r s of Adhy asa & Adhyaaroapa

Apav d yaaya revealed)

D. B. GA GOlll

ADHYATMA PRAKASHA KARYALAYA

BANGALORE
1991
ecrets of Adhyaasa & Adhyaaroapa
Apavaada Nyaaya revealed)
D. B. GANGOLLI

ADHYATMA PRAKASHA KARYALAYA

BANGALORE
1991
 First Edltlon 1G91

CCopyrtght 1991 by Adhyatma PrakashaKaryalaya

(All RIghts Reserved)

Typeset by

Verba NetworkSeI'Ylce8
139. 8th Main. 12th Cross
MaUeswaram. Bangalore. 560003

PrInted by

Mudrlka Offset PrInters

18. Sth Croas. Sudharnanapr
Bangalore· 580027.
 PUBLISHER'S NOTE

Encouraged by the good response to our earlier publication - leThe

Essential Adt Shankara" - we have endeavoured to bring out yet
another jewel of Vedanta within a short space of eight months. Being
another useful handibook on this terse subject of pristine pure Advaita
Vedanta. this treatise reveals many a profound secret unknown to the
generality of preachers as well as practitioners and is sure to benefit
both immensely. particularly a true seeker.

One of the most Important and fundamental tenets of Adi Shankara

was that "In order to be able to reconcile many apparent contradictions
with which all the Upanishad'c lore is replete. the genuine student
should invariably understand the real purport of the traditional
methodology of teaching which utilizes the twin viewpoints. viz. the
Vyaavahaarfc and the Paaramaartltlc. implicit in and through the whole
gamut of the scriptural texts". It was given tp Shrt Shankara to
resuscitate and rescue this time-tested Saampradaaytc methodology
from the ravages of alien schools of philosophy as they had already
made inroads into pristine pure Vedanta. This good work was kept up
for a few decades after Shri Shankara by his true direct disciple. viz.
Shrl Sureshwara. but history repeated itself. so to speak. when in the
post-Sureshwara period once again concepts. which smacked of Dvaita
Darshanas like Saankhya and Yog(1, were dubiously InteJ;polated in the
mainstream of VedanUc lor~

It is the bane of our times that few preceptors, professing to propound

genunie Shaankara Vedanta. themselves know or have understood the
distinctive features of the central traditional methodology of Advaita
Vedanta based on the axiom of Adhyaaroapa Apavaada Nyaaya, a
corollary of which is this teaching of the twin viewpoints. In fact. their
effectlw applications enable us to solve many a riddle of mundane life
and suggest proper means of making our lives purposeful.
Unfortunately. most of the. present-day half-witted Vedantins have cast
their dragnet of vain dialectics far and wide in these days of rabid
professionalism and unhealthy commercialization. with the result the
unwary. gullible laymen have become easy victims to their subtle
gimmicks. Faith. without which humanity cannot live. if not directed
and controlled properly. gets degenerated into 'blind faith' to bring
untold miseries and utter ruination.

Shrt Satchidanandendra Saraswatl Swamiji. of reversed memory.

carried on a one-man campaign. as a matter of fact, to rid Shaankara
Vedanta of many of these harmful alien theories and concepts and

UI
to help the genunle seeker _and s1udent steer clear of the mushroom
pitfalls In the Vedanta teachings In vogue today. This handibook. which
Is a free transliteration of the SwamlJI·. Kannada gem -
··Vedantaarthasaara Sangraha." - stands out 88 a glorious tribute to
his yeoman service in cleansing Advalta Vedanta of aU the droM it baa
accumulated over centuries of decadence.
This treatise. though small in Size. has great merit in that it points
out the grossly distorted sub-commentaries and helps the true seeker
resolve many a confusing anomaly. on the one hand. and propounds
the genunie Vedanttc principles. based on the steadfast and strong
foundations of Intuitive experience (Anubhava) and lOgical deliberations
in consonance with that plenary Intuitive experience (Anubhavaanga
Tarka). oQ,the other..

Yet another salient feature olthls handlbook Is to bring Into focus the
profound truth that In the Adhyaasa Bhaashya. which Ad! Shankara
wrote as a preamble to his Brahma Sootra Bhaashya. the whole gamut
of genuine Vedantlc tenets are made explicit. Furhter. how off and on
these very traditional teachings were revealed In many ways in the
latter Bhaashya in a bid to reconcile all apparent contradictions and
controversies is exquisitely elucidated to carry conviction.
We are glad that Shri D. B. GangolU. a dedicated student of prtstlne
pure Vedanta as propagated by our revered Swami Satchldanandendra
Saraswati. has once again. as Is his wont. taken great pains and
meticulous care to render this free' transliteration ofSwamljrs Kannada
book for the benefit of those who are denied the knowledge of this
regional language. We wish to congratulate him on achieving this
onerous task in providing another valuable treatise on Vedanta. May
the Lord Almighty shower His benign grace on him and bless him to
continue this excellent work for many more years to come.
We sincerely hope that all serious students of pristine pure Advafta·
Vedanta will draw all the inspiration from this unique handibook.
Which. we are sure. Will go a long way in guiding them on the right path
to Beatitude.

K. G. Subraya Sharma. M.A ••

Secretary. Adhyatma Prakasha KaryaJaya.
Editor. Shankara Bhaskara (Quarterly).
Bangalore - 560 028 ThyagaraJanagar•
November 7. 1991 Bangalore - 560 028.

Price: Ra. 40-00

Iv
Quotations adduced are taken from the books Indicated below and are
English translations of:

I. Principal Upanishads with commentaries ofShri Shankaraachaarya;

2. Brahma Sutra Bhuhyam:
3. Bhagavadgeeta:
4. Upadesha Sahasri of Shrl Shankaraachaarya - aU these published
by Advalta Ashram. Calcutta. and Shri Ramakrishna Math. Madras.

Quotations from Svetaashwatara and Jabaala Upanishads are from

·1'he Principal Upanishads" by Dr. S. Radhakrishnan. published by
George Allen & Unwin Ltd .• London.

References
I. Eight Upanishads - Part I & 11- By Swami Gambhiranand8;~
2. Chhaandogya Upanishad -do-
3. Bhagavadgeeta -do-
4. Brahma Sutra Bhaahyil -do-
5. Brlhadaaranyaka Upanishad - By Swami Madhavananda
6. Upadesha Sahasri (A Thousand Teachings)
- By Swami Jagadananda

v
 BOOKS BY THE SAME AUTHOR ALREADY PUBLISHED

1. The Scientific Approach Of Advalta VeQant.

2. The Principal Teachings Of Bhagavadgeeta

3. The Magic Jewel Of Intuition

4. The Relevance Of Vedanta lQ'Thls Modern Age Of Civilization

5. A Broad Outline Of Vedanta

6. The Reality Beyond All Empirical Dealings

7. Deliberation On The Ult1ma'te Reality Culminating

In Intuitive Experience

8. Brahmavldya Or Knowledge Of The Ultimate Reallty

9. The Quintessence of Pristine Pure Vedanta

10. The Philosophical Science of Vedanta

11. Vedanta: The Only Consummate Spiritual Science

12. The Essential Adl Shankara

 CONTENTS

I. Introduction ..... 1

II. Shankara's Bhaashyas alone are the Principal

Means to Determine the Splrltual Teaching
of Vedanta ..... 7

fil. The Importance Given to Adhyaasa Bhaashya

in Shaankara Prasthaana ...... 20

IV. The Essential Nature of Adhyaasa and

the Mundane Transactions Caused by It '.,!"f' 22

v. DMslon Into Vldyaa and Avidyaa

and Avidyaakrltya __ ... 37

VI. Saarvatrlka Anubhava ..... 46

VII. Brabman as the Cause of the World

and Ishwaratwa ~ ..... 57

VIII. Ishwara and Jeevas 76

IX. Jeeva's Vyavahaara ..... 85

x. Avastha Vyavahaara .... 100
XI. Bandha Moaksha Vyavahaara 107

XII. Moaksha Saadhana Vyavahaara ..... 112

XID. Conclusion ••••• 125

vO
 "All the dualistic phenomena of the waking state In its entirety.
including the Aadhldalvlka Prapanehtt, {DlVine Plane} should be taken
as an adjunct to the Witnessing Self (of the essential nature of Pure
Consciousness). By this tntui't~ identification with dne's own
innermost Self one cail sublate 01 falsify til" waking siBte and thereby
realize the non-dual nature of Atman and, at the same time, see all the
creatures in Him and Himself theall the creatulres. This type of non-dual
eSftnce of Being which is described in the. (Jpanlshads (Ish.a 6) and
Geeta (6-29) will be realized only by taking the Self or Witnessing
Consciousness as conditioned by the adjunct Qfthe whole phenomenon
of the waking state. Then only this right vision (Intuition) of non-dual
Realization takes place. It !son t.his supposition alone that Atman can
be identified as Brahman in the ultimate analysis, the conditioning
universe being shown to be only a superimposed false appea~ce.
Otherwise if we entertain the view that the Selfls separate In ~ch body,
then we will come to the erroneous conclusion of the Kaplla SaanJehya
Darshana. which is truly a dualistic philosophy. If we do so, Advalta
Slddhaanta. which is expounded with unanimiby.to all tile IJpanWilad.s.
will come to grief." - (Maanddokya Bhaashya - 3).

ltv
 PREFACE

"Unity amidst diversity" - is a succinct axiomatic truth revealed to

all humanity by the Upanlshadlc texts. which are mostly the end
portions of the Vedas and hence are called ·Vedantas·. This unitary
Spirit. which is the Ultimate Absolute Reality called Brahman or Atman
in the Upanishads. pervades all duality and diversity of this wonderful
universe of ours. The Knowledge of this all-pervasive Spirit is the very
,substratum. fountainhead of all other mundane empirical knowledges
and sciences amassed and accumulated by Man from tilne immemorial.
Evidently. this Spiritual science going by the popular name of
·Veda nta '. is to be given the pride of place over and abov.e the other
empirical sciences. if only we wish to reckon the true import of the
profound pronouncement of all Upanishads that - "By knowing that
unitary. non-dual Reality behind and beyond all this world of duality.
all else. worth knowing. is discerned.·'

Having been steeped in the Upanlshadlc Knowledge and its highly

esoteric Intuitive approach. handed down traditionally from the teacher
to the taught for ages. Shri Shankara Bhagavatpaada. the spiritual
colossus of our era. gave to humanity an immaculate and impeccable
methodology of teaching which can never be faulted or felled by any
logical or dialectical system - past. present or future. This is true for all
times and climes because Intuition is at the very root of all human
knowledge. be It empirical. religious or spiritual. and hence no
Intellectual knowledge. or for that matter science. can outreach or
outstretch Intuition and sublate or falsify it. In fact, Intuition pervades
and subsumes all Intellectual pursuits and perspectives and is the core
of Being of everything in this multi-spangled celestial universe of ours.

This all-consuming Intuitive approach taught in and through the

Vpanlshadlc lore was revealed by a long line of dedicated seers and
sages. but it stands to his credit and glory that Shri Shankaraachaarya
expounded this perfect traditional and time-honoured methodology in
such unequivocal and convincing terms and manner that his Intuitive
approach has been reckoned to be infallible. never to fail to deliver the
goods. so to speak. But since the Absolute Reality of Vedanta is non-
dual. beyond all categories of time-s pace-causation as also outside the
purview of all percepts and concepts. the genuine seeker of this Reality
of Atman has necessarily to have certain sterling qualities and
excellences of head and heart so as to be fully receptive and be guided
properly to Intuit his own Self beyond. and subtler than. his ego. In
truth. it means that one has to give up his deep-seated -egoism' and
Intuit his Self.

Ix
 In order to remove the great confusion which prevailed at the time
and which had been caused by several renowned preceptors who had
missed the mark, so to say (they had misunderstood the real import of
the Upanlshadlc texts and had miSinterpreted the prime purport or goal
of Vedanta Shaastra) .. Shri Shankara appeared on the Indian spiritual
firmament as a resplendent star which drove away the darkness that
had enveloped the minds of scholars and scholastics alike,
Shri Shankara's extant 8haashyas on the three canonical texts of the
ten principal Upanishads, the Bhagavad Geeta and the Brahma Sootras
expounding Advalta Vedanta have an aura of their own and his perfect
methodology clinches the issue by resolving all kinds of doubts and
anomalies. That is so because it is entirely based on universal and
plenary Intuitive experience (Saarvatrlka Poorna Anubhava) which is
the unfailing touchstone of all human endeavour, Hence. the ftrst
fundamental teaChing of Shri Shankara's Vedanta is that - 'All
deliberations on the Upanlshadlc tenets must necessarily be based on
this universal Intuitive experience alone' - which Is truly 'the be all and
the end aIr of human existence (Purushaartha). With a view to focussing
the attention of the true seeker on this subtle but all-pervasive
Intuition, which is the very substrate of everyone's 'r notion (ego),
Shri Shankara bestowed upon the spiritual world his unique teaching
pertaining to 'Adhyaasa' (misconception, of the nature of delusion) on
which he elaborated in his introductory Bhaashya on Brahma Sootras.
It is one of the most important secrets of Shri Shankara's Vedanta
that this Adhyaasa is at the very root of all mundane transactions of
Man and that by means of Intuition alone one can go beyond and
conquer this delusory Adhyaasa. which is termed as 'Avldyaa' by the
Pundits. In fact. this Adhyaasa as depicted and delineated by the great
teacher leads to the 'Bondage of Samsaara', and by means of Intuitive
experience (termed Saakshl Anubhava or AvagaU in Vedantlc parlance)
alone one can get himself released or liberated from this Bondage. Since
this Intuitive experience happens to be everyone's everlasting essence
of Being, Shri Shankara teaches that - "Being under the spell, or in
the grip of this delusory Adhyaasa (Avldyaa) is itself 'Bondage' and
attaining to the Intuitiv~ experience which 11;. the very core ,01 our Being
is itself 'Liberation... ··
Yet another great secret of Shri Shankara·s Vedanta is that thla
fundamental Adhyaasa brings about In its wake not only all secular or
mundane transactions but also the religious and spiritual transactions:
and unless and until the true seeker undergoes an intensive ·spiritual
education and training- under a Vigilant and versatile preceptor satiated
with the traditional methodology based on Adhyaaroapa Apavaada
Nyaaya (aphorism of Deliberate Superimposition and Rescission)
adopted in and through the Upanlshadtc lore. he will not be able to

x
discern and divine the real purport of Vedanta. This revelation about
this traditional methodology Implicit in all the Upanishads Is the
8econd fundamental teaching of the Great Master.
This study leads the seeker to three corollaries of these two
rudimentary teachings. and they are: (i) To distinguish between this
plenary Intuitive experience (Saakshl Anubhava or Avagatl) and the
mundane but universal experiences of percepts (Pratyaya or Pratyaksha
Anubhava) and concepts (Vedana Anubhava): (ti) to distinguish between
the Shaastralc or Paaramaarthlc (Intuitive) viewpoint and the
Vyaavahaarfc (empirical) viewpoint - this aspect is dealt with in some
detail In this treatise and It helps to reconcile many an apparent
contradiction in the Upanlshadlc doctrines: Uii) to distinguish between
what is within the purview of the agent of an action (Kartru Tantra) and
what Is pertaining to a real entity. but not in the control or purview
whatsoever of this agent of action c-r notion) - (Vastu Tantra).
In this treatise. which Is published close on the heels of '-The
'Essential Adl Shankara" as Its 'companion volume'. an earnest attempt
has been made to unravel all these profound secrets of Shaankara
Vedanta so as to eqUip the ardent seeker with a master-minded
methodology which never fails to resolve and reconcile any apparent
contradiction that may crop up anywhere in the Upanishads (in fact. all
of them are replete with apparently confusing and contradicting
statements and even apparent anomalies). Under the circumstances. it
need not be gainsaid that to an uninitiated and immature student these
esoteric Upanlshadlc teachings sound like 'the ramblings of an
unsound mind' or -Weird figments of Imagination' Indeed. For that
'matter. many Indian and foreign 'philosophers' and scholars could not
make out the head or the tail of these spiritual texts and have written
mutually conflicting and confusing commentaries to augment the
already-existing chaos. And so. it is truly a marvel of our 20th Century-
which has taken such stupendous leaps both in the intellectual and
the scientific spheres - that despite the predominant materialistic -
nay anti-religious. nihilistic or sceptic - outlook of our age and its
multiplying new wants and creature comforts. Vedanta alone provides
the panacea for all human ills and failings as well as the master-key to
universal prosperity and peace..
This book is dedicated to the memory df Adi Shankara. the world
teacher. and Swami Satchidanandendra Saraswati. my spiritual gUide.
who treaded tn the footsteps of Shri Shankara and. Just like him.
eleared a great deal of morbid moss that had grown around pristine
pure Advalta Vedanta. Founder of the Adhyatma Prakasha Karyalaya at
Holenarsipur. Hassan District. Karnataka State. in the late thirties and
later Its branch at Thyagarajanagar. Bangalore - 560 028. Swami
Satchidanandendra Saraswati rendered yeoman service to the spiritual
world by culling oat and collating the above-mentioned five magic
jewels of Intuitive Knowledge which were implicit in the original
Bhaashyas of Shri Shankara but hidden from the perfunctory gaze of
many a seasoned scholar or Indologtst. Fortunately, those original
Bhaashyas on the Prasthaana Traya are still intact and extant in their
genuine form throughout the length and breadth of our country.
The Swamijl who dedicated his life to the study and practice of
Adva.ta Vedanta as taught by Adi Shankara did yet another good tum
by pin-pointing the attention of academicians and anchorites on the
subtle distinctions between the two technical Vedant.c terms of
'Avldyaa' and ·Maayaa', which have caused most or the confusion
among the present-day Vedantins, Shri Shankara haa ever equated
the two terms; in fact, he has taken all the pains and has left no stone
unturned. as it were, to bring home the distinction between the two
which are akin to 'cause' and 'effect', respectively. and he is very
emphatic. and meticulously cautious. always to qualify Maayaa by the
adjectival phrases of 'Avldyaakrlta' , 'Avldyaa-Kalplta' ,
'Avldyaa(ss}tmaka' • 'AvldyaapratyupasthaapIta ' etc. throughout his
Bhaashyas. Totally oblivious of these profound distinctions. the two
terms have been interchanged and mixed up by the post-Shankara
Vedantins who gave logic more Importance than Anubhava to cause a
great deal of confusion and distortion of the original works and their
real import. So much so, a persistent beUefthat - "Shri Shankara was
a giant of a logician and his brand of Vedanta which is highly dialectical
in its approach and treatment is beyond the comprehension of. the
ordinary students and seekers" - lurks in the minds of lay men.
However. it was sheer divine dispensation. as it was given to SwamiJi. of
revered memory. to cleanse Shaankara Vedanta of this accumulated
dross and put it back on the high pedestal where it deserved to be.
Many Important controversies ....hlch lire taxing the,mlnds of true
seekers are examined and resolved in this handibook. which is a free
trasliteration of Swamlji's Kannada jewel - "Vedaantaartha Saara-
sangraha". The relevant original Sanskrit Bhaashga excerpts1whlch are
quite often mentioned partly_ for the purpose of substantiation) should
be thoroughly studied from the English translations of the Prasthaana.
Traya Bhaashyas published by the Shrl Ramakrishna Mission monk•.
However. the purport or gist of these long Bhaashya portions are given
succinctly so that their real importance and relevance are brought to
bear on the minds of the uninitiated or immature students, Readers
should remember that the word 'Aatman' occurs in this book thousands
of times. It is spelt - 'Atman with single 'a· for convenience sake; in the
l

same way. the word 'Vedanta' is. spelt with a single 'a', though It ..
pronounced with a long sound as In the former word. But both theworda.
when used in a Sanslalt Bhaashya quotatiop. are used With two 'a-••

xii
 I wou Id like to record here my sincere gratitude towards the Pu blishers.
Adhyatma Prakasha Karyalaya. Thyagarajanagar. Bangalore .. 560 028.
for all the encouragement. patronage and unstinted co-operation that
they have gtven me in bringing out this book. I have also to express my
thanks to the Printers - Verba Network Services. 12th Cross Road. off
8th Main. Malleswaram. Bangalore - 560003. who have once again done a
perfectJob.

Bangalore - 560003 D. B. GangolH.

November 15.1991

xiII
 INTUITIVE APPROACH
OF
SHANKARA'S VEDANTA
(Secreta About Adhyaasa And Adhyaaroapa-Apcwaada Nyaaya Revealed)

I. INTRODUCTION
1. QuestloD: What Is meant by Vedanta?

Answer: 'Veda' means that Shaastra or science which expounds

extra-sensory phenomena not within the ambit or purview of perception
(Pratyaksha). Inference (Anumaana) and such other empirical means of
knowledge (Louklka Pramaanas). In that Shaastra it has been
mentioned that a person should perform certain Karmas or actions.
rituals or rites in order to attain certain good inVisible fruits or results
as well as that he should not perform certain other Karmas so as to be
able to avoid or parry certain undesirable fruits or consequences, In
this manner that part of the Veda which is of the nature of injunctions
(VldhlJ and prohibitions (Nlshedha) is called in religious parlance
'ShaastTa', Thus Shaastra means: 'It should be done in this manner'
and 'It should not be done In this manner (,Shaastt Itt Shaastram').
However. there is. In addition. another part in the Vedas which
expounds the Ultimate or Absolute Reality (Paramaartha TattwaJ also.
Because this latter part expounds the Reality rrattwa), it is also called
'Shaastra' ('Shlnashttltl Shaastram') alone. Because of the reasons that:
(I) It detennlnes the Reality expounded or enunciated in the Vedas:
(tI) and that textual portion Is to be found at the end of Aaranyakas,
which are also a part and parcel of the Vedas themselves - those Vedic
portions or texts which expound the Ultimate Reality are themselves
called 'Vedantas' only. Because those texts contain the secrets of the
Ultimate Reality which is beyond the purview of the senses as well as
the mind. those texts have been given another conventional name of
'Upanlshads' also.

2. Q: WhIch is that entity which is called 'Vedaantaartha '?

A: 'Artha' or the entity that is enunciated in the Vedanta is that
eParamaartha' or Ultimate. Absolute Reality which is the very essence
of Being of the whole universe.. That Reality has been called in

1
 Intuitive Approach of Shankara's Vedanta

the Upanishads by various names like 'Atman' (the essence of Being.

Self). 'ParamaatTnan' (the Ultimate Reality or Being) 'Brahman' (That
Absolute Reality of the essential nature of eternally Pure, eternally
Conscious. eternally Free. i.e. Nltyashuddhabuddhamuktaswaroopaha.
and the Immutable Entity. i.e. Aparlchhlnna), 'Akshara' (That Entity
without any special qualities or -charaGteristics and indestructible),
'Purusha' (That Entity which pervades everywhere). 'Satyam' (Really
existing Entity) etc. In a manner of speaking. all the phenomena or
entitIes that have been taught or expounded in Vedanta Shaastra or the
spiritual science of Vedanta are fit to be called 'Vedaantaartha' indeed.
Behind all those phenonlena or objects. that prime principle which is
the very substratum for them all is Intuition. and hence the title of this
book has been based on It so as to suggest that Intuition (acting as the
very locus or basis for all.genuine Vedantfc teachings of Adi Shankara)
is Itself the basis for all deliberations mentioned herein.

3. Q: Who Is quaUfled ~o Usten to the spiritual teachlnJa or

precepts of Vedanta?

A: Those who wish to listen' t'~ and learn this spiritual science and
attain thereby its profound fruits or benefits should necessarily possess'
four qualifications of: (I) Nltya-Anltya Vlveka: (U) lha·Amutra Artha·
bhoaga V'raagaha:· (iit) Shama-Damci Aadt Soot Sampat:
(iv) Mumukshutwa.

·To explain: .
(i) Nltya-Anltya Vlvekalla: Means the steadfast belief which la the,
resultant of a Vlveka or Intuitive deliberation to the effect that
whatever fruit or benefit that Is got as a result of some mediatory
means of action (Krltaka) is' truly Anltya or non-eternal. Whatever
is achieved in this world (Loaka) Is. in truth. AnltyQ indeed. for
every now and then all those achievements or acquisitions are
dissipating. degenerating (Kshayaswabhaavaha): in a slmilar
manner. whatever happiness to be enjoyed in other worlds herefore
'to be acquired as a result of 'Dharma' or religious deeds or merits
here in this life i$ also dissipative and hence impermanent alone. In
this Nttya-Anltya Vlveka the unique teaching that - "For the sake
of such non-eternal. transient happiness whatever Saadhana or
effort is put tn - howevermuch fIrm and strong It may be - that
resultant benefit will be. at best. proportionately lasting or durable.
b~t ,can never be ever~l~ting. eternar·1~.is impUcit,

(ill Iha Amutra Artha Bhoaga Vlraagaha: That high sense of re-
nunciation (VairaagyaJ in mere enjoyment - born as a result of the
above-mentioned Vlveka in (I) and by getting rid of any kind of
·hankering after achieving or acquiring any particular thlng or

2
 Introduction

objective either In this present world of this birth or any other

world of; the next birth and enjoying it - is called 100 Amutra Artha
Bhoaga Viraagaha.
(Ui) Shama Damaadl Shadsampat: One who practises the six physical
and psychic disciplines or human excellences like: Shama (Control
OVer the inner instrument of the mind). Dama (Control over the
extel'nal instruments of the five senses). Uparatl (lntrovertedness).
Ttteeksha (Forbearance). Shraddha (One- pointed dedication) and
Samaadhaana (Equipoise of the mind) - he alone will be able to
attempt to Intuit or cognize the Ultimate Reality of Atman with all
steadfast dedication. .
These six disciplines are very essential for any Saadhaka or
seeker to undertake the next higher and profound spiritual
practices which will enable him directly to Intuit his essential
nature of Pure Being-Consciousness-Bliss of Atman. Here in this
context the seeker should remenlber that since Atman is his
eternal Being and not a resultant product or fruit of any physical or
lllentcd action. all these disciplines are meant, in the ultimate
analysis. for the cleansing of his psyche of all its dross in the fornl
of desires. distractions. aims and objectives in this mundane
world. )nay in other worlds too. From this standpoint. the six
disciplines will acqUire some extra nleaning and significance like:
Shama means controlling the nlind so as not to allow it to stray out
in thinking about objects or phenornena in the external world:
Dama means keeping the five senses too in check accordingly:
Uparatl means giving up all attem pts and actions to acquire
external objects or seek any objective by the subtle practice of
introvertedness: Tlteeksha means the capacity to withstand or bear
With the suffering posed by the pairs of opposites like cold and
heat. pleasure and pain etc.: Shraddha means the unflinching or
unstinted faith to the effect that: ·Surely and certainly the path of
attaining the final goal of hunlan existence (Purushaartha) will
accrue with the aid of the scriptural sentences (Shaastra Vaakya):
SaI11Cl:Cldhaana means the capability of maintaining the equipoise of
the mind without allowing it to get perturbed or disturbed by
external, environmental conditions or situations. Getting a
Inastery over all these six diSCiplines alone is called here the
·Shadsampat' Of the Six-fold wealth or asset of all human beings.
(Iv} Mumukshutwa: One who has an innate desire to perform Karmas
and to enjoy their fruits - such a person keeps on performing
Karmas over and over again and unavoidably gets repeated births
in order to reap the relevant fruits and enjoy them. Thereby he
becomes fully bound by this vicious circle of Janma Karma
Sandha. A burning desire of the type - ··How best can I get rid of
this Bondage?·· - alone is termed here MJlmukshutwa.

3
 Intuitive Approach of Shankara's Vedanta

And one who has acquired these above-mentioned spiritual disci-

plines called 'Vlvekaadl Saadhana Chatushtaya' alone is the fit person
for Vedanta Shravana or listening to the Upanlshad.c teachlng which is
of an esoteric essence indeed.

4. Q: Then. in that case. those who do Dot POS8eu theee

'Saadhana Sampat' will not be able to cognize or compreheDCl the
real purport of the Vedanta teachings. is it so?
A: It is possible to know as to what has been propounded tn the
Upanishads by determining the meaning of the sentences. But those
who undertake to comprehend the word-meaning (literally) in that
fashion may stop their deliberation at that stage itself just like those
who read the newspapers with all curiosity or eagerness. However. to
those who do not try to ·cognize what has been listened to from the
scriptures so as to culnlinate in their Intuitive experience. the benefit
which has to accrue froln the Vedantlc teaching (instruction) will never
be attained. For. such people. instead of attempting to determine or
discriminate about the essential nature of Reality behind the universe.
will be ever hankering after the sensual enjoyments in the external
:world. In this regard a scripture says: "Paraachaha KaamaananuyanU
Baalaaste Mrltyoaryantl Vltatasya Paasham: Atha Dheeraa Amrltatwam
V'dttwaa Dhruvamadhruveshwlha Na Praarthayante." Meaning: "Only
those who are devoid of Vlveka or discrimination pursue desires or
pleasures in the external world: they are like (innocent) children who
are becoming a prey for Death which has cast Its net everywhere.
Therefore. those who are blessed with the ability to discriminate (Intuit)
that Immortal Reality (which happens to be everyone's Self of the
essence of Pure Being-Consciousness. Intuitive experience) remain
without hankering after anything in this Samsaara or transmigratory
existence. knowing full well that nothing here that can be acquired 18
eternal." - (Kaathaka or Katthoapanlshad. 4-2).

5. Q: Is it true that to obtain Jnaana or Intuitive Knowledge

accruing from the Vedantic teaChing. Ustenlng ('Shravana') to the
Upanishadic precepts alone is enough?

A: Although for those Uttamaadhfkaarfs or the superior. highly

qualified (evolved) persons, who are infinitesimally small in number.
exclusively the exercise of listening to the Upanlshadlc teachings alone
may be sufficient. for the numerous aspirants that kind of listening to
the sCriptural texts like Bhagavad Geeta and Brahma Sootras in
addition and then to collate and cogitate so as to find complete
agreement in all their spiritual teachings will become necessary. For.
the Upanishads are the fundamental Shaastra Prasthaana. meaning.

4
 Introduction

a scientific system of approach: the Geeta is a Smr.tf Prasthaana or a

system based on memory adopted to explain the subtle purport or
secrets of Intuitive Knowlede implicit in the Upanishads: and Brahma
Sootras comprise the Nyaaya Prasthaana or logical system adopted to
establish or determine the real purport of the Vedantlc teaching by
means of dialectics. Intuitive reasoning or ratiocinations etc. Thus true
Vedantlc Jnaana has per force to be determined on the strength of this
triad of authoritative scriptural texts called Prasthaana Traya.

8. g: Then Is It that anyone. whosoever he may be, cm Usten to

those Prasthaana Trayas and determine the real meaning or
purport or Vedanta?

A: For those qualified people. who are independently sagacious and

Intuitive In their reasoning and who have carried out Vedaadhyayana or
study of the scriptural texts In the required traditional or conventional
manner. these three Prasthaanas alone are sufficient. But in the case of
those who are not suffiCiently qualified to discern and deterlnine the
subtle import of the Shaastras will do well to grasp. comprehend the
purport in accordance with the traditional methodology as propounded
by Shri Shankaraachaarya In his extant and extensive Bhaashyas
(comnlentaries).

7. Q: It seems that Uke Shrl Shankaraachaarya there are other

Vrittikaaras or commentators also. Neglecting or brushing aside all
of them, why this compulsory insistence on detennining the subtle
meaning or purport of Vedanta exclusively on the strength or his
teachings alone is stressed?

A: It is true that. prior to and contemporaneous with Shri

Shankaraachaarya. with a view to determining the purport of the
Vedantlc texts ntany had written their own Vrittls or commentaries. But
as a matter of historical fact. the veracity of this statement about other
rival commentaries having been in existence prior to or during Shrt
Shankara·s time can be ascertained solely from this great Aachaarya's
own reference and analysis or refutation of such works: for. none of
them is available today. Therefore. it has become inevitable to ascertain
the opinions of these ancient Vrlttikaaras exclusively from such con-
siderations and deliberations of their tenets found in Shri Shankara's
extant Bhaashyas.

8. Q: In recent times it is to be seen that many post-Shankara

commentators have been clamouring that their respective
commentary alone Is 'Saampradaayic' or traditionally the genuine
one and. in addition. they have been refuting Shrl Shankara's

5
 Intuitive Approach of Shankara's Vedanta

teachings I Will It not be proper to atWze their opinions too In our .

effort to determine the real purport of the Upanishadfc spiritual
teachings?

A: It has already been pointed out that unfortunately such opinions

of other commentators either prior to or contemporaneous with
Shri Shankara have to be ascertained only from the latter's Bhaashyas
themselves. Shri Shankara has proved. beyond any shadow of a doubt.
that all the defects existing in the various kinds of Vyaalchyaanas or
conlmentaries of those rival commentators are correct. Further.
although those post-Shankara commentators and critics have been
claiming that their own theories alone are Saampradaaylc or
traditionally authentic and authoritative. the ancient original canonical
texts which they adduce in their works are not at all available (to wit.
such authoritative works seem to be imaginary and are a clever ruse to
hoodwink the gullible and unwary students): it is also a hard fact that
those (fictitious) variants of Vedantlc Siddhaanta which these zealots
have brought out have not been referred to and considered either by
Ad! Shankara hinlself or other Darshanakaaras (spiritual preceptors)
who were his contemporaries. Hence one who considers this matter
dispassionately with an unbiased mind will inevitably have to say that
- 'In order to conclude that those spiritual teachings or theories have
come down to us from time immemorial in a traditionally acknowledged
method of pedagogics' -- merely their 'pledge' to that effect is the
support or proof.

9. Q: Is it not true that the rest of the commentators too, Just

Uke Shrl Shankara. have established their respective tenets on the
strength and support of scriptural statements and logical argue
ments and have further adduced proper logical arguments to show
that the spiritual teachings of Shrl Shankara himself are opposed
to the gen~e scriptural teachings as well as logic?

A: It is true indeed that the present-day commentators (Bhaashya-

kaaras) claim that they have examined the Prasthaana or method of
approach adopted by Shri Shankara and then only they have refuted
his teachings. But we have to thoroughly analyse the fact whether they
have truly examined and refuted the Siddhaanta propounded by and
impliCit in Shl; Shankara's original Bhaashyas. Here in this context
what is actually true is: These so-called Bhaashyakaaras of the modem
times have mistakenly believed and taken to be true those very
Vyaalchyaana Prasthaanas. or methodologies found In the later post-
Shankara commentaries written by certain so-called Adualta
Aachaaryas. advocating non-dualism. who have been professing that
they are genUine followers of Adi Shankara. to be the real afddhaant4

6
 Shankora's Bhoashyas

of that great teacher: and only after establishing the true methodology
of Shri Shankara the student will be able to discern clearly that the
post-Shankalites have expounded their respective tenets on the basis
of very inept and unsustainable logical means and devices. For this
reason too. it becomes quite essential to comprehend the real essence of
the genuine Shaankara Siddhaanta after an· in-depth examination of
the true Shaankara Prasthaana or the genuine, original methodology
implicit in those onginal Bhaashyas alone.

10. Q: In that case, how can we discern the secret puq>ort of

Shrl Shankara's Prasth~na and on what basis'?

A: The answer to this query will be dealt with in full detailln the next
Chapter.

II. SHANKARA'S BHAASHYAS ALONE ARE

THE PRINCIPAL MEANS TO DETERMINE THE SPIRITUAL
TEACHING OF VEDANTA

11. Q: How can we detennine, and on the strength of which

authoritative sources, the genuine spiritual teachings (Siddhaanta)
or Vedanta which have been propounded and proved to be true by
Shri Shankaraachaarya in accordance with his traditional school of
philosophy?

A: First and foremost. the sincere seeker or aspirant shou.1d

deliberate upon the Prasthaana Traya Bhaashyas. which are acknowl-
edged by many as having been authored by that eminent Aachaarya.
Even then. he should give the pride of place to the Sootra Bhaashyas,
ever and above all. as the supreme authority for the purposes of judging
and then utilize the other two Bhaashya teachings so as not to be in
conflict with or contradiction to the former conclusions. For. Sootra
Bhaashya is evidently a eNyaaya Prasthaana' or an edifying and
extremely rational or logical approach: to wit. it is a Bhaashya or
explanatory commentary which has been undertaken with the prime
and sublime purport of determining the Upanlshadlc teachings after
discerning the genuine Interpretations of the Vedanta Vaakyas or
Upanlshadle sentences based on select Nyaayas or axioms (This in itself
Is a profound pedagogic l11ethod - a highly esoteric one at that - of
training imparted to only those who are properly qualified for it and
fully equipped psychically and morally. to boot. In other words. it
should be treated as more sacro-sanct and systematic indeed).

1
 Intuitive Approach of Shankara's Vedanta

12. Q: The rest of the Aachaaryas too have declared that their
respective commentaries have been formulated with • view to
determining the Vedantic Siddhaanta. alone on the strength of
dialectics, Is it not? In that case, why should we opt for Shri
Shankara's school of phUosophy with such bias in this regard?

A: The other Aarchaaryas present before the aspirants. at the outset.

those Pramaanas or authoritative sources which they have acknowl-
edged. Then they enforce constraints on the aspirants asking them to
accept wholeheartedly that the Upanlshadlc sentences are. in the main.
the most authoritative ones among all Pramaanas as they are
·Apourusheya· or not of human origin but of divine dispensation.
Further they have accepted only those Yuktls or dialectical devices In
keeping with the Upanlshadlc sentences. In this regard. they undertake
to refute the opinions of the followers of other rival schools of
philosophy on the strength of Vaakya Pramaana or Upanlshadlc
statements or sentences as being sacro-sanct as also Yuktls In
consonance \\;th them. Thus those various Bhaashyakaaras keep on
quarrelling anl0ng themselves. opposing one another by forwarding
various Pramaana Vaakyas as well as Yuktls! Not only are those schools
of philosophy opposed to one another but also the methods adopted by
them for the purpose of refuting Shri Shankaraachaarya·s methodology
as envisaged in his extant Bhaashyas are also different in each case. It
being so. since all these rival schools of philosophy have altogether p .
up numerous hurdles and hindrances in the matter (or pa!:., of
systematization. equitable and rational. of Vedantlc Siddhaauta and
have unwittingly contributed to the rampant confusion with regard to
the burning question - ··Which is the true methodology adopted in and
through the Upanlshadlc lore?·· - it becomes quite evident that their
mutually contradictory Bhaashyas are not at all helpful in arriving at a
convincing solution of the present problem.

13. Q: In that case, because Shri Shankaraachaarya'.

Bhaashyas too are neither in agreement with any other Bhaashya
nor are acceptable to the rest of the commentators, it Is
tantamount to saying that the Siddhaanta acknowledged to be
that of Shrl Shankara also is rendered unacceptable universally
indeed! Then what special merit can it profess to have or claim?

A: It has to be emphasized that Shri Shankaraachaarya has

reiterated that while the purport of the Upanlshadic teachings is being
determined. not only the sentences of the Shruti (Upanishads) and such
other canonical texts but also everyone·s 'Anubhava' or Intuitive
experience should be treated as a valid means of determination or proof
(Pramaana); further. he has accepted the subtle but unfamiliar trutb

'8
 Shankara's Bhooshvas are the Principal Means

that any Pramaana or valid means of knowledge. whatever it be. should

necessarily engender the 'A nubha va ' or correct knowledge of its
exclusive object (Prameya) and then. and then alone. it is fit to be
accepted as a genuine Pramaana. Therefore, it amounts to saying that
that spiritual teaching alone which has been founded on the support
and strength of universal (that is. everyone's) Anubhava becomes
eligible to be called 'the universally acknowledged Siddhaanta', and
not otherwise.

14. Q: When Anubhaoa too differs from person to person, what

speclalslgn1flcance can be adduced to Anubhaua?
A: Because Anubhava which is different for different persons is
essentially Valyyaktlka or individuallistic. such Anubhava being
rendered indeterminate or uncertain is true indeed. For example. it
cannot be guaranteed that the dream that one person has experienced
can be experienced by another. But the Saarvatrtka Anubhava or the
universal Intuitive experience. which is exclusively granted by divine
dispensation to all human beings everywhere and at all periods of time
without any exception whatsoever. of having the dream experience in
general Is uniquely one and the same and hence universal: and further.
because It exists without any restrictions imposed by time. space or any
other object or entity whatsoever. there can never arise any dispute or
controversy whatsoever about that universal experience or Anubhava.
Therefore. everyone. irrespective of his personal affinity towards. or
conViction about. a particu lar school of philosophy. will have to per
force acknowledge the Siddhaanta in accordance With the Shrutls
(Upanishads) and Anubhava (Intuitive experience - which is
universally and inviolably true and co~vincing) which this great
Aachaarya has propounded in and through his Bhaashyas (which are.
fortunately for all of us. extant. intact and readily available).

15. 9: If so, how come there have arisen so many different

opinions with regard to Shrl Shankaraachaarya's Siddhaanta?
Because of the reason that It has given rise to so many
controversies. you too are advocating for determining as to what
exactly is his Vedantic teaching. is it not?
A: True. Total negligence of the fact that - "For hiS metnoaology
(Prasthaana} the one prime support and foundation is Saarvatrtka
Anubhava alone" - by these disputants is the one prime cause for
giVing rise to many different interpretations and opinions about Shri
Shankara's methodology. Therefore, first and foremost we have to
determine whether Shri Shankara has. in truth. relied for the purposes
of formulating his unique S'ddhaanta, solely and exclusively on the firm

9
 Intuitive Approach of Shankara's Vedanta

and founding support of SaaMJatrlka Anubhava. Even If It Is so, how Is It

that till today this paramount truth has not dawned on the minds of the
disputants? - is another question which we have now to thoroughly
examine: only then we will be able to determine once for all without
giving any room for doubt or misunderstanding as to what exactly is the
essential nature and feature of this Siddhaanta which i& fully tn·
consonance with universal Intuitive experience (Anubhava).

16. Q: If it is true that Shri Shankara has primarily and

unequivocally advocated the importance of Saaruatrika Anubhaoa
alone. how can it be explained that he. Just like the rest of the
Aachaaryas or spiritual preceptors. has been championing the
concept that - "For the Intuitive Knowledge (Jnaana) of the
Ultimate Reality of Brahman or Atman (Paramaartha TattlDCl) the
validity (Praamaanya) of the Vedanta Shaastra alone is the true
means of knowledge"? Where was the necessity for him to write his
own (differing) Bhaashya to the principal Upanishads? And what is
the reason for his attempt in writing. side by side. Bhaashyas on
the Geeta and the Brahma Sootras?
A: (i) The rest of the Vrlttlkaaras (commentators) had not acknowl-
edged the hard truth that - "In the Upanishads it has been one-
pOintedly taught as their ultimate purport that "A~ Jnana e
(Self- Knowledge or Self- Realization) is attained by means
Anubhava (Intuitive experience) alone:· Therefore. it bet.;\Jln~
evident that the Upanlshadic sentences do not become Pramaana
(valid means of knowledge) merely on the solitary ground of their
being sentences. Under the circumstances. it became quite
necessary for Shri Shankara to stress with all the power and
perspicacity at his command that - ··For rightly interpreting and
imbibing the subtle purport behind those esoteric sentences in
the Upanishads. Intuitive experience (Anubhava) too is essential
and inevitable.·· It also became equally necessary for him to write
his Upanlshadlc Bhaashyas so as be acceptable to all Vedantins.
(Ii) In the Bhagavad Geeta the qUintessence of the meaning and
purport of the Vedantas (Upanishads) alone is presented: in order
to expound that - "In the Geeta too Tattwa Jnaana has been
enunciated with the aid of Yuktls (logical devices) in consonance
with Anubhava alone·' - as well as its corollary that - ··In the
Geeta spiritual disciplines and practices (Saadhanas) In
consonance with the above tenet have been taught" - Shrl
Shankara was compelled. so to speak. to write his Bhaashyas.
Similarly. In order to determine and demonstrate as to -- "How can one-
discern the truth that for the Upanishads and the Bhagavad
Geeta this very prime purport is common?" - on the strength

10
 Shankaro's Bhaashyas are the P~ncipal Means

of dialectics (yuktls) he had to write his Sootra Bhaashyas. For.

many commentators_ prior to and contemporaneous with
Shrt Shankara. had written their respective commentaries
(Vrlttls) to demonstrate that - "Both in the Upanishads and the
Bhagavad Geeta the Jnaana that is taught is essentially
'Upaasanaaroopa' or of the form or nature of mental meditations
alone," In such a confused and chaotic state of affairs in, Vedantlc
circles it became all the more important and expedient to refute
their erroneous tenets and to establish the truth on the
unflinching and fundamental strength of logical devices fully in
consonance With universal Intuitive experience (Anubhava.
which is Absolute. beyond the realm of the senses and the mind',
on the one hand. and outside the purview of time-space-
causation categories. on the other) that - "In the Upanishads it
has been propounded tnat Jnaana of 'Atma Vastu' or the
Intuitive Knowledge of the Reality of the Self (Pure Con-
sciousness) alone is the 'Hetu' or nleans - in its ultimate purport
or pers pectlve - for 'Parama Purushaartha' or the final. ultiolate
destination (Beatitude) of all hunlan existence and endeavour" -
and as a secondary teaching that - "For the sake of the middle
and low grade aspirants. both the psychic meditations
(Upaasanas) and the physical rites and rituals (Karmas) have
been en unciated tn the Shaastras."

17. 9: In that case, It Is tantamount to saying that because of

the reason that Shri Shankara has demonstrated. the truth that -
"Vedantic sentences must and should be In consonance with Yukti
and Anubhaua t t - Shaastra is rendered to be merely
~nuvaadaka' or explanatory repitition or reference to what is
already mentioned (to wit, it is analogous to any portion of that
Brahmana which comments on, illustrates or explains In detan a
·Vidhi' or direction or stipulation previously laid down and which
does not itself lay down any new directions or stipulations: in other
words. it is corroborative in nature) and not by Itself Independently
a Pramaana, Is It not?

A: Because the Vedanta Shaastra by itself instructs or propounds

that - "Parabrahman or the Ultimate Reality of Brahman. Atman.
which Is the really real Transcendental Truth of all existence. can be
Intuited or cognized both by means of Anubhava (Saarl'atrika
Anubhava) and Yuktl in consonance with this universal Anubhava" - it
amounts to saying that - "Shaastra alone is the exclusive Pramaana
with regard to that subject-matter (of Parabrahma Tattwa):' In this
unique Vedanta Shaastra or spiritual science par excellence teaching
the Ultimate. Absolute Reality of Atman. Shri Shankara. as is his wont,
 Intuitive Approach of Shankara'. Vedanta

has not at all exemplified or illustrated 'Vafyyaktfka' or lndivldualistlc:

Yuktls or Anubhavas: purposefully indeed he haa mentioned
Saarvatrika Yuktls and Anubhavas at the Intuitive level (to Wit, at this
esoteric. supramental level one Invariably goes beyond all dualities of
the empirical world as also all conceptual or ideological dualities and
.uncertainties indeed). Therefore. by these fallacious and faUible
arguments or doubts raised by the opponents there is no danger or
harm whatsoever posed to this Shaastra's 'Praaamaanya' or validity or
authority as a canonical text: in fact. is It not true that because all
Pramaanas of Knowledge give rise to an Intuitive Knowledge (Anubhava)
of their respective objects or phenomena quite spontaneously and as
the latter are entities In esse (yathaartha), they are called 'Pramaanas~
Besides. because of the paramount reason that Shrt Shankara has
proved. beyond doubt. in his C()mmentary bristling With a mass of
'Sootras' or aphorisms called 'Vedanta Meemaamsaa Shaastra' that -
nAil the Vedantas or Upanishads have the ultimate puport (Taatparya)
of bringing about the final (Intuitive) fruition of 'Aatma'lcatwa Jnaana'
or the unitary. integral or plenary Intuitive experience of the Self as
Pure. Non-dual Consciousness" - and. In addition. the sentences
which teach Upaasanas are also having the 'Parama Taatparya' or the
final culmination in that very 'Jnaana' tn the ultimate analysis'· - it
becomes eVident that 'Shaastra Praamaanya' is established on a sound
and steadfast foundation.

18. Q: If. as you have argued out, deUberatlon on the

Prasthaana Traya Bhaashyas alone is enough for detennfn1ng the
essential validity and veracity of the Sfddhaanta of this profound
science of Vedanta. why did Shrl Shankaraachaarya write certaID
other 'Prakarana Gran t has , or personal treatises dea11ng with
specific topics enunciated in the Vedanta Bhaastra.? Is It not
proper to treat those Prakaranas too as equally vaUd {PramaanasJ
in the matter of detennining the Tattwa or the Ultimate Reality?

A: It is true that among several Vedantlns there is a conventional.

deep-seated belief rampant to the effect that Shri Shankara has
authored several Vedanta Prakaranas. It is also true that all at once we
cannot affirm that there Is no substantiating support for such a belief.
Even so. it is certain beyond any doubt that there is no sufficient and
conVincing proof to categorically say that all those Prakaranas which
have come into existence in his name and popularly known to be his
works are truly written by him. For, at present many a time people are
clamouring among themselves that two or three treatises with one and
the same name are the works of Shrt Shankaraachaarya. For example.
the fact that under the one single title of - 'Prashnoattara Ratna
Maalika: - several treatises being published in Shri Shankar.e• name

12
 Shankara's Bhaashyas are the Principal Means

has come to light. Not only such dubious Prakaranas contain certain
Upadeshas or doctrines which in certain circumstances and contexts
are mutually contradictory. but also are conVincing evidences to
conclude that they are not at all the great Aachaarya's works; at certain
other tinles. quite contrary to the principal and prilne spiritual
teachings in his original Bhaashyas there exist texts which present and
affirm those very topics and tenets in a different manner altogether.
Under such a confusing state of affairs. it is enough if we discard totally
those controversial. though popular. Prakarana Granthas and rely
entirely and exclusively on the sound support and strength of his
Prathaana Traya Bhaashyas.

19. Q: In addition to Shrl Padmapaadaachaarya and Shrl

Sureshwaraachaarya. who were famous as the direct disciples of the
Bhaashyakaara (Shrl Shankaraachaarya). ther~ are also Vyaa-
khyaanakaaras (post-Shankara commentators) who have been
acknowledged by the present-day scholars and academicians as
great erudite Vedantic preceptors: besides. Shri Vaachaspati
Mishra. who has become famous as a dedicated research scholar in
several schools of philosophy like Saankhya, Yoga, Meemaamsaa,
Nyaaya etc .• is one among them. Can it be said that efforts (in the
Conn of his works and commentaries) of such an eminent scholar of
recent times to detennine the purport of Shrl Shankaraachaarya's
Sootra Bhaashya are not helpful for guidance here in this context?

A: The fact that all Vy~akhyaanakaaras (post-Shankara conlmen-

tators or glossators) were the direct disciples of Shri Shankaraachaarya
has not yet been established. For instance, to conclude that
Shrl Padmapaadaachaarya. who is popularly accepted and is famous as
Shri Shankaraachaarya's direct disciple, was himself the genuine
author of the controversial text called ·Panchapaadlka·. which is
reputed to be the glossary on Shri Shankara's Sootra Bhaashyas.
neither In that treatise itself nor in its later su b-conlnlentaries by
scholars going by the name of 'Vlvaranakaaras' there is to be found any
reference or mention at all. Further, a nledieval scholar by name
Shri Vaachaspati- Mishra. who had written a sub-comlnentary
(Vyaakhyaana) by name ·Bhaamatr on Sootra Bhaashya. had not only
written a conlmentary on Shri Mandana Mishra's -Brahma Slddhf. a
Vedanta Prakarana Grantha. but also it has been found that he has
scrutinized and adopted in his glossary of 'Bhaamatf sonle theories of
Mandana Mishra. It being so. if we rely on the support or help of a
VyaaJehyaana Grantlta for our deliberation. it will amount to inviting
the risk and danger of placing ourselves up against all kinds of hurdles
and hindrances in our arduous task of determining Shri Shankara's
pristine pure Siddhaanta.
 Intuitive Approach of Shankara's Vecianta

20. -Q: Nevertheless. these 8ub-commentatora are undoubtedly

ancient scholars who had unflinching respect and reverence for
Shrl Shankaraachaarya. Can it ever be disputed that if we take into
account their opinions and examine them whlle determining the
great Master's Siddhaanta. It will not be helpful In any way at aU?
Is It not quite rationally tnJe also that It is better and more
advantageous. though marginally may be. to seek guidance fIom
those works of Vyaakhyaanakaaras who were very near to the
Aachaarya's times and had the better facWty of determining the
Siddhaanta in a scientific manner than the present-day Vedanttns
who are far removed In time and are trying to determine It quite
independently?
A: Not so. If only the Vyaakhyaanakaaras had followed the original
Bhaashyas of Adi Shankara literally and had attempted to elucidate the
secret and subtle meanings and purports of those texts. or. in the
alternative. if they had attenlpted to seek and show as to which of the
Bhaashya excerpts had been adduced to substantiate and support their
own Independent conclusions as and when such tenets had been
presented before the general followers or readers. then in that event as
suggested by you their sub-commentaries would have been invariably
helpful in deciding the correct Slddhaanta in full agreement with the
original Bhaashyas. But unfortunately that is not the real state of
affairs at all. In support of this conclusion a few glaring examples are
mentioned below:
{i} These post .. Shankara glossators have. instead of accepting and
Interpreting the simple and straightforward meaning of the
Bl1aashya portions even where they are very evident and
indubitable. distorted the original Bhaashya sentences and have
attempted to show that they have different (i.e. their own
misconceived) meanings for them.
OJ} They have surreptitiously introduced and interpolated such
theories which have not even been suggested or mentioned
anywhere in the Bhaashyas. and thereby they have strengthened
the erroneous belief that quite different from the traditional and
time-tested ·Bhaashya PrCLSthaana: is the present-day. highly-
speculative 'Vyaakhyaana Prasthaana·.
(iii) These post·Shankara Vyaakhyaanakaaras have projected their
own doctrinaire or dogmatiC theories quite contrary to the
Slddhaanta which Shri Shankara had vociferously and vtgorously
propounded and have unwittingly brought about contradiction or
abrogation of the very methodology which they have themselves
acknowledged earlier,
(Iv) Not only have these post-Shankara sub-commentators have
argued out amongst themselves-mutually opposing one another-.

14
 Shankara's 8haashyas are the Principal Means

Pra$thaanas but also if one wishes to determine what exactly is

their opinion he has per force to take recourse to other Upavyaa-
Ichyaanas or sub-commentaries. More often than not. those
sub-commentaries too are. in certain circumstances or contexts.
quite opposed to their own respective sources or original authori-
tative treatises.
(v) So much so. for the present chaotic trend of the alien
Bhaashyakaaraas (opposed to Shrt Shankara and who are rabid.
chronic critics of his - ever ready to pick holes in the latter·s
methodology and teachings) to have been invariably deluded to
think that merely by refuting anyone of these defective
Vyaakhyaanas written by these post-Shankara conlmentators
they have succeeded in condemning or refuting Shri Shankara·s
Prasthaana and Stddhaanta themselves - these numerous
mutually contradictory Vyaakhyaanas have become solely
responsible.

21. Q: All right. As per your above list of allegations and con·
elusions. can you give at least one apt illustration (or each one of
the Bve allegations for our edification?
A: (I) Example for distorting the meaning of the Bhaashya excerpt even
In a context where its meaning or purport is indubitably evident
and clear and further trying to show that there exists qUite a
different meaning for it:
'·Anyoanyasmlnnanyoanyaatmakataam Anyoanyadharmaam-
shchaadhyasya Itaretaraavlvekena. ,Atyantavtvlktayoardharma-
dharmlnoaho. Mithyaajnaanantmlttaha Satyaanrute Mlthunee-
Icrutya 'Ahamfdam'. 'Mamedam· III Natsarglkoa(s)yam Loaka-
vyavahaamha·· - is the original Bhaashya excerpt.
Here in this context. it is crystal clear and unambiguously
evident that the literal meaning of this Bhaashya statement is:
"Although Atman and Anaatman (Self and not-self. res pectively)
and their respective Dharmas or characteristic qualities are
extremely different and distinct. because of the reason that the
one Is not distingu ished from the other by means of dis-
crimination (Itaretaraavlvekena). as a result of Mlthyaajnaana or
misconception. people in general have been transacting in their
workaday world in the fornls of'l am this·. 'this is mine·. and such
transactions are quite natural and innate (Nalsargtka):·
Even so. it is distorted in the manner: The word 'Nalsarglka'
means 'Pratyakchaltanyasattaamaatraanubandhl' - meaning.
that phenomenon which is conjoined to the -Pure Being or
Existence of the internal Pure Consciousness: further.

15
 Intuitive Approach of Shankara's Vedanta

'Loakavyavahaaraha' (which. literally speaking, means -

'routine, mundane transactions carried out by the common run
of people) is distorted to mean - 'Loakaha Itt Vyavahaaraha.
Manushyoa(s)ham Ityabhlmaanaha' - meaning, the feeling or
thought entertained by the people to the effect - 'I am a human
being': ,MuhYaaJnaananlmlttaha, - meaning, 'Mlthyaa Tada-
Jnaanam Cha MlthyaaJnaanam...... Tann'mlttaha Tadupaa-
daanaha' - meaning. AJnaana or non-comprehension which is
false (AltUtyaa) and indefinable (Anlrvachaneeya) which is itself
the 'Nlmltta', that is, material cause (Upaadaana Kaarana) -
(Panchapaadlka pp 84-88). Thus one Vyaalchyaanakaara has
distorted the original Bhaashya sentence and drawn his own
conclusions and his is very clearly a naive attempt to squeeze into
the Bhaashya the alien concept or theory of 'Avldyaa Upaadaana'
(Avldyaa itself treated as a potential force which is the material
cause for the world of duality) - suitable to his own queer but
erroneous Siddhaanta,
(ii) Example for evolving and projecting theories or concepts nowhere
to be found in the original Bhaashyas:
The Bhaashyakaara's Siddhaanta Is: "By means bf 'SamyaJ-
Jnaana' or Intuitive experience of the Self one's 'MlthyaaJnaana' or
misconception is totally removed and the Jnaanl (Self-Realized
one) gets convinced that never in the three tenses of time his
essential nature of Being was of the forms of 'Kartru' or an agent
of action or 'Bhoaktru' or an enjoyer,"
QUite contrary to this Bhaashya interpretation some post-
Shankara commentators have written in their treatises like 'Ishta
Slddhr and 'Vlvarana' etc. that: "Till the fall of the physical body
an 'Avldyaa Lesha' (a remnant of nescience or non-com-
prehenSion). meaning. a 'Samskaara' or a latent impression and
its remnant invariably exists." Some others have even gone to the
extent of imagining that, in the contexts where it is said that the
sea-shell (nacre) and rope etc. are misconceived to be silver and
snake, respectively, etc. an indefinable sliver (Anlrvachaneeya
.RajaLa) and an indefinable snake (Anlrvachaneeya Sarpa) etc, are
born actually as effects of the causal Avldyaa and then have
foolishly proceeded to adduce peculiar but puerile YukUs to
uphold their own whimsical, untenable opinions.
(iii) Example for projecting their own conceptual theory quite
contrary to the one teaching specifically reiterated by the
Bhaashyakaara:
Although Shri Shankara in his (extant. original) Bhaashyas haa
stressed that 'Adhyaasa' or misconception is eAnaad,' or

16
 Shankara's 8haashvas are the Principal Means

begtnnlngless (to wit. without a cause, as It is not an effect of

aomething and hence a natural phenomenon in everyone's
empirical experience: further. it can be. in a manner of speaking,
equated with 'Avldyaa· or nescience. ignorance or non-
comprehension. but not with Maayaa). some post-Shankara
commentators have (erroneously and totally oblivious of the
traditional methodology) projected that for this Adhyaasa a new
formulation called 'Avldyaa Shaktt' or potential force of nescience
is the cause: and Avldyaa and Naamaroopaatmaka Maayaa
(Illusory phenomena of the nature of names and forms - mainly
referring to the empirical world of duality) are both one and the
same, Shrl Vaachaspati Mishra. who had earlier propounded that
the Adhyaasa (misconception born out of mutual super-
imposition) between ALman (SeIO and Anaatman (not-seIO is itself
Avldyaa. has later on stated that ·Avyaakrlta' or unmanifested
seed form of the world of duality (which is really nothing but and
synonymous with Afaayaa, according to Shri Shankara) is itself
Avldyaa and this latter is said to be manifold. one for each Jeeva
or soul- quite contrary to his own earlier statenlent as well as to
the Bhaashya (which he has declared he has followed and
commented upon by way of elucidation). Further. he has opined
that Adhyaasa and JeevaLwa are. like the axiom pertaining to the
seed and the sprout. mutually a cause for the other - this
doctrine too is quite contrary to Shrt Shankara's Bhaashya.
(Iv) Example for the various exponents of Vyaakhyaana Prasthaana
disputing mutually amongst themselves as also for the sub-
commentaries on these Vyaakhyaanas being contradictory to
their original sources:
(8) Thinking that Vaachaspatt Mishra. who Is the author of
Bhaamatee Vyaakhyaana. has opined that - eJeeva is of an
essential nature quite separate from the Antahkarana (Mind)
and that between Jeeva and Paramaatman (the Supreme SelO
there exists a relationship just as that between Ghataakaasha
or pot-space and Mahaakaasha or huge open space.
Shri Prakaashaatma. who has written a sub-comnlentary
(Vlvarana) on Panchapaadlka (popularly believed to have been
written by Shri Padmapaadaachaarya. a direct disciple of Shrt
Shankara). has enumerated some Yuktls (logical devices) to
establish his own exclusive Prasthaana or methodology by
propounding afresh that .. ··Jeeva is a Pratlblmba or reflection
of Brahman in Av,dyaa •.•
(b) In the original source. viz. Panchapaadlka, for his sub-
commentary. although It has been stated therein that the
sentences advocating that ·Shravana'. 'Manana· etc. have to

17
 Intuitive Approach of Shankara's Vedanta-

be practised are ·Arthavaada." or of secondary Importance

alone. Shri Prakaashaatma has misinterpreted it saying that -
"Shravana has been stipulated by way of a Vldhl or injunction
in the Upanishads and that the first Sootra or aphorism in the
Shaareeraka Meemaamsaa. viz. ·Athaatoa Brahma Jynaasaa'.
meaning - 'Now then (the totality of the teaching of) Brahman
(the Ultimate Reality) for the sake of those who have Its
Jynaasaa (desire to knowf - has the exclusive purport
of determining the qualifications etc. of those who can per-
form or observe that 'Shravana Vldhr or injunction for
listening - quite contrary to both Panchapaad..ka and the
Bhaashya texts.

(e) With regard to the three aspects of direct Intuitive spiritual

practices of Shravana (listening to the Upanlshadlc texts).
~lanana (ratiocinating or ruminating over that which is heard)
and Nididhyaasana (contemplating on the Ultimate Reality of
the Self so as to culminate here and now in Its Intuitive
experience). on the subject as to which of them is the ·Angl" or
the predominant factor and which is the 'Anga' or the
s'econdary fact~r - there were conflicting opinions between
the Bhaamatee Prasthaana and the Vivarana Prasthaana and
both these Vyaakhyaanas are oppoosed to the original
Bhaashya texts (of Shri Shankara) which propound that -
"Merely froln Shravana alone Jnaana or Intuitive Knowledge of
the Ultinlate Reality of the Self may accure (to the highly
evolved first-grade Jljnaasu).··
(d) Although Shri Vaachaspati Mlshra haa opined In his
·Bhaamatee' that - "There are two 'Anlrvaachya' or Indefin-
able Avldyaas called "Kaaranaavldyaa' and 'Kaaryaavldyaa' "
- in the sub-commentary on Bhaamatee called tKalpataru'
there is a. persistent attempt to establish that between those
two Avldyaas one is called 'Moolaavldyaa',
'(e) If an ardent student or a dlscemlng scholar who Is not biased
or gullible makes a cool-headed, incisive deliberation on what
Shri Shankara's original Bhaashya says on the Vedanta Sootra
(1-2-23). viz. "RoopoapanyaasaachJta··. on the one hand. and
how cleverly but surreptitiously the same Bhaashya text haa
been distorted In Bhaamatee Vyaalchyaana. and In Its turn.
h'Ow this latter version is further distorted In Ita sub..
commentary. viz. Kalpataru. and further In its sub-
commentary. viz. Part mala. then he cannot miss to notice very
clearly how at each later stage there has been a progressive
,contradiction.

18
 Shankara's Bhaashyas are the Principal Means

Thus because of the reason that the fact - e7he internal and mutual
disputations engendered among the various Vyaakhyaanakaaras have
become the root cause for the alien. rival Bhaashyakaaras (like
RaamaanuJaachaarya. Madhwaachaarya etc.) misunderstanding or
wrongly comprehending genuine Shaankara Siddhaanta and therefronl
Jumping to the erroneous but delusive conclusion that - 'Refutation of
the Vyaalchyaana Prasthaanas is itself tantamount to the refutation of
Shri Shankara's Vedant.c teachings propounded in his (original)
Bhaashyas" - is so very clear. we have not ventured further by
enumerating more such glaring examples.
Under the circumstances, in such a confounding and chaotic state of
affairs caused by (a) the Vyaakhyaanakaaras. (b) the followers of
various conflicting Prasthaanas. (c) rival Bhaashyakaaras havjng
written and published a vast Vedantlc literature quite contrary to the
pristine pure Shankara's Bhaashya. and. in addition. having
propagated mutually contradictory interpretations - the scenario in
which the present-day Jljnaasu or aspirant finds himself totally deluded
and dazed to Judge as to which among them all is correct and which is
wrong. is. to say the least. pitiable and pathetic.

22. Q: In that case, what is your considered opinion as to which

proper and correct path the true aspirant has to adopt in order to
discern the genuine Vedanta Siddhaanta?

A: (I) First and foremost. he should study and deliberate upon

Shri Shankara·s original Bhaashyas which are the nlost ancient
and traditionally authentic and authoritative works and
thereupon determine the Vedanta Siddhaanta that can be
deduced from them so as to be totally in agreement (having
reconciled all the apparent contradictions that may crop up from
the standpoint of the uninitiated or the newly initiated).
(it) This complete reconciliation has to be per force achieved in
accordance with Saarvatrlka Anubhava alone (as stressed earlier).
(iii) And then. in consonance with a Sfddhaanta arrived at in such a
highly rational and Intuitive manner, other spirtua! teachings
even froln the Vyaakhyaanas and Bhaashyaantaras in so far as
they are unopposed to the above-mentioned Siddhaanta. Yuktl
and Anubhava also may be accepted. One should develop such a
catholicity of the mind. sagacious and supersubtle.

23. Q: You have been saying that Vyaakhyaanakaaras as well

as the rest of the Bhaashyakaaras have been disputing with one
another beHevtng that the subject-matter of Vedanta Siddhaanta is
nothing other than Vpaasana which has an invisible (posthumous)

19
 Intuitive Approach of Shankara's Vedanta

fruit. If so, how at an we can come across a TatttDa (spiritual tenet)

which is In consonance withAnubhauCl in their literature?
A: The Vyaakhyaanakaaras have deliberated upon the purport of
Vedantic sentences which pertain to 'Vastu' or the Reality. Therefore. in
con texts where their interpretations or opinions are not in con·
tradiction with the original Bhaashyas (of Shrt Shankara) they should
be necessarily accepted.
'. Because even in the sentences pertaining to the Upaasana Vldhts the
Ultimate Reality (Paramaartha) of Brahman alone has been stipulated by
way of an injunction to be meditated upon (Upaasana) for the sake of. or
the benefit of. the middle-class aspirants. to the extent the essential
nature of Brahman. which is defined in those Vldhl sentences to be made
the object for meditation (Upaasya). is in consonance with the Brahma
Swaroopa mentioned in the Brahma Vaakya we must necessarily believe
it to be valid (Pramaana). Only the deliberations pertaining to the fruits
or results which are promised to be attained in other births or other
worlds (Janmaantara and Loakaantara Phalas) on the mere authority of
the Shaastra should be determined in accordance with grammatical or
syntactic rules as applied to the interpretation of sentences (Vaakya
Dharma) and axiomatic regulations stipulated In Meemaamsaa
Shaastra. Even with regard to Avaldlka or non- Vedic religious tenets. if
there are instructions which are Apratlshtddha or not refuted. then even
for such tenets there may be scope here in this context. We should never
forget that for 'Vedanta Siddhaanta'. in the main. Vedantas or
Upanishads alone are the original authoritative sources.

III. THE IMPORTANCE GIVEN TO ADHYAASA BHAASHYA

IN SHAANKARA PRASTHAANA
24. Q: After discarding both the Vyaalchyaanas and the
Bhaashyaantaras, Is there any easy device to detennine the
Vedanta Siddhaanta in accordance with Shrl Shankara'.
methodology?

A: Yes. of course. This great teacher has, in truth. given the

quintessence of all his Prasthaana tn his work called 'Adhyaasa
Bhaashya'. which he has written in the form of an introduction to his
'Sootra Bhaashya'. Here in this book. first. it will be explained as to how
this brief Adhyaasa Bhaashya serves the purpose of being an
introductory commentary to the elaborate Bhaashya on the Shaaree-
raka Meemaamsaa Sootras. Then we will try to demonstrate as to how
Shri Shankara is fully engaged.. and engrossed in repeatedly utilizing
those very opinions or concluslons which he has deduced and depleted

20
 Importance Given to Adhyaasa Bhaashya

In this Introductory Bhaashya in his endeavour to determine, nay

establish. for all times the real purport of Vedanta Vaakya or the
Upanlshadle sentences

25. Q: Is It your considered opinion that all the Important and

prominent topics which are propounded or enunciated In the
Vedanta Shaastra are condensed In this Introduction? Can we
believe at all this apparently tall claim that In this small-sized text
Itself all the essence of such huge treatises like the Upanishad
Bhaashyas as well as the Geeta Bhaashya has been compacted?
Even If it is so. can we further believe that both the followers of the
VyaaJehyaana Prasthaana and the rival Bhaashyakaaras who
have propounded their own d11Yerent systems of spiritual teachings
(Siddhaantas) have shown a Nelson eye. so to speak. to this fact
about this Adhyaasa Bhaashya and have proceeded quite
nonchalantly to determine the purport of Vedantic Reality on the
basts of their respective methodologies?
A: In fact. in order to bring home to our readers all these truths in
this treatise alone we have undertaken this arduous task. Hence. (a) to
explain in detail each topic with its subtle purport and authentic source
found in this condensed introductory text: (b) to pinpoint the attention
of the Jljnaasus (aspirants) towards the fact that in the later parts of the
Bhaashyas how this prime purport has been detected and described at
various places repeatedly and how from different viewpoints it is
examined and explained by Shri Shankara; and finally, (e) t~ clarify or
elucidate the hard, fact as to how the followers of the various
Vyaalchyaana Prasthaanas and the Bhaashyaantarakaaras have totally
neglected this importance of the Introductory Bhaashya on Adhyaasa,
or. perhaps. not being able to grasp the esoteric aspects of those
spiritual teachings how they have. because of tneir pride in their own
different methodologies or theories. tried to explain and adopt
Shri Shankara's opinions or teachings in quite a different. distorted
manner - in aU such manifold directions we will extend our efforts.

26. Q: What Is the reason for giving or attaching greater

Importance to Adhyaasa Bhaashya than all the other Bhaashyas
(on Prasthaana Traya)?
A: ··Evamayamanaadlranantoa(s)dhyaasoa Mlthyaapratyayaroopaha
Kartrutwabhoaktrutwapravartakaha. Sarvaioakapratyakshaha"
meaning. ··In this manner Adhyaasa (misconception). which is Anaad.
(begtnningless). Ananta (endless) and Swaabhaavika (quite natural). is
of the nature of misconception and is capable of projecting both
Kartrutwa (agents hip of action) and Blwaktrutwa (enjoyership) and is in
everyone's experience.··

21
 Intuitive Approach of Shonkoro's Vedanta

(1) The disparateness and distinctness of the two Vedantfc viewpoints.

viz. Paramaartha Drlshtl (Absolute. Transcendental viewpoint of the
Witnessing Principle or Pure Consciousness) and Vyavahaara Drlshtf
(the mundane. empirical Viewpoint of the ego or '(' notion); (2) the
possibility of determining the Paramaartha or the Absolute Ultimate
Reality (of the Self. Pure Consciousness) on the exclusive strength of
Anubhava (Intuitive experience) as also Yuktl (logicaal devices. argu-
ments) in consonance with the above-mentioned Anubhava. Without
getting caught in the delusive web of the various controversial and
nlutually conflicting disputes and dialectical wrangles - These two
principal features have not been exemplified and elucidated in such an
easy and sinlple manner in any other treatise whatsoever except in this
compact. concise Bhaashya on Adhyaasa. Therefore. it is to be
emphasized that it is quite proper to take or adopt this Bhaashya portion
as the main founding source to determine the true Vedantlc Siddhaanta.

27. Q: You have previously In the book entitled - liThe

Essential Ad! Shankara" (already pubUshed by Adhyatma Prakasha
Karyalaya. Thyagarajanagar. Bangalore-28 earUer this year) -
elaborated upon the essential teachings of Vedanta Siddhaanta by
Ad! Shankara. Is It not? Now where was the necessity of publishing
another Prakarana Grantha pertaining to the same subject?
A: Though it is true that in the recent book - e1be Essential
Adi Shankara" - published in 1991 by us the qUintessence of the
Siddhaanta had been given. the two salient features. viz. (I) 'the fact
that in the introductory commentary called Adhyaasa Bhaashya the
principal spiritual teachings of Vedanta have been depicted': (iI) 'the fact
that the tenets implicit in that introductory commentary have been
repeatedly elucidated in so many ways in the Sootra Bhaashya' - were
not demonstrated in that earlier publication: hence. in order to fulfil
~hat onerous task this Prakarana has become a necessity.

IV. THE ESSENTIAL NATURE OF ADHYAASA AND

THE MUNDANE TRANSACTIONS CAUSED BY IT
28, Q: What Is the prime conclusion or verdict of Adhyaasa
Bhaashya?

A: .eEvamayamanaadtranantoa Nalsarglkoa(s}dhyaasoa Mtthyaapra-

tyayaroopaha Kartrutwa-Blwaktrutwapravartakaha Sarvaloakapratya-
kshaha" - (This part of the Bhaashya is already exemplified and tts
translation given under Question No. 26 above): "Asyaanarthahetoaho
Prahaanaaya Aatmatkatwapratlpattaye Sarve Vedantaa Aarabhyante"

22
 The Essential Nature of Adhvaasa

- meaning. -'Through the means of destroying totally this Adhyaasa

which is the root cause for the catastrophe of °Samsaara'
(transmigratory existence) all the Upanishads have taken up that one
sole purpose of helping the aspirant so that he may attain the
°Aatmalkatwa Vldyaa.' (the Intuitive Knowledge of the unity or non-
dualty of Atman."
It need not be gainsaid that from this one sentence It Is quite clear
that the decisive final verdict of the introductory Adhyaasa Bhaashya is
that - o'The whole Upanlshadlc lore is directed and dedicated to the sole
purpose of teaching 'Aatmalkatwa Vldyaa' so as to enable the aspirant
to get rid of this mutual Adhyaasa (misconception) between Atman and
Anaatman which is of the nature of delusion alone and which is quite
but natural to, and inherent in. every human being.

29. Q: What Is meant by 'Aatmaikatwa Vidyaa'?

A: The conviction that - .OAtman alone is the 'Paramaartha Satya' or

the Ultimate, Absolute Reality" - is called in Vedantic parlance
°Aatmalkatwa Vldyaa 0 ••

30. Q: Atman means the essential nature of Being of the

Jijnaasu or aspirant alone, Is it not? Anything other than that,
whatsoever it may be, is not real, is it not?

A: Yes. nothing else is real. All else is ·Anrlta'. meaning. 'Though it

appears as if it is real. it Is not, in reality, an existing entity.'

31. Q: You mean to say that this world of duaUty which Is being
perceived by all of us is also not real, is it not? From the statement
- UAtman alone Is real" - itself Is it not evident that the other
things or the world of duality are existing?

A: It Is true that the common run of people are carrying on their

workaday transactions of the type of - "What is being perceived as an
object or substance is ·Satya· or real: what is objectified or perceived
through a °Pramaana' or valid means of cognition is ·Satya' or real;
what is subject to the regulations of action and fruit of action in one
series of time. space and causation categories is 'Satya' or rear· - by
connoting certain meanings to the word 'Satya'. But such
characteristics may be suitably addressed to the perceptible world of
duality seen In a dream too and the objects which seem to exist in it.
When the Upanishads declare that - "Atmanis Satya or real" - they do-
not connote this meaning to that word 'Satya'. The purport which the
Upanishads have is said to be: "That Entity which. once detennined to exist in a
particular nature or form. does not change or give up that nature or

23
 Intuitive Approach of Shankara's Vedanta

form is alone called ·Satya·.·' ,In this sense and with this meaning.
Atman alone is Satya. the really real Entity. All else is Anrlta or a false
appearance. indeed.

32. Q: Why did Shri Shankaraachaarya formulate afresh. In

complete contravention of and by discrediting the universally
acknowledged characteristics of emplrlca1 phenomena which are
called. 'Satya' and 'Anrita'. his own uncommon and exclusive
conditions and characteristics for them as suited to and needed by
his own exclusive Siddhaanta?

A: These are not at all characteristics imagined or formulated by Shri

Shankara by hinlself to suit his teachings; they are. in fact.
characteristics established and acknowledged by the Shrutis, Smrltis
and Nyaaya Shaastra. For example:
(a) In the Taittireeya Shrutl (Upanishad) it is stated: "Satyam
Chaanritam Cha Satyamabhavat: Yadidam Ktncha: Tatsatya-
mftyaachakshate" - (Tafttfreeya 2-6). Meaning: ··Satyam or Reality
became ·Satyam' and ·Anritam· or real and unreal phenomena (in
the empirical realm): all this perceptible world It became. That
alone is being called ·Satyam' or real."
Here it is explained that although in the absolute sense or in the
ultimate analysis (to wit. from the standpoint of the Absolute.
Transcendental Reality of Pure Consciousness, SelO Atman '1.!one is
really real: what the people in the workaday world (i.e. e&npirical or
mundane realm) transact in the forms (pairs of opposites) like
·Satyam· and 'Anrltam· are both ·That Absolute Reality· alone.
(b) In the Bhagavad Geeta (Smrltl) it Is stated: "Naasatoa Vldyate
Bhaavoa Naabhaavoa Vldyate Sataha: Ubhayoarapl Drlshtoa(s)nta-
stwanayoastattwadarshibhlhl" - (Geeta 2-16). Meaning: ··Asat or
false phenomenon has no existence; Sat or real entity has no non-
existence; the Tattwadarshts or those who have realized or Intuited
the Ultimate Reality of Atman have cognized. and are thereby
conVinced of. these two (misconceived) forms or phenomena·' -
thus the same above meaning has been propagated.
Here in this context too Sat means Atman who is of an
immutable and invariable essence of Being: Asat means even after
it is determined or established as to what the esence of being of a
thing is. that thing has the nature of getting changed or under..
going a mutation in its essence of being.
(c) Even if one examines this topic (teaching) from the point of view of
Yuktl. we arrive at the same conclusion indeed. For. whatever
phenomenon which is misconceived in or superimposed upon

24
 The Essential Nature of Adhyaasa

Atman or the Absolute. Pure Being-Consciousness never continues

or persists to 'exist' in the same essential nature of being: on the
other hand. it keeps on changing its forms and undergoes
mutations galore.
Therefore, In the empirical transactions or, for that matter, in the
mundane realm, whether It be the common run of people or the scholar,'
and further whether they (by dint of their natural Avldyaa) observe and
connote any meanings to the words 'Sat yam' and 'Anrltam', when we
are engaged in and concerned about determining the supreme or
Absolute (Parama) Reality or Entity (Artha or Tattwa) it is quite in order
and proper in adopting the Shaastratc characteristics which also
happen to be quite rational. nay Intuitive, in nature. Hence, with this
intention or purport at the back of his mind alone Shri Shankara has
enunciated in his introductory Adhyaasa Bhaashya as follows:
··Anyoanyaasm'n Anyoanyaatmakataam Anyoanyadharmaamshch-
aadhyasya Itaretaraavtvekena. Atyantavtvtktayoard/Jarmadharmlnoa-
mlthyaajnaana Nlmlttaha Satyaanrlte Mlthuneekritya 'Ahamidam'.
'Mamedam' -ILl Nalsarglkoa(s)yam Loakavyavahaaraha",

The salient features of this sentence are:

(1) Atman Is 'Satya' or real. while Anaatman is 'Anrlta' o,r false: bottI
these can never possibly swap pOSitions or their essential natures.
Further, one's intrinsic characteristics or qualities can ,never
become those of the other in whatever manner or forms. Thus
these two are totally distinct or different from each other ..
(U) Even so, by dint of (the innate defect or lacuna 00 not being able to
distinguish between them, Mlthya.ajnaana (misconception) has
arisen and as a result of this latter misconception people in general
have quite naturally mixed up the two (opposites) and have been
transacting in the forms of·1 am this' and 'this is mine.'
UIi) And this mode of transaction is not at all something born or caused
by way of an event in time; in truth. as a natural and inherent
essence of being of everyone's ·Antahkarana' or inner instrument
as the mind it lurks. so to speak. in one's psyche,

33. Q: In the desCription of the emplrlcal transaction of the type

of - -I am this' and -this is mine' in the Bhaashya, why is the usage
of the word -this' made?
A: The word ...:- -Ie - indicates the form of Pure Consciousness
(Chaltanya) as the Vishayl or subject as well as of the essential nature of
Consciousness or sentience (Intuition), while the word - 'this' -
signifies the Anaatman or not-self (which is insentient) which is
invariably V.shaya or an object. It should be affirmed here that - ','That

25
 Intuitive Approach of Shankara's Vedanta

which is 'Chetana' (conscius or sentient) wtn ever be self-illumining and

will always be of the essential nature of illumining its Vishaya and
making it perceptible. From this. it can be surmised that - ',he Atma
Vastu or the Ultimate Reality of everyone's Self, which Is eternally
(Nltya) of the essential nature of Pure Being-Consciousness (Chaltanya
Swaroopa). can never even be imagined by our mind that 'It' can be
conceived as the Anaatman or not-self which is an object (Vishaya).
insentient (Achldroopa):' Even so, it is a wonder of wonders that it can
be noticed that identifying with the Anaatman which is an object as 'r
(Ahampratyayagoachara) every one is carrying on his or her empirical
transactions. It is not possible even to conjecture as to how one can
ever fully identify with any phenomenon. which is indubitably an
object. as 'r (myseIO.
This empathy or. tn the language of psychology, 'the power of
projecting one's personality into the object of contemplation - and
coined after the Greek word 'empathela' - is the technique for
Upaasanas. meant mainly for the nliddle-class aspirants or Jljnaasus.
Can anyone even guess that - "Light is dark" - in any period of
tilne? Vice versa, can anyone say - "Darkness is light"? Further, is it
possible for anyone at any time to conceive that - "In the phenomenon
called light, there exists at least some traces of darkness"? Contrawise.
is it possible to imagine that in stark darkness some traces of the
essential nature of light do exist? Even so. hey presto. the comml)n
people conceive of a relationship of the non-dual Reality of Atman. t"f the
very essence of Pure. Absolute Consciousness (Advlteeya Ch:lltanya
Swaroopa). with the Anaatman. of the very essence of insentience. and
then. as if that in itself is not enough fool-hardiness. venture out to
believe innately that these two eternally opposed phenomena do have
an organiC relationship and. consequently. transact in the form of -
',his is mine." It stands to the credit and glory of this "All-time Great
World Teacher'. viz. Shri Shankaraachaarya. that he exemplified. nay
demonstrated quite convincingly. such a commonplace but highly
delusive form of our workaday transaction which is indeed at the very
root of all our waking experiences from early morning till bed time. True
Jijnaasus. worth any merit whatsoever. must be able to cognize this
basic. fundamental defect of Adhyaasa in themselves if they ever wish
to u nders tand the subtleties and higher esoteric teachings of S hri
Shankara. This very hard but cruel fact of life has been enunciated by
the universal preceptor at the outset in his first sentence of the famous
'Adhyaasa Bhaashya' in the form of a logical proposition:
"Yushmadasmatpratyayagoacharayoaho, Vtshayav'shaylnoaho Tam-
ahaprakaashavadvlruddhaswabhaavayoaho Itaretarabhaavaanupapa-
ttou Slddhaayaam. Taddharmaanaamapl Sutaraam Itaretarabhaavaanu-
papattlhf - ltyataha Asmatpratyayagoachare V'shayfnl Chfdaatmake

26
 Tne Essential Nature of Adhyaasa

Yushmatpratyayagoacharasya Vfshayasya. Taddharmaanaam Chaa-

dhyaasaha. Tadvlparyayena Vishayinastaddharmaanaam Cha Vishaye
Adhyaasoa Mlthyetl Bhavltum Yuktam," Meaning - Because of the
reasons that - (a) Vishaya (object) and Vishayl (subject). which have
become cognizable as the objects for the two Pratyayas or concepts of
'you' and .... respectively, and which are of mutually opposite natures
like darkness and light: (b) consequently, the possibility of one being of
the essentiai nature of the other can never be rationally acceptable. as
it is patently established (in every one's experience): (c) collaterally
speaking, their respective inherent qualities or characteristics
(Dharmas) can never be accepted to be interchangeable. (with the
veraCity of this truth also being established) - it is completely
reasonable to accept the verdict that - "In the or-notion (the object for
the Pratyaya or percept of 'I") which Is the Vishayl as also the Chtdroopa
Tattwa (entity of the very essence of Pure Consciousness). the Vishaya,
which is perceived as an object as 'You', is misconceived (superimposed)
and vice versa: in a sinli1ar fashion. their respective Dharmas or
inherent. intrinsic natures or characteristics too, are mutually
misconceived (Adhyaasa) is, in truth, ·absolutely false,"
Although while describing the form or type of empirical transactions
in general the word - 'Anaatman' - meaning, not-self, has been
addressed as 'this' in this propositional sentence (at the com-
mencelnent) viz, ·'Yushmatpratyayagoachare". it is described as being
suited to be addressed to the notion of 'you'; there is a purport behind
this apparent discrepancy, In our workaday transactions". 'this I' (such
and such an 'I') - in this manner the two words - 'this' and 'r - are
not only addressed to the Vishaya (object) and the Vtshayt (subject).
respectively. but also they are used for an object too, But it becomes
incomprehensible as to how one can use expreSSions like - 'I which is
you' and "you which is r - in any context whatsoever; for. it is so very
clearly discernible that - 'You can never be I' - as also that - 'I can
never be you'. It being so. it should be clearly understood that here in
this context Shri Shankara has attempted successfully to bring home
the full force of the hard fact of all transmigratory life that - 'Anaatman'
or not-self, which can always and invariably be addressed as "You',
distinguishable from one's own subjective "I", can never be associated or
blended organically with the sentient and self-cognitive or. and reckoned
or even spoken of in that fashion, (In other words. much better than the
use of the word "this', the epithet or significant appellation of ·you·.
which is so very obviously and physically noticeable, is suitable to drive
home the idea). Even so, it is the irony of life that in Atman (Self) who
is of the very essence of Pure Consciousness (Chtdroopa) and.
consequently, for whom only the subjective (self-conscious)
appellation of 'r can rightly be used in all our empirical tran . .
sactions - In other words. which can never be dealt with in

2-7
 Intuitive Approach of Snank.ara's Vedanta

the form of 'You' (an object. insentient phenomenon) - all the human
beings (unwarily and unwittingly. as it were) mix up the Anaatman
which is extremely and totally of an opposite and alien character and
nature to that of Alman and are carrying on the whole gamut of their
mundane dealings. And. this phenomenon is in the experience of each
and every one of us human beings without any exception whatsover.
This is the subtle meaning of this part of the Bhaashya.

34. Q: What is meant by 'Vyauahaara' or empirical

transactions?

A: (a) To know or cognize in the manner - 'It is like this'. (b) to

conlmunicate the same through speech or language to others and
(c) behave in accordance with it - these three together are called
'Vyavahaara' .

35. Q: Who has ever taken the world which Is Anaatman to be

'I'? Are there any persons saying so anywhere? Does anybody
demonstrate or exhibit in their behaviour treating this external
world of duality and variety as 'I' and 'mine' at all? Does anyone
ever deal with his own self in the manner - 'This world alone is
myself'? Surely this is a false (highly ridiculous) accusation only; It
seems to be clearly a figment of Imagination and an unfounded.
allegation levelled against all human beings Indeed!

A: Not so. The fact that - "People in general are carrying dh

empirical transactions of the nature of this Adhyaasa" - is in the
experience of myself. yourself and all others (It is universally human to
do so). To explain: "When you say - 'I am not this world', you deem all
your body. senses and mind taken together as one unit called and
addressed as 'r and on that basis alone you are now talking. is it not so?
(See it for yourself with a good measure of concentration and
introvertedness). Is it not true that all human beings have believed that
- 'I am born in this world; I grow up, live and survive for a long period In
this world: eventually. one day or the other I have to leave it behind and
go - such a mortal am I!': they further speak in that manner and in
accordance with such thoughts. sentiments and feelings they behave,"
It is true that no one - whosoever he or she may be - is transacting
in the nlanner - "This world is myself'. But In the unit of 'I' which the
people in general are dealing with In all their mundane transactions.
besides their own inherent essence of Being as the Self (Pure Being-
Consciousness. Shuddha Chaitanya) the alien. extraneous constituents
of the body and the senses, which are distinctly not this essential
nature of our Self. are mixed up: and this hard fact (which any
intelligent person can easily discern. given a modicum or measure

28
 The Essential Nature of Adhyoasa

of Introverted viston. ~hall we say) can never be denied or refuted by any

one. whosoever he or she may be, Further, it Is in every one's experience
that - "Despite realizing the truth that they are Anaatman alone. not
one's Intuitive Self, each one of us is carrying on our workaday
transactions in the manner -ihis is my body; these are my senses'-
indeed. All this is Adhyaasa, pure and simple. is it not?
t'

36. Q: What is meant by Adhyaasa?

A: For this there Is an answer given in the Bhaashya itself:

··Smrltlroopaha. Paratra Poorvadrlshtaavabhaasaha: Tam Keehlt
Anyatraanyadharmaadhyaasa It I Vadantl: Keehlttu Yatra Yadadhya-
asaha Tadvivekaagraha Nibandhanoa Bhrama Ill: Anye Tu Yatra
Yadadhyaasaha Tasyalva Vlpareeta Dharmatwakalpanaamaacha-
kshate: Sarvathaapl Tu Anyasyaanyadharmaauabhaasataam Na
Vyabhleharatl: Tathaa HI Loake(s)nubhavaha "Shuktikaa Hi Rajatavada-
vabhaasatJ!": "Ekashchandraha Sadvlteeyavaf It I. ,.
Meaning: "Of the form (nature) of memory the appearance of a thing
seen before Is itself Adhyaasa. Some people explain it saying: 'In one
thing the qualities or characteristics of another appear (as Adhyaasa):
some others (say): -When one thing is misconceived (Adhyaasa) in
another, the delusion (Bhrama) caused as a result of a lack of
discrimination between the two things' (is called Adhyaasa): still some
others say: 'When one thing is misconceived (Adhyaasa) in another,
and when that thing is imagined to possess some other characteristics
(Is called Adhyaasa). In any case, the one common feature of - 'One
thing appearing as if it has got the characteristics (Dharmas) of another
- cannot be evaded (where Adhyaasa exists). For this reason alone, in
our workaday (empirical) world (people in general) have experiences in
the manner - "The sea-shell (nacre) appears as silver'. "one single moon
appears to exist along with another (second) moon':'

37. Q: Here It appears to have been stated. (enunciated) that-

'One thing which appears as if it is another is itself Adhyaasa' - is
It not?

A: In this context the deliberation on the 'Vastu Tattwa' or the

essential nature of Being of the entity is not relevant at all. For.
(Adhyasya Itaretaraavlvekena Mlthyaajnaananimittoa Loakavyava-
haaraha) having misconceived and as a result of not being able to
distinguish (or discriminate) one from the other. the general run of
people are quite naturally carrying on their (workaday) transactions of
the type - 'I am this' and 'This is mine'; in this manner, the subject-
matter of Jnaana or Knowledge alone is mentioned here. Then again. it

29
 Intuitive Approach of Shankara's Vedanta

has been stated: (Satyaanrtte Mlthuneekrltya) having mixed up or

blended ·Satya' or real thing and tAnrltam· or false appearance (people
carry on their transactions). Therefore. whether it is stated that - ··In
one thing another appears·' or ··One thing appears to possess the
characteristics (Dharmas) of another" - both statements coalesce In
connoting the meaning that - ··In that manner to reckon or
understand is to be under a delusion (Bhraantl):' Is it not a fact. quite
popular and patent too, that both the sentences - "It appears to me
like that" and "1 have understood it in that manner" - have one and the
same meaning?
Even so. the Vyaakhyaanakaaras (i.e. post-Shankara sub-com-
mentators) have not only erroneously imagined the meaning of the
above sentences to be: "Another entity or substance (Padaartha) which
appears like a particular Vastu or obJect" - but have mischievously
surmised and argued out that in this context Shri Shankara has
examined or scrutinized the various prlmaJacle theories (Poorva Paksha
Vaadas) like 'Akhyaatl', 'Anyathaakhyaat,', tAatmakhyaatl', 'Satya-
khyaatr, 'Asatkhyaatr and finally he (Shri Shanka!a) has refuted all of
them and has propounded his own exclusive Siddhaanta called
tAnlrvachaneeya KhyaaU·. It is truly a great tragedy of our times that
whether it be Shri Shankara's Saotra Bhaashya or his other
Bhaashyas. nowhere even a wee bit or a smack of this theory or of the
Anlrvachaneeya Khyaatl is to be found. Therefore. there is no other go
than to conclude that in this context the Vyaakhyaanakaaras (as was
their wont) digressed into unrelated and irrelevant considerations at
the expense of. and giving up callously, the contextual deliberation.
(Research scholars deeply interested in this controversial topic may
please refer to the Sanskrit treatise - ·Vedaanta Prakrlyaa
Pratyabhynaa' - published by Adhyatma Prakaaha Karyalaya.
Holenarsipur. Hassan District, Kamataka - 573211).

38. Q: With regard to the Jnaanaadhyaasa or misconception

about the Knowledge of Reality. which you have been mentioning
hitherto. has Shri Shankara examined this. at least once, any-
where else?

A: This Adhyaasa has been elaborated upon by him In his Qeeta

Bhaashya in the following manner:

"Kaha Punarayam KshetrakshetraJnayoaho Samyoagoa(s)bhlpretaha?

Uchyate: KshetrakshetraJnayoaho, Vlshayavlshaylnoaho, Bh'nnaswa-
bhaavayoaho. ltaretara Taddharmaadhyaasalaxanaha, Samyoagaha.
KshetrakshetraJnaswaroopa Vlvekaabhaavanlbandhanaha RalJushuktl-
kaadeenaam Tadvlvekajnaanaabhaavaat Adhyaaroapltasarparajataadl

30
 The Essential Nature of Adhyaasa

Samyoagavat. Soa(s}yamadhyaasaswaroopaha KshetrakshetrajnasCl-

myoagoa Mlthyaajnaanalaxanaha Yathaashaastram KshetrakshetraJna-
laxanabhedaparynaanapoorvakam Praagdarshltaroopaat Kshetraat
Munjaadlveshlkaam Yathoaktalaxanam Kshetrajnam PravlbhaJya 'Na
Sattannaasaduchyate' ltyanena Nlrastasarvoapaadhlvishesham Jne-
yam Brahmaswaroopena Yaha Pashyati. Kshetram Cha Maayaa-
nlrmltahastlswapnadrlshtavastu Gandharvanagaraadlvat Asadeva
Sadlvaavabhaasate ltyevam Nishchitavljnaanoa Yaha Tasya Yathoak-
tasamyagdarshanaviroadhaatApagacchati Mlthyaajnaanam. t.

39. Q: Please expla.1n In detail the meaning of this long excerpt

of the Bhaashya?

A: "(Question): What Is the opinion of Bhagawaan Shri Krishna as to

what exactly Is the Samyoaga or association. union that has taken
place (or that exists) between Kshetra or the dwelling place and
Kshetrajna or one who dwells in It (one who knows it)?
··(Answer): We will explain. Being the Vlshaya or object and Vishayl or
subject. respectively. Kshetra and Kshetrajna are of different or distinct
essential natures: this association between them i~ of the nature of
misconceiving one in the other: further this (association) is the result of
not being able to cognize their respective distinct. innate natures of
being. after separating Kshetra and Kshetrajna. This (misconceived
association) too has taken place just as when a rope. a sea-shell etc.
have not been properly scrutinized and known (perceived). the
association with the (false appearances 00 projected snake. silver etc. is
misconceived. Such an association (union) of the nature of Adhyaasa or
misconception between Kshetra and Kshetrajna is necessarily and
indubitably of the characteristics of Mithyaajnaana or faIse knowledge
or misconception. "One who - (1) clearly cognizes the differences or
distinctions in their respective essential natures of Kshetra and
KshetraJna. in accordance with the Shaastralc teachings: (ii) separates
the Kshetra. the innate nature of which was described previously. from
the Kshetrajna. whose essential nature of Being has already been
explained. just as one separates the stalk from a blade of tender grass
and then with the help of the (Shaastralc) teaching that - ·It is neither
Sat (real) nor Asat (unreal)' - Intuits or cognizes It (the latter) to be
Brahman or the Ulltimate. Absolute Reality to be known (Jneya
Brahman) which is devoid of any distinct adjunct whatsoever on the
strength of Its essential nature of Pure Being-Consciousness alone;
(iii) further. gets established in. or fully convinced by. the Intuitive
experience of the type that - ille Kshetra - though it is really Asat
just like an elephant created by Maayaa or magiC. an object seen in a
dream. a celestial city (Gandharva Nagara appearing in the stellar
region) etc. - appears as if it is real' - to such a person. because

31
 Intuitive Approach of Shankara's Vedanta

to what is taught now as Samyallnaana or correct knowledge of the

Ultimate Reality of Brahman or Atman this Mtthyaajnaana is (totally)
opposed. the latter Will vanish (or will be falsified)."
This Geeta Bhaashya excerpt is like a replica of the Adhyaasa
Bhaashya indeed. The salient features of the Geeta Bhaashya portion
mentioned above are: (I) Adhyaasa means Mlthyaajnaana (miscon-
ception) - this truth has been repeatedly stressed: (2) It Is also
underscored that this Mlthyaajnaana is caused by (or is the outcome of)
a lack of ~iscrimination (Vlvekaabhaava) between the V'shaya or the
object (here the insentient Anaatman) and the Vishayl or the subject
(here the eternally conscious Principle of Atman or Self): (3) It is also
taught that Brahman - which is the Ultimate Reality and the essential
nature (in the ultimate analysis) of Being (Pramaartha Tattwa) of the
Kshetrajna who is (apparently) the Jeeva or transmigratory soul - Is
the Absolute. Transcendental Truth or Reality (Paramaartha Satya)
devoid of any kind of (adjunct 00 characteristic whatsoever
(Nlrvlshesha): (4) Kshetra means the conglomeration of the gross and
subtle bodies (Sthoola Sookshma Shareera Samudaaya). It is also
pointed out that this Kshetra is - just like the 'Mayaahast,' or elephant
projected by magic. 'Swapnadr'shta Vastu' or an object seen in a dream,
'Gandharvanagara' or a celestial city seen in the stellar region etc. - a
mere appearance of an 'Anrlta Padaartha' or false object of perception:
(5) finally. it is affirmed that by virtue of the Intuitive Knowledge of the
essential nature of Being of Atman (the Ultimate Reality) gained from
discrimination (Vlvechana or V.veka) the Mlthyaajnaana which is truly
of the nature of Adhyaasa gets sublated. falsified. This alone Is the
quintessence ofAdhyaasa Bhaashya.
Unfortunately. such a clear teaching written In no uncertain terms
and giving no room whatsoever for any ambiguity or alternative
interpretation had been totally discarded and. on the contrary, it was
mischievously distorted in the manner: - 'Adhyaasa' means that
superimposed substantive (materialistic) object (Adhyaasa Padaartha):
'MithyaaJnaana' means tAvidyaashaktl' or a potential power of
nescience which is 'Anlrvachaneeya' or indefinable: 'Nlmltta' means
material cause (Upaadaana Kaarana). This Vyaakhyaana Prasthaana
or post-Shankara sub-commentary being totally different and
contradictory to Shri Shankara's original Adhyaasa Bhaashya written
as a highly purposeful methodological introduction is crystal clear now.
To drive home the fact that those people who have commented upon
the original Bhaashya sentence of ·Paratra Poorvadrlshtaavabhaasaha'
in the manner - .tAdhyaasa itself. meaning, another 'Anlrvachaneeya
Padaartha' or indefinable substance or entity. which appears like a
particular entity' - have. in truth. distorted the original Bhaashya
sentence and have projected their own interpretation. Another sentence

32
 The Essential Nature of Adhyaasa

which follows a little later In the Sootra Bhaashya itself is a clinching

pointer. To Wit. "AdhyaasoQ Naama 'Atasm'nstadbuddhfhr Ityavoa-
chaama" - meaning. "Adhyaasa means a (deep-seated) concept of the
type - "This is it" - in something which it is actually not
(Atasmlnstadbuddhlhl) - thus we have enunciated.·· In this manner the
Bhaashyakaara (Shrl Shankara) has himself deliberated upon the
sentence - ··Paratra Poorvadrlshtaavabhaasaha" - and clarified its
meaning (purport). Further. to clinch the issue he has. in his conclu-
sive sentence. written: ·'Mlthyaapratyayaroopaha .. or of the nature of
false percept,

40. Q: Whlle describing Atman. why is it that three distinctive

features like - 'Asmatpratyayagoachare' (an object for the concept
or notion of '1'). 'Vishayini' (subjective), 'Chidaatmake' (the very
essence in esse 9r Pure Consciousness) - have been mentioned?

A: The essential nature of Being of Atman is 'Chldaatmaka', meaning

'Shuddha Chlnmaatra' (of the very essence of Pure Consciousness or
Intuitive experience of the SeIO, But that very Atman (Absolute, non-
dual) in the ·Vyavahaaraavastha , or the mundane, empirical state
(of diversity or duality) is reckoned as both 'As matpratyayagoachara ,
and 'VlshaylnC: to wit. from the standpoint of Anaatman. which is both
'Yushmatpratyayagoachara' (the object for the concept or notion of
·You· - which can never be equated with or identified as 'I' as explained
before) and 'Vtshaya' (an object always for its subject) - and which has
to be postulated exclusively for the purposes of teaching or
understanding - we have to discern it tentatively, Hence. all the three
distinct epithets are necessary,
For this reason alone, Shri Shankara has himself raised an objection
of the type that - "The fact that there has been Adhyaasa conceived in
Atman appears to be quite contrary to, or distinct from, the familiar.
popular Adhyaasa (accepted on all hands)r· - and has provided a
consolation in the following manner:
Bhaashya excerpt by way of an objection: uKatham Punaha Pratya-
gaatmanl Avlshaye Adhyaasoa V'shayataddharmaanaam? Sarvoa HI
Puroa(s)vastltlla Vishaye Vishayaantaramadhyasyantl Yushmatpra-
tyayaapetasya ella Pratyagaalrnanoa(s)vlshayatwam Braveeshl."
This objection has been raised in order to elucidate and elaborate
upon the spiritual t~aching that - "Atman exists as an object for the
notion or concept of °r." The purport behind the element of doubt
implicit in this objection is: "It is seen that people in general
misc9nceive one thing in another thing. For example. a rope which is.
lying in front of anybody is wrongly taken or reckoned to be a snake. but
It is not true that anyone reckons one particular entity. Which is

33
 Intuitive Approach of Shankara's Vedanta

Paroaksha or beyond the range of sight or Invisible and which is not at

all an object for any instrument of cognition whatsoever as somethIng
other than that entity. is it not?
For this the consolation is: "Uchyate: Na Taavadayamekaa(s)ntenaa-
vlshayaha: Asmatpratyaya Vishayatwaat. Aparoakshatwaatcha Pratya-
gaatmapraslddhehe: Na Chaayamastt Nt yamaha Puroa(s)vasthtta Eva
Vtshaye Vishayaantaramadhyasitavyamttt: Apratyakshept Hyaakaashe
Baalaastalamallnataadyadhyasyantt: Evamavtruddhaha Pratyagaat-
manya;;yanaatmaadhyaasaha. ,.

The purport of this consolatory Bhaashya is:

(a) Because of the reason that ALman. like Anaatman. is not an object
for the concepts of 'You', ·this'. we have called him 'V'shayt" or
subject. cognizer and not because of the reason that he can never
be reckoned as an object at all. for there is no rule of law like that;
to explain. he is an object for the notion or concept of 'I". Hence it
amounts to misconceiving one thing in another thing indeed.
(b) If it is your contention or stipulation that the phrase - 'in an
object' - must be interpreted only to mean - 'in an object which
is perceptible'. then there is no universal rule of law at all to the
effect that always in the case of a perceptible object or thing alone
misconception should occur: for example. Aakaasha or the sky
(empty space) is not perceptible (Apratyaksha); even so. it appears
to everyone as if it is above our heads and in its lower regions it is of
a blue colur.
(c) One more subtle point: Although Atman Is not directly
(or perceptibly) an object of cognition. He is familiar to every one
(i.e. universally) as the notion or concept of ·r. No one (at any time.
or in any clinle) has reckoned ALman as 'Paroaksha' or invisible.
non-cognizable. say in the manner - 'My essential nature of Being
or Existence (Swaroopa) is not known to me; I do not know whether
I exist or I do not exist.' Therefore. because of the reason that
Atman (Pure Consciousness) is Aparoaksha or directly Intuited but
not a Paroaksha or perceptible object. there is no surprise, or
anything to be seriously doubted, when we have actually
misconceived the familiar Anaatman in the familiar Atman!

41. Q: Is it acceptable to the Bhaashyakaara that _ .. Atman Is

an object for the 'Ahampratyaya' or concept or notion of 'I' .. or
not? Why has he given one particular answer having accepted In
this manner that - "He is an object' and yet another answer
without accepting that - "He Is not an object" - and thus has
confused everyone giving two (mutually contradictory) answers?

34
 The Essential Nature of Adhyaasa

A: He has accepted tn the empirical transactions that - "Atman is an

object for the notion of 'I' ., - just like the Bhaattas (Poorva
Meemaamsakas - predominantly ritualists). But his supreme. final
spiritual teaching (Parama Siddhaanta) is: "The Pure Consciousness as
the Witnessing Principle. which is the essential nature of Being of
Alman (Saakshl Chaltanya). is always a non-percept or non-concept -
never an object for cognition through any means or medium:' For this
conclusion there is full support to be found in Sootra Bhaashya and
Geeta Bhaashya, For example. in the Sootra Bhaashya:
U) "Putrabhaaryaadlshu Vlkaleshu Sakaleshu Vaa Ahameva Vikalaha
Sakaloa Vaa ltl Baahyadharmaan Aatmanyadhyasyatl. Tathaa
Dehadharmaan ·Sthooloa(s)ham·. 'Kr'shoa(s)ham 'Gauroa(s)ham ".
t I

'T'shthaamr. IGatchaamr. 'Langhayaamf Cha - Itt: Tathaa

Indrlyadharmaan 'A1ookaha II 'Kaanaha I, 'Kleebaha II 'Badhfraha I,
'Andhoa(sJham' - IU: Tathaantahkaranadharmaan Kaamasankal-
pavtchtkttsaadhyavasaayaadeen, ,.
In this above Bhaashya excerpt it has been pointed out that
people in general nlisconceive in (superimpose upon) Atman, who is
the 'Mampratyayav'shaya' (the object for the notion of 'r) the
distinct characteristics (Dharmas) of: (a) Wife and children: (b) of
the body, the senses and the psyche. It is very clear that here in
this context it beconles expedient and essential for us to add up the
'Dehaadl Aatmabhaava' or the innate identification (of everyone
of us) with our body. senses and mind to complete the process
of summation.
(ll) hEvam Ahampratyaylnam Asheshaswaprachaarasaakshlnt Pratya-
gaatmanyadhyasya Tam Cha Pratyagaatmaanam Sarvasaa-
kshlnam Tadvlparyayenaantahkaranaadishwadhyasyatt."
In this Bhaashya sentence it is affirmed that. on the one hand,
every one misconceives in or superimposes upon the 'Kootastha-
nltyachaltanyaswaroopa Atman' or Self, who is absolutely immut-
able and eternally of the very essence of Pure Consciousness and
'Avlshaya Saakshlroopaatman' or Self who is the unobjectifiable
Witnessing Principle in all of us. the Atman or the self (note the
small letter 'S'I lower case, used for the not-self or the ego), who is
both 'Aashraya' or base or substrate and the 'VIshaya' or object fQr
the Ahampratyaya or the notion of 'I'; and. on the other hand. the
'Saakshf or the Witnessing Principle is superimposed upon
(misconceived in) the 'Antahkaranaadl' or the adjuncts of the
mind. the senses and the body.
(tU) ·Tenalva HI Ahamkartaa. Ahampratyayavlshayena Pratyaylnaa
Saroaaha Krlyaa Nlrvartyante: Tatphalam Cha Sa EvaashnaaU"-
(Sootra Bhaashya 1- 1-4).

35
 Intuitive Approach of Shankora's Ve~anta

In this (Bhaashya sentence it has been further affirmed that

Atman who is the substrate as well as object for the notion of '1' .is
himself the 'Kartru' or the agent of action as well as the 'Bhoaktru'
or the enjoyer. Therefore. it is tantamount to saying that
Shri Shankaraachaarya's genuine teaching is that - "In our
empirical workaday transactions (Vyavahaara) Atman is
'Ahampratyayavtshaya' or the object for the 'J' notion. while from
the standpoint of 'Paramaartha Saakshlroopa' or the Absolute
Transcendental Reality of the Witnessing Pure Consciousness He
is never an object,
In addition to this. we will adduce here two more examples selected
from the Geeta. Bhaashya:
(a) .,. 'Hantaa(s)ham', 'Hatoa(s)smyaham- - Itf Dehahct11l1nena Aatma-
anam Ahampratyayam You VYaaneetaha, Tou Aatmatattwaa-
nabhYnou -ltyarthaha" - (Geeta Bhaashya 2-19).
Herein it has been taught that - '7hose who reckon that when
the body is killed or destroyed, Atman to be the 'Ahampratyaya-
vtshaya' or the object for the ... notion and misconceive in the
manner - 'I am the killer or the killed' - such people do not know
the Ultimate Reality (Tattwa)," In this context. the purport of
Bhagawaan Shri Krishna's teaching is clearly that - '''Atman's
Saakshtswaroopa Or the essential nature of Being as the
Witnessing Pure Consciousness is never an object of any mental
concept or notion.
(b) "Evam Yathoakthatht Panchabhtrhetubhtrnlrvartye Satl Karman' ..
, .. Tatra Eteshu Aatmaananyatwena Avldyayaa Parlkalpttalhl Krlya-
maanasya Karmanaha Ahameva Kartaa Itt Kartaaramaatmaanam
Kevalam Shuddham Tu Yaha Pashyatyavldwaan; Kasmaat? Veda-
antaachaaryoapadesha Nyaayathl Akrltabuddhltwaat Asamskrtta-
buddhttwaat. .. Na sa Pasyatyaatmanastatwam: KarmaTWa Vaa
ltyarthaha" - (Geeta Bhaashya 18-16).

In this Geeta Bhaashya excerpt it is taught that - "One who

reckons Atman. who is associated with the adjuncts of the body.
the senses and the mind, as the 'Kartru' or an agent of action is an
·AJna' or ignorant one.·'

In any case, thus it has to be concluded that the Siddhaanta

acceptable to Shri Shankara is: "Shuddhaatma or the Pure. Absolute
Self (Pure Consciousness) is Akartru or not an agent of action. while the
Atman who is the Ahampratyayavtshaya or the object for the '.. notion is
the Kartru or the agent of action.·' It is also further established that: "In
Atman both Ahampratyayavlshayatwa and Kartrutwa-Bhoaktrutwa are
reckoned by virtue of Adhyaasa alone. It

36
 DiviSion info Vidyao ~nd Avldyoa and"Avldyaakrifa

v. DIVISION INTO VIDYAA AND AVIDYAA

AND AVIDYAAKRITA

42. Q: How Is the deUberatlon on Adhyaasa suitable for the

determination of the Vedanta Siddhaanta or Upanishadic
8p~tualteachtng?

A: -Vedanta' means 'Upanishads', which have the' prime purport of

propounding the tAatmatkatwa Vldyaa' or the Intuitive Knowledge of the
non-dualism of the Self. Aatmalkatwa Vldyaa means the determination
(conviction) that Atman alone is the Absolute. Ulltimate Reality
(Paramaartha Satya). If it is reckoned that' apart from Atman there 'really'
exists Anaat,nan (not-seIO too, then such a determination cannot be
arrived at. Therefore, since the whole of Anaatman is actually
misconceived, it becomes quite a necessity to show or demonstrate that
it is 'Anrlta' or false (unreal). Although Anaatman is tlius Anrlta or a false
appearance alone to those (ignorant) people who have not Intuited or
cognized the Ultinlate Reality, that very Anaatman appears as ifit is real
as well as the distinct characteristics (Dharmas) of the Reality or Entity
of the Self (Aatma Vastu) exist in It. Hence. once again it becomes quite a
necessity to denlonstrate that - "All that (which appears as if it is all
real) is the result of misconception or wrong knowledge (Mlthyaajnaana)
.0. For that reason alone, the Bhaashyakaara has written:.
··Tametamevamlaxanamadhyaasam Pandltaa Avldyetl Manyante:
Tadvlvekena Cha Vastuswaroopaavadhaaranarn Vldyaamaahuhu:
Tatralvam Sall Yattd Yadadhyaasaha Tatkrltena Doashena Gunena Vaa
Anumaatrenaapl Sa Na Sambadhyate ••'
The purport of this Bhaashya sentence is: 'Pandltas· meaning
,eAatmaJnaanfs' or Realized souls call this 'Adhyaasa' with such a
eLaxana· or distinctive characteristic - to Wit, on the 'one hand,
superimposing Anaatman on Alman and vice versa, and, on the other
hand, superimposing the distinctive characteristics or qualities of
Atman on Anaatman and vice versa. by virtue of 'Bhraantl' or delusion "-'
'Avldyaa' or ignorance, nescience. Quite different from this Adhyaas'a
to determine their respectiv~ essential natures In esse by means of
Intuitive discrimination based on separating Atman and Anaatman in
the manner - ·'Such and such as this is the essence of Being of the
·Aatma Vastu' and It is ·Satyam' or absolutely real Indeed: such and
such as this is the essential nature of Anaatman: though this appears
as If it is really eXisting. it is not 'Satyam' but 'Anrltam· or false
(appearance) Indeed. Between that thing or phenomenon which is
superimposed (Adhyasta) and that Entity on which the former is
superimposed (Aashraya) - the former Is not different from the latte...·

37
 Intuitive Approach of Shankara's Vedanta

- is termed 'Vidyaa' (by those Pand.lts or Aatmajnaants). Thus Atman

alone is the 'Paramaartha Satya': all else is 'Anrlta' or false. and If we
discern Intuitively on the strength of this above mentioned definite and
distinct viewpoint then it flashes to our intellect the truth that - "By
virtue of thus superimposing Anaatman on Atman. no defect or blemish
whatsoever occurs in or taints the latter: neither by superimposing
upon Anaatman the essentially real nature of Pure Being-
Consciousness of Atman and thereby merely misconceiving one as the
,other does All(1atman acquire any real qualities or characteristics
'belonging to Atman. For, Atman alone is the Absolute Transcendental
Reality or Paramaartha Satyam and. at the same time. all else (
Anaatman as opposed to and other than Atman) has been determined.
with total. unwavering and unshakable conviction. as not to exist at all
in the form it appears.
Here in this. context. the Bhaashyakaara has reiterated In a crystal
clear manner the distinctive Laxanas of Vldyaa as against Avldyaa as:
'Vldyaa' means the (Intuitive) Knowledge that Atman alone Is the
Paramaartha Satyam; whereas 'Avldyaa' means mutual super-
imposition of identities between (Paraspara Taadaatmya Adhyaasa) as
well as mutual misconception of their respective qualities or
characteristics (Paraspara Dharma Adhyaasa), Therefore, those who
decide the essential natures of 'Vldyaa' and 'Avldyaa' quite differently
and contrarily to this teaching cannot at all be reckoned to be genlne
followers of Shri Shankara's Siddhaanta.

43. 9:Can you dub even those who detennlne the Tattwa on
the strength of empirical valid means (Loukika Pramaanas) or on
the strength of Shaastras (ShaastraadhaarCl) as Ignorant people
(Avidyaavantas)?

A: This objection has arisen because of an absence of the deliberation

or discrimination of the difference between the Paramaartha DrlshU
(the Absolute Reality's holistic Viewpoint) and the Vyavahaara DrlshU
(the empirical parochial viewpoint of the Pramaatru or ego). The plenary
Intuitive Knowledge (as the viewpoint of the Pure Consciousness as the
Witness) of the type - "In the ultimate analysis the really real Aatma
Tattwa is non-dual. unitary alone" - is itself the absolutely real
·Vldyaa'. When observing from the viewpoint of that Vldyaa. neither
any Pramaana Vyavahaara whatsoever nor any Shaastralc Vyavahaara
,whatsoever exists or subsists at all! But exclusively within the realm or
purview of the Vyavahaara DrlshU which is truly a misconceived
viewpoint bringing in its wake an apparent projection of duality. all
Pramaanas and Shaastras are carrying out their respective functions.
indeed. In order to bring home this truth the ShruU (Upanishad)
is stating:

38
 Division Into Vldyaa and Avldyaa and Avidyaakrita

··Yatra HI DvaltamlvQ Bhavatt Tadttara ltaram Pashyatf Tadttara

ltaram JtghraU Tadltara ltaram Rasayate Tadttara ltaram Shrunoatt
Tadltara Itaram Manute Tadltara ltaram Sprushatl Tadltara ltaram
Vljaanaatl: Yatra Twasya Sarvam Aatmalvaabhoot Tatkena Kam
Pashyetatkena Kam Jighretatkena Kam Rasayetatkena Kamabhl-
vadetatkena Kam Shrunuyaattatkena Kam Manveeta Tatkena Kam
Sprushettatkena Kam V(Jaaneeyaat," - (Brthada.aranyaka 4-5-15).

The literal meaning of this Upantshadlc sentence is: "Where there is

duality appearing as If it exists. there one sees another thing. there one
smells another thing. there one tastes another thing. there one speaks
about another thing. there one listens to another thing. there one
thinks about another thing, there one touches another thing. there one
cognizes another thing: but. to one when everything exists as Atman
(Pure Consciousness) alone. there with what can he see what? There
with what can he smell what? TIlere With what can he taste what?
There wi~h what can he speak about what? There With what can he
listen to \vhat? There with what can he think about what? There with
what can he touch what? There with what can he cognize what?"
This Upantshadlc sentence has been repeatedly utilized as an
illustration in different circumstances and contexts by Shri Shankara
In order to drive home the teaching that - "Vyavahaara or empirical
transactions In general do not exist In esse in the Absolute.
nletaphysical sense,"
Thus although in their workaday world people, in general, reckon
within the enlpirical realm in the Inanner - "Because Pramaanas and
Shaastras are giving rise to or teaching the (scientific or technical)
Knowledge of their respective objects or topics as they are - that
Knowledge Is Vtdyaa, and further whatever wrong knowledge or
misconception that is falsified (Baculhlta) by such Vldyaa is Avldyaa -
is vaUd and proper alone" - there is no hindrance or objection to accept
or say that - "From the Paramaartha Drlshtl of the Witnessing
Consciousness all this is 'Avldyaakrlta Vyavahaara.' or empirical,
mundane transactions projected by nescience alone:" For this reason
alone. Shrl Shankara in this introductory Bhaashya has written as
follows: "Tametamavldyaakhyam Aatmaanaatmanoarltaretaraadhya:'
asam Puraskrltya Sarve Pramaana.prameyavyavahaaraa Louklkaa Vat-
dlkaascha Pravrtttaaha: Sarvaan' Cha Shaastraani Vldhlpratlshedha-
moakshaparaanl" - Meaning. "All the Loukika or empirical. secular and
Valdlka (religious) or spiritual transactions pertaining to and involving
Valid means of cognition and the object of cognition (Sarve Pramaana-
prameya Vyavahaara) proceed only in the face of (or on the funda-
mental basis 00 this Anyoanya Adhyaasa or mutual superimposition
between Atman and Anaatman going by the name of 'Avtdyaa':

39
 Intuitive Approach of Shankora's Vedanta

similarly. all the Shaastras which expound or enunciate injuctions

(Vldhts) and prohibitions (Ntshedha) as well as Liberation (MoakshaJ as
their prime purport. in the ultimate analysis. also proceed on the very
basis of this ,Avidyaa.··
The phrase - 'proceed keeping in front or in the face of this AVldyaa'
- means: 'Proceed With the prime purport of engendering Pramaana
Jnaana or consummate. mature Knowledge on the basis ofvaJid means
of cognition after remoVing Ajnaana or non-comprehension or
ignorance (in the minds of those who have not been able to Intuit or
cognize the Ultimate Reality of Atman). which lurks in the realnl of all
transactions of the workaday world.' Whether they are the valid means
of cognition (Pramaanas) or the various scientific .. authoritative
treatises (Shaastras) - because of the reason that they proceed with
the ultimate purport of teaching or expounding whatever Tattwajnaana
(knowledge of an entity) their respective student or follower desires. it is
to be understood that they will certainly (deliver the goods. so to speak.
and) help attain the ilnmaculate knowledge of their study (and following
their gUidance sincerely) the students will be feeling in the manner -
"We are Jljnaasus or people desirous of knowing or pursuing this
profound Reality" and ':We must at all costs cognize this Reality of
Atman. Brahman." But in the case of those scholars and logicians
referred to in the question. though they are all ·Jtjnaasus'. because they
have· not been able to Intuit the Ultimate Reality of the Pure Being-
Consciousness of Atman. in the final analysis they are to be reck~"-ed 88
·Avldyaavantas· alone.

44. Q: If you feel Uke It you may call stone. sand and such other
Insentient materials - 'Ajna' (insensate. insentient) without
sensibility or physical sensation because they are totally devoid of,
the faculty of cognition: although the low. irrational animals like an
ox or an ass etc. possess a kind of natural knowledge of the fonn of
instinct. but because they invariably do not possess the faculty of
discrimination in the manner - 'This is such and such a thing' -""
in that sense they too may be called 'Ajna' (devoid of the discri-
minative knowledge of the entities). But under any circumstances.
can you reasonably call human beings who are capable (and
invariably are endowed with the faculty) of discriminating and
deliberating upon events and facts of the past. present and future
periods of time and cognize their reality 'Ajna' (totally Ignorant.
stupid people)? If they were so ignorant, could it have been possible
for them to select properly the respective and relevant vaUd means
of cognition like Pratyaksha (perception). Anumaana (Inference)
etc. needed in various sets of circumstances and situations to
enable them to cognize the reality of the 'entity' In question?
 Division fnt'o Vldyaa and Avidyaa and Av/dyaakrita

A: ""Is long-wj'nded objection has beeh anticipated, taken up for

consideration and answered by Shrl Shankara in his introduction in
the folloWing manner:
··ObJectlon: Katham Punaravldyaavadvlshayaanl Pratyakshaadeenl
Pramaanaanl Shaastraanl Cha?"
Meaning: "How is it that empirical valid means of cognitio,n like
Pratyaksha, Anumaana etc. and Shaastras proceed and are meant only
for the ignorant ones?"
"Ans\ver: Uchyate: Dehendrlyaadlshu Ahamamaabhtmaanarahttasya
Pramaatrutwaanupapattou Pramaanapravrittyanupapattehe: Na Hi
Indrtyaanyanupaadaaya Pratyakshaadt Vyavahaaraha Sambhavatt: Nq.
eha Adhishthaanamantarena Indriyaanaam Vyavahaaraha Sambha~
vatf: Na Cha Anadhyastaatmabhaavena Dehena l<aschidtJyaaprlyate~
Na Chaitasmin Sarvasmlnnasati Asangasyaatmanaha Pramaatrutwa~
mupapadyate: Na Cha Pramaatrutwamantarena Pramaanapravrlttlrasti:
Tasmaat. Avldyaavadvishayaanyeva Pratyakshaadeeni Pramaanaa,nl,
Shaasiraani Chao "
In this above Bhaashya excerpt the fact that - "All the secular valid
nleans of knowledge like perception. inference etc. function for the sake
of ignorant ones only" - has been explained. The phrase -
'·Pratyakshaadr· - means the empirical Pramaanas like Pratyaksha
(perception), Anumaana (inference), Upamaana (illustration). Shabda
(scriptural statenlent - also called 'Aapta Vaakya' or well-wisher's
statements). Arthaapattl (presunlption, inference from circumstances)
and Anupalabdhl (non-perception since the phenomenon can never be
found anywhere). Although it is true that there is a discrepancy in the
number of accepted valid means of knowledge or cognition (Pramaanas)
among the various' disputants or logicians. for all these Pramaanas
perception (Pratyaksha) alone is the fountainhead.
Now. all these Pramaanas are not by themselves, without the help or
presence of the Pramaatru (one who \vishes or undertakes to cognize. or
in other words. the cognizer), capable of signifying their respective
objects. One who claims himself to be called a 'Pramaatru' has per force
to have total Identification (Aatmatwa) with his 'body In the manner -
ee( am the body" - and aninlate the belief that the external senses and
the internal mind belong to him. thinking in the manner - "These
senses and mind which are the valid instruments of cognition are mine
and with their help as media I am able to cognize the external objects."
But. both the external body. the senses and the internal mind as valid
means or instruments of cognition are - as we have previously pointed
out - ·V'shayas· or objects for cognition alone and not the Atman. who
is the 'V'shay'- or subjective cognizer. Even so. without misconceiving
(AdhyaasaJ the body as '1' and the senses and the mind as 'mine" the
Absolute Atman (of the essential nature of Pure Being-Consciousness)

41
 Intuitive Approach of Shankara' s Vedanta

can never be called ·Pramaatru·. Because of the reason that one who Is
the Pramaatru alone has invariably to utilize the Pramaanas like
Pratyaksha. Anumaana. Shabda etc.. on the one hand. and the
Shaastras. on the other. and then only he can possibly acquire any
knowledge of any particular Prameya (object or phenomenon). only to
that 'Avtdyaavanta' (ignorant one) who has misconceived himself to be
the Pramaatru - it has to be admitted on all hands - both the
empirical Pramaanas and the authoritative Shaastras are indubitably of
any utility or benefit. This then is the complete clarification of the
above-quoted long Bhaashya excerpt.
Whether it is the body or whether they are the external senses and
the internal instrunlent of our mind - to say that they are related to
Atman. except for the one singular misconception or wrong reckoning to
that effect (to wit. they are innately related or associated with the
Absolute non-dual Entity of Atman). there is no other supporting
evidence whatsoever. This truth the Bhaashyakaara has b~en
reiterating time and again in his Sootra Bhaashya.
As regards the objection - "If you so feel you may call animals like an
ox. a donkey ·AJna·. but are not human beings capable of discrimina-
tion?" - Shri Shankara provides a solution like:
"Pashwaadtbhtshwaavtsheshaat: Yathaa HI Pashwaadayaha Shab-
daadtbhihl Shroatraadeenaam Sambandhe Satl Shabdaadlvynaane
Pratikoole Jaate Tatoa Ntvartante Anukoole Cha Pravartante - Yath.:..\A.
Dandoadyatakaram Purusham Abhtmukhamupalabhya Maam Hantu-
mayamtchhateetl Palaayttumaarabhante. Harita Trunapoornflpaanlmu-
palabhya Tam Pratyabhfmukheebhavantf. Evam Purushaa Api
Vyutpannachtttaaha Krooradrlshteenaakroashataha Khadgaadyata-
karam Balavat Upalabhya Tatoa Nlvartante. Tadvlpareetaan PraU
Pravartante: Atha Samaanaha Pashwaadhtbhlhl Purushaanaam
Pramaanaprameyavyavahaaraha: Tatsaamaanyadarshanaat. Vyutpat-
tlmataamapt Purushaanaam Pratyakshaadlvyavahaarastatkaalaha
Samaana Itt Nishcheeyate . ..
Once again. the purport of this long Bhaashya portion is: Human
beings. just like animals. utilize 'Pramaanajnaana' or knowledge gained
through the valid means with regard to external objects either to
acquire them if desirable or to discard them if undesirable and shy away
from them. It is true that human beings are more discriminative than
animals. creatures etc. But in their workaday transactions. whether it
is in regard to rushing forward towards desirable objects or whether in
regard to receding away from things. when it is known that they are
bad. dangerous or harmful. it cannot be affirmed that human beings
always (invariably} utilize their discrimination and behave accordingly.
For. merely on the ground of their feeling to acquire them the external
objects always do not continue to be good or beneficial at

42
 Division Into Vldyaa and Avldvaa and Avldyaakrita

all. Neither do the objects which were undesirable always continue to be

bad or disadvantageous. If it were so. human beings should never have
been deluded. It is not the real state of affairs at all. They too. just like
the animals. creatures etc .. thinking something at a far-off distance as
water. go near it for the sake of driking it. But when they approach
nearer that object. it is found to be merely mirage water and actually it
Is realized to be desert land alone. Really speaking. quite often the
Illedlcines and other things which people at first sight dislike and
discard thinking that they are not good or beneficial are actually
advantageous and conducive to their progress and good health.
Therefore. it has to be acknowledged on the basis of rationality that
analogous to aninlals all the enlpiricaJ transactions like Pratyaksha.
Anumaana etc. are being carried out. prompted by (Purassara. which
literally means 'moving in front. harbinger or forerunner) AVlveka or a
lack of discrimination. on the one hand. and by virtue of a natural
instinct. on the other. indeed. For that reason alone. saying that - ...
had believed it to be so. but it was not true" - people in general beconle
wise after the event. so to speak. only when the result of an endeavour
becomes undesirable or disadvantageous. but in the process they
belatedly display their ability or faculty of discrimination. No wonder
there exists a wise axiomatic saying that - "Swaswaanush-
thaanasamaye Munayoa(s)pl Na Pandttaaha" - meaning. "Even Munls
or sages. who keep on teaching or giving discourses to their followers.
when it comes to the question of their own work or endeavour. are not
knowing. more often than not. the truth about it:-

45. Q: SO far as the Loukika Vyauahaaras are concerned we

may take it for granted that people in general are deluded; but as
prescribed in the Shaastras in the manner - "This should be done
or perfonned; this should not be done or perfonned' - without
such discriminative knowledge as stipulated who can carry on any
Vaidika Vyauahaara at all? In this regard, the discriminative
faculty whfch human beings possess can never be found in the
animals. creatures etc., is it not?

A: To this Shri Shankara has given the following answer:

"Shaastreeye Tu Vyavahaare Yadyapl Buddhlpoorvakaaree Naavl-
dltwaa Aalmanaha Paraloakasambandham Adhlkrtyate. TatJlaapl Na
Vedaantavedyam Ashanaayaadyateetam Apetabrahmakshatraadlbhe-
dam. Asamsaaryaatmatattwam Adhlkaare(s)pekshyate. Anupayoagaat
Adhlkaaravlroadhaatchha: Praakcha Tathaabhootaatmavljnaanaat Pra-
vartamaanam Shaastram Avldyaavadvlshayatwam Naatlvartate ...
The real purport impliCit in this Bhaashya portion is: It is true that a l

qualified person who observes or performs the Shaastreeya Karmas

43
 tnh.Jltlve Approach of Shankara's Vedanta

or rites and rituals stipulated in the scriptures possesses' the knowledge

that - "The Alman or self (Jeeva) who transmigrates to other Loakas or
worlds (as mentioned in the texts of Karma Kaanda as well as the
Upaasana Kaanda of the Vedas) and enjoys either happiness or misery.
is different and separate from the body. the senses etc." - but the
Intuitive Knowledge of the Absolute Reality of Pure Being-
Consciousness of Atman (Paramaarthaatma Jnaana). which Is taught in
the Vedantas (Upanishads). he does not have in the least.
(n It is taught in the Upanishads that Alman does not have the pairs
of drawbacks or blemishes like hunger and thirst. grief and
attachment. old age and death etc. (Brlhadaaranyaka 3-5-1).
--Such an Atman anl I" - this sort of an Intuitive Knowledge is not
attained by one who endeavours to perform Karmas so as to attain
·Paraloakaslddhr or other-wordly enjoyments.
(U) Further. the Upanishads teach that - ··Apart from Atman there
does not at all exist. in the Absolute (Intuitive) sense. the Jaatis or
castes like Braahmana. Kshatrlya. Valshya. Shoodra., ,n9r the
various Loakas or other worlds (both superior and inferior to this
our present empirical waking world). nor the Devatas ·or deities
who are to be worshipped and whose blessings are to be invoked by
means of the Vedic Karmas. nor the various Pashus or sacrificial
animals and such other victims of sacrificial oblations which ar~
stipulated to be used in several Yajnas and Yaagas mentioned in
the ritualistic portions of the Vedas:" - (Brlhadaaranyaka 2-4-61.
Such an Intuitive Knowledge of 'Aatmatattwa' or the Absolute
Reality of the Self is absent in the 'Karmaadhlkaarr or one who is
frt for Karmas alone.
It is little known in religious circles all over our country that not only
there exists any need of this Aatmatattwa Jnaana (mentioneq above)
which is again exclusively 'Vedaantavedya' or to be known or learnt
from the Upanlshadlc lore for an agent of actions (Karmas s tipu lated in
the Karma Kaanda. in particular, or, for that matter. even the whole
gamut of mundane. secular Karmas). But. on the other hand. for those
who have attained this Aatmatattwa Jnaana. none of the triad of Krlya
(action). Kaaraka (means of action) and Phala (fruit of action) exists in
reality. In fact. there is no possibility for the latter class of Jnaanls
to venture into any kind of Karma. since they have attained the
Intuitive Knowledge that all of duality (or diversity) is ·Anrlta· or false
appearance alone.
Thus. in view of all the teachings of the Shaaslra pertaining to the
fruits to be achieved in other worlds by means of ('l'rtalll stipulated
Karmas are meant for those (Avldyaavantas) \\'ho do not have the
Aatmatattwa Jnaana which is also Paramaartha. It is tantamount to
saying that -the - former Paaralouklka KarmruJ also are meant

44
 Divist~n into Vtdyaa and Avldyaa and AvldVaokrita

for Aoldyaauanta. alone. And this conclusion is rational and proper

indeed.

48. Q: All right. let us take an this you have said as granted. but
how at all can It be accepted that even the 'Vedanta Pramaana' or
the authoritative vaUdlty of the Upanishadic lore. which Is
'Moakshapara' or devoted exclusively to Liberation. Is also for
Auidyaauantcis only? If such a text too Is dismissed off saying that
It Is meant only for the Ignorant people, then. In that case, which
other Pramaana, if at all there Is one, meant exclusively for the
sake of 'Vidyaauantas' or the knowing ones exists? Which
Pramaana should the knowing one (Jnaani) follow If he were to
determine as to which Is the 'Kaarya' or that action (ritual) which
Is to be done or performed and which 15 'Akaarya' or that action
which is no\ to be done or perfonn~d?
A: To this we have already given an asn\ver (In so many words). IS it
not true that Shri Shankara has written that - ··In order to help get rid
of this 'Adhyaasa' which is the root cause for all miseries and ills
(Anartha) of transmigratory life and which Is of the nature of
'Mlthyaapratyayaroopa' or false. unreal type of belief or concept alone
all the Upanishads have started expounding" - (Adhyaasa Bhaashya)?
Therefore. only that person who has the wrong conception ot belief of
the type - "Atman is of the fonn of a Kartru or a Bhoaktru. who is none
other than the object for the 'I" notion fAhampratyayagoachara)"' -
aspires in the manner - '-I. want Moaksha (Liberation) fronl this
Bandha (Bondage of the transmigratory existence)" - and only he
thereafter starts deliberating upon the purport of the teachings of the
Shaastras (particularly the portion pertaining to,' the Aatmatattwa
Jnaana). Because this person (called in Vedantlc parlanee 'Mumukshu')
has listened to the Shrutl (Upanlshadlc) sentence like - "A
Brahmajnaanl (Realized Soul) attains Moaksha which is the
ParamapurushaarUla or the final. ultimate goal. summum bonum. of
human existence" - (Talttlreeya 2-1) - and thereupon has launched
himself on the Intuitive deliberation to know or cognize the
Brahmatattwa or Absolute Reality of Brahman or Atman, it is evident
that he (though a Mumukshu. desirous of knowing the Ultimate Reality)
is yet without the Intuitive Knowledge (Experience) of the Aatmatattwa.
and. not only that. he is one who has wrongly known or believed
(misconceived) that Tattwa and hence can be said to be still an
Aoldyaavanta alone.
On the other hand. 'Vldyaavanta~ or the Aatmatattwa Jnaani. who
has already attained the Intuitive Knowledge (Experience. Anubhava)
of Aalmatattwa. since he has attained the consummate plenary
Knowledge to the effect that .. ~ ··8rahmaatma Tattwa alone is

45
 Intuitive Approach of Shankora's Vedanta

the Paramaartha Satya" - for his sake no Shaastra whatsoever Is any

more needed (To wit. in his case the prime and final purport of the
Upanishads has come to fruition and no Shaastra. whatsoever it may
be. holds good as a Pramaana any longer). When Vldyaa is Intuited or
Realized. there does not exist any empirical or mundane transaction or
Vyavahaara. Neither there is any possibility or scope whatsoever for
any kind of a desire to perform any Karma in a ·Vldyaavanta·. Then. In
that event. even the Veda or scripture does not at all subsist as a
Pramaana. In support of this above teaching the following Upanlshadlc
statements are adduced:
(i) "Yatra 1ivasya Sarvamaatmalvaabhoot Tatkena Kam Pashyet.
.. Kena Kam Vljaaneeyaat'· - (Brlhadaaranyaka 4-5-15 - already
mentioined in the answer to Question 43). This is in support of the
teaching that - "When everything has beocnle Atman (Pure
Consciousness) alone there is no Vyavahaara whatsoever."
(ii) "Aatmaanam Chedvljaaneeyaadayamasmeetl Poorushaha: Klml-
echhan Kasya Kaamaaya Shareeramanusamjwaret"
(Brll1adaaranyaka 4-4-12). Meaning: "One who has attained
Aatmajnaana in the manner - '1 am the one who pervades all this'
- what desire whatsoever can he have so as to subject his body to
any (vain) strenuous task·' - This Upanlshadle statement is
sufficient Pramaana for the affirmation that an Aatmajnaanl does
not entertain any desire whatsoever. nor does he have any duty or
responsibility towards anybody.
(iii) "Atra Pltaa Apltaa BhavaU.. . .. Vedaa Avedaaha" - (Brlhadaa-
ranyaka 4-3-22). Meaning: "Herein a father is no-father .... Vedaa
or scripture is Avedaa or no-scripture." - This Upanlshadlc
statement is the Pramaana for saying that - "In Para maar-
thaatman even the scripture is rendered no-scripture.'·

VI. SAARVATRIKA ANUBHAVA

47. Q: What Is the authoritative evidence to determine the
exact import of the two concepts which we have so Car determined.
viz. 'Avidyaa', of the form of 'Adhyaasa' (misconception) and
'Vidyaa', which sublates that Allidyaa ''1 You have propounded that
both Pramaanas and Shaastras are subsumed under the realm of
Vyavahaara (empirical transactions) which is Itself' projected or
prompted by Allidyaa, Is It not? In that case, what supporting proof
is there for 'Aatmaikatwa' or the Absolute unity or non-duality of
Atman which Is to be detennined by Vidyaa?

A: For this we have given a suitable answer at the begtnning of this

treatise itself. Shrt Shankara has affirmed that the 'Vedanta Shaastra' I

46
 Saarvatrika Anubhava

18 itself In toto the Pramaana for *Aatmalkatwa- or non-dualism of

Alman which is the qUintessence of his Siddhaanta. He has further
elaborated and elucidated that With regard to the deliberation upon
Vldyaa and Avldyaa pertaining to the Ultimate Reality of Atman as well
as the determination of their respective natures in essence and by their
distinctive characteristics: "The Saarvatrlka Anubhava or universal
Intuitive experience_ which evolves out of the determination of the
correct interpretation and import of the Upanlshadlc sentences is itself
the convincing and clinching proof,·· This assertion is crystal cleear in
his Bhaashya sentence which says:
"Na DharmaJynaasaayaamiva Shrutyaadaya Eva Pramaanam
Brahmajljnaasaayaam. Kim Tu Shrutyaadayoa(s)nubhavaadayascha
Yathaasambhavamlha Pramaanam: Anubhavaavasaanatwaat. Bhootva-
stuvlshayatwaachha Brahmajnaanasya.·· - (Sootra Bhaashya 1-1-2).
Meaning: "Just as In the case of 'DharmaJljnaasaa' or deliberation on
religious tenets 'Shrutyaadf or the scriptural texts and other works and
accessories In consonance with them are exclusively Pramaanas or
valid means. these latter alone by thenlselves are not Pramaanas in the
case of ·BrahmaJUnaasaa' or deliberation on the Ultimate Reality of
Brahman: to wit. Shrutls or Upanlshadlc lore as well as ·Anubhava· or
Intuitive experience and other accessories tn keeping with it are
invariably Pramaanas. according to the circumstances and contexts (in
which either of them become suitable and valid). For, ·Brahmajnaana'
or the Intuitive Knowledge of the Ultinlate Reality of Brahman
culminates or reaches its fruition in ·Anubhaava· or Intuitive
experience: besides. Brahmajnaana pertains to a 'Bhootavastu· or
an already (eternally) existing or established Aatmavastu or Entity of
the Self.·'

48. Q: What Is the purport of the sentence that - uAnubhaua is

also a Pramaana: Brahmajnaana culminates In Anubhaua alone"?

A: Shri Shankara·s opinion is: 'Ekadesha' or one part of the

'Saarvatrlka Anubhava or universal Intuitive experience is. for the
purposes of deliberation, a Pramaana: ·Aatmalkatwajnaana' or the
Intuitive Knowledge of the Absolutism or non-dualism of the Self
culminates or reaches its fruition in the 'Poorna Anubhava· or plenary.
consummate Intuitive experience. which is ·Saarvatrlka· or universal,
Here in this context. the word 'Pramaana· does not at all connote that
this is also one among the empirtcal valid means of cognition like
Pratyaksha (perception). Anumaana (inference) etc.: (or. all those
Pramaanas are subsumed in the realm of Avldyaa alone, In the present
context. when we use the word ·Pramaanao it connotes a means for
determining the 'Tattwa' or Reality after Intuitive deliberation: and
Poorna Anubhava is that resultant Intuitive experience which evolves

47
 Intuitive Approach of ShCJnkara's Vedanta

.-out- or is' deduced from that deliberation. For example': (I) To cognlie the
fact that the empirical valid means like Pratyaksha. Anumaana etc. are
those which help signify different kinds of objects; and (Ii) to discern
distinctively the three categories of 'Prnmaana· tn the manner - 'This is
a valid means which gives rise to the correct knowledge': 'Apramaana'
or invalid means in the manner - 1'his is totally a void with any valid
means of cognition being absent, with the result there is no knowledge
whatsoever engendered' - and for these above purposes the support
(substrate) is the 'Ekadesha Saarvatrlka Anubhava- alone. After the
Intuitive deliberation is carried out the Poorna AnubhaiJa of the type -
'All that exists is Atman alone' - is itself the final fruition or
cuhnination by way of the resultant fruit. For this reason alone Shri
Shankaraachaarya has written in his Bhaashyas that - "Anubhava
alone is Pr.amaana·· and "Aatmajnaana culminates in AnubhallQ alone.~'

49. Q: In the phrase' - -Anubhaoaadayascha" - (meaning,

Anubhaua and such other phenomena) what exactly Is the meaning
for the word - 'Aadi' - meaning 'etc.'? In addition to Anubhaua
what else Is reqUired in this context?

A: Here taking the 'Ekadesha Anubhavas:t or parts of Intuitive

experiences as the basis .. one has to carry out ratiocination keeping in
focus the 'Anvaya' or agreement and ·Vyatlreka· or disagreement
between two things to be discriminated about. In addition to this kind of
a dialectical exercise in consonance With Intuition. here in this context,
the other various logical deVices in vogue in the em pirical transactions
like:' '(al syllogistic reasoning based on analogous exanlples or
illustrations in keeping with common experience born out of empirical
valid means: (b) logic which examines the validity or otherwise of the
means (Pramaarta Shoadhaka Tarka); (c) Pure critique of reason (Keuala
Tarka) ....... are also needed for' deliberation. There is 'also Intuitive
reasoning (Kevala Tarka) which is needed to determine the validity.
relevance or otherwise of the propositions of rival disputants. Keeping
all these various kinds of dialectical devices in mind. Shri Shankara has
used the word - 6Aadi - or -etc'. After indicating that all these are
necessary for ·BrahmaJlJnaasaa~ or deliberation to know the Ultmate
Reality of Brahman. he has made a pronouncement in the concluding
sentence of the Jljnaasaasootra Bhaashya in the manner:
ooTasmaat. BrahmaJynaasoapanyaasamukhena Vedaantavaakhya ..
meemaamsaa Tadaviroadhltarkoapakaranaa, Nlhshreyasaprayoajanaa
Prastooyate ".
The purport of this sentence Is: Therefore~ on the pretext of saying
that one should carry out BrahmaJljnaasaa, it is indicated that for this
Meemaamsaa or deep reflection begun to discern the purport of the

48
 Saorvotrlko AnubhovQ

Vedaantavaakyas - taking all logical devices not opposed to It as

accessories - Moaksha or Liberation alone is the final benefit.
In the expression - ·AlI logtcal devices not opposed to Meemaamsaa·
....... in the above statement the following are subsumed: (i) Ratiocination
exemplified or enunciated in the ShruUs themselves: (ti) dialectical
devices In consonance with that: (Ui) logic in keeping with empirical
Pramaanas as well as reasoning adopted to determine the validity.
felevance or otherwise of the Pramaanas themselves: (Iv) pure critique
Q( .r.ea$on. This ~ho\lld be thoroughly understood and applied.

50, Q: What Is the basis for the divisions or 'differentiation

between 'Vidyaa' and 'Auidyaa'? On the strength of which
phenomenon do we conclude in the manner - "This is Auidyaa or
nescience"1 Is there no need (or a cause at least for this Auidyaa to
arise in human beings?
A: It amounts to our having given an ansWer already. indeed.- to this
question. AvLdyaa means: (a) Imagining the body and the senses. which
are 'Anrlta' (unreal. false) to be really existing: (b) having identification
With them in the manner - 'I am this' and 'This is mine·. Because of the
reason that this Avldyaa itself being the very foundation for all kinds of
Vyavahaara (mundane transactions) no one - whosoever he or she
may be - can ever possibly ask for any Pramaana (proof. evidence) or
Kaarana (cause). Without desiderating any Yuktl (logical device) or
Pramaana (valid means) whatsoever. all human beings in general have
been believing or reckoning. quite naturally too. as part of their innate
pattern of behaviour (Nalsarglka). in the manner - "1 am this" and
·l"hls is mine". There Is no need of any cause whatsoever for this (either
the belief or Its consequent behaviour). For. this (kind of natural
misconception) is -Anaad" or beginnlngless. In fact. it is even the
'N'm'tta· or cause for -all temporal transactions. No human being -
whosoever he or she may be - does ever carry on any workaday
transaction thinking In the manner - "1 am an Avldyaavanta, not
knowing anything." All the people. In general. are endowed. quite
naturally too. With: (I) Kartrutwa-Bhoaktrutwa: (li) Jnaatrutwa or
cognizership which Is the cause for these earlier two misconceptions.
viz. Kartrutwa and Bhoaktrutwa: (ill) an innate desire (Kaamana) to
know the reality of external objects or phenomena and thereafter to
carry on all workaday 'transactions. Both the Vedantas (Upanishads). in
the form of the authoritative. canonical texts. and Vedantins (those who
have not only studied the spiritual science of Vedanta but also have
Intuitively imbibed its' principal teachings) expound the genuine
Vedantlc teachings.to Jfjnaasus that - "The fact of the common run of
people having presumed in the above manner is invariably an effect or
consequence of Avldyaa: further. this Avldyaa can be destroyed or got
rid of by means of AatmaJnaana••.

49
 Intuitive Approach of Shankora's Vedanta

It being so. whether It is .. the division of Vldyaa and Avldyaa or

whether it is the Intuitive deliberation to be carried out In order to be
able to determine. establish their respective natures in essence - both
aspects have to be based on the strength of Anubhava or Intuitive
experience alone.

51. Q: Vedanta as a spiritual science Is known to propound the

Ultimate Reality of Brahman. But Brahman as an emptrlcal entity
having a distinct existence Is not known to people In general. How
then can people entertain any desire to know It or how at an can
there even be any incUnation of the mind among the people to
carry out any kind of deliberation upon such a phenomenon? What
relationship is there between the Vidyaa which Shrf Shanakara has
called 'Aatmaikatwa Vidyaa' In this Adhyaasa Bhaashya and this
'Brahma Vidyaa '?

A: Brahman is not at all such an unfamiliar entity: the phenomenon.

rather concept. called 'Brahman' Is born out of the root - 'Brth',
meaning. -a huge thing-. That Entity which is in all aspects 'Aparl-
chhlnna· or infinite. indivisible (beyond any limitations whatsoever) is
Itself -Brahman'. Shri Shankara has written In the following manner
with regard to It: .
(i) "Astf Taavad Brahman Nttyashuddhabuddhamuktaswabhaavam
SarvaJnam Sarvashaktlsamanvltam: Brahmashabdasya HI Vyutpa-
adyamaanasya Nltyashuddhatwaadayoa(s)rthaaha Prateeyante:
Brtmhaterdhaatoararthaanugamaat. " (Sootra Bhaashya 1-1-1).
Meaning: -'The fact that - ,he Entity of Brhaman exists; It is of
an eternally Pure. Conscious and Liberated or Free nature: It Is all-
knowing or Omniscient. all-powerful or Omnipotent' - will be
reckoned if the etymology of the root "Bruhr is studied. The sentence
that - -Nltyashuddha or eternally Pure. Nltyabuddha or eternally
Conscious. Nltyamukta or eternally Free (Liberated). an Entity
which can cognize everything and, endowed with Omniscience. is
Itself Brahman' - is one which signifies the familiarity of the Entity
of Brahman through the meanings orthe words.'·
But such a Brahman need not be reckoned to be a certain
invisible, imperceptible phenomenon. In the Upanishads It is
declared to be - ttAyamaatmaa Brahman'·, meaning. -,his Atman
Himself is Brahman:' - (Brlhadaaranyaka 2-5- 19). Alman means
that Entity which is the essential nature of Being in each one of us.
Therefore Shri Shankara has written in the following manner:
(ii) "Sarvasyaatmatwaachha Brahmaatmatwapraslddhthl: Samoa HI
Aatmaastftwam Pratyetf, Na Naahamasml - Itl: Yadt HI Naatmaa-
stttwapraslddhlhl: Syaat Sarvoa Loakoa Naahamasml Itt Pratee-
yaat: Aatmaa Cha Brahma. " - (SootTa Bhaashya 1- 1- I,.

50
 Saarvatrlka Anubhava

Meaning: ··Because It (Brahman) is every one's Atman alone. it has

to be accepted that the familiarity in the form of- 'Brahman exists'
- does prevail. Every one has been reckoning in the manner - -I
am or 1 exist" - alone, and not in the manner - 'I am not or I do not
exist.' If it were not familiar that - 'Atman exists' - then the
cognition of the type - 'I am (I existr - should not have prevailed, In
fact, it is not possible even to imagine in the manner - 'I am not (or I
do not exist).' Because. Atman who is so popularly famous, is Himself
Brahman. it is tantamount to the latter also being familiar alone."

52. Q: If Brahman Is familiar as 'I' myself. where is a need at aU

to deliberate upon It?
A: To this Shri Shankara has written this long Bhaashya in answer:
(ili) "Na: Tadvlshesham Pratl Vlprattpattehe; Dehamaatram Chaitanya-
vlshlshtamaatmett Praakrltaa Loakaayatlkaascha Pratipannaaha: .• ,
.... Tasmaat Brahmajljnaasoapanyaasamukhena Vedaantavaakya-
meemaamsaa Tadavlroadhitarkoapakaranaa Nihshreyasaprayo-
ajanaa Prastooyate" - (Sootra Bhaashya I-I-I),
Here in the above Bhaashya excerpt the following opinions of nine
different schools of philosophy are depicted:
( 1) The opinion of the common run of people and the Chaarvaakas
that -"The body itself is Atman' (2) the proponents of the theory that-
·The senses and Praana (the vital force) are together the Atman': (3) the
logicians' opinion that - 1'he mind itself is Atman': (4) the opinion of
Kshanlka Vljnaanavaadfns or proponents of ephemeral or momentary
Idealism that - -Vynaana or (intellectual) Idealism is itself Atman·; (5)
the tenet of Maadhyamikas that 'Slwonya or Nihilism
(essencelessness) itself is Atman'; (6) the Meemaamsakas' opinion that-
·Atman is. by Virtue of his Avlveka or non-discrimination. a
Gunadharma Bhoaktru or an enjoyer of objects endowed with the three
Gunas of Sattwa, Rajas and Tamas'; (8) the opinion of Patanjalrs Yoga
school that - 'Ishwara or the Lord also exists apart (from this Bhoaktru
of the Saankhyansr: (9) the verdict of Vedantlns that - 'That lshwara is
the Atman alone of Samsaarees or transmigratory souls.'
It Is also further decided that only after deliberating upon and
discriminating about all such varied opinions a true seeker of the
Reality will attain Self.. Knowledge (Jnaana) to the effect that - .•
Paramaatman or Supreme Self. of the very essence of
"Nltyashuddhabuddhamuktaswaroopa· alone is Satyam or the Ultimate
Reality:' Therefore, what has been propounded to the effect that - 'For
attainingAatmafkatwa Vldyaa or non-dual Reality of Atman one should
carry out deliberation on Vedanta Vaakya or Upanlshadlc sentences'-
is proper indeed.

51
 Intuitive Approach of Shankara's Vedanta

In the same manner. later on In the Sootra Bhaashya. while elaborat-

ing on the meaning of the word - 'Tat' - in the sentence: 'Tattwamasl'
- in (4~.1-2)" Shri Shankara has written:
nSsha Vyaavrlttasarvasamsaaradharmakoa(s)nubhavaatmakoa Bra-
ftmasamjnakastatpadaarthaha Vedaantaabhlyuktaanaam Prasld-
dhaha: Tathaa Twampadaarthoa(s)pf Pratyagaatmaa Shroataa Dehaa-
dt1arabhya Pratyagaatmatayaa Sambhaavyamaanashchaltanyaparyan-
tatwe naavadhaarltaha:.... . .... Sakrudutpannalva HI Aatmapratlpattlra-
vldyaam Nfvartayateetl Naatra Kwachtdapt Kramoa(s)bhyupagamyate" -
(Sootra B haas hya 4- 1-2 l.
In this IongBhaashya portion there are many topics (subtle points)
which have to be kept in mind. and they are:
(i) In the sentence -'Tattwamast', meaning, that Brahman Itself are
you' - Brahman. which is the meaning of the word 'Tat' is the
Anubhavasll)aroopa or of the essential nature of Intuitive
experience which is devoid of any special or distinctive
characteristics (Nlrvishesha) , having no features whatsoever of
Samsaara or transmigratory life: and is of the nature of self-
illumining Pure Consciousness (ChaUyanya Prakaasharoopa).
(ilJ ·1'wampadaartha'. meaning. 'Chaltanya' or Pure Consciousness.
which is distinct and apart from the body. the senses. the mind,
the Intellect and all psychic feelings and emotions etc.
nUl' The sentence - ·Tattwamasf' - connotes Atman who is non-dual
and of the very essence of Pure Consciousness.
(iv) The cause for "Avtdyaapratfbandha' or the hindrance. impediment of
nescienqe to know or cognize this Atman means only these three. viZ.
I\Jnaana.. (non-<:omprehenslon. nescience). Samshaya (doubting)
and Vlpar.yaya (misconception), that is all.
,(v) In the case of superior or first-class seekers (Uttamaadhlkaarfs).
merely by means of listening to the ·Vedantavaakya' or
Upanlshadtc sentence which expounds or enunciates the non-
dualism of the Self (Aatma'katwa) this aforesaid Avldyaa or
nescience vanishes (falsified, s u blated).
(vi) Both the 'Vedaantclvaakyaoapadesha' or the spiritual teaching or
in.structiM of the Upanlshadlc sentences and 'Vlchaara' or
intuitiVe deliberation on their purport are invariably meant for the
excJtl:sive goal of sublating Avtdyaa which is nothing but
mwconeeiving the body. the senses etc. as Atman. That Vfchaara is
no.thing bu-t t~ 'Avadhaana' or awareness, alertness or
attentiveness that is to be devotedly (with all steadfastness)
practised.in order to get rid of 'Dehaatma twa ' or false identification
with the body. the senses etc. superimposed upon one's own Self
as well as to cognize Atman in consonance With one's own Intuitive

52
 Saarvatrlka Anubhava

experience (Anubhavaanusaara). It is nothing other than this kind

of spiritual discipline indeed.

53. Q: If It Is true that In the manner of - 'Brahman Itself Is

myself" - It (Reality) Is very famlliar as Atman. then who Is It that
deHberates or discriminates about It? Is It not true that to that
person who deliberates In that manner Auidyaa attaches Itself?
Because Brahman Itself Is verily Atman. It amounts to saying that
- 'Brahman Itself deliberates upon Brahman: Brahman Itself has
Aufdyaa'; further, It amounts to having arrived at the undesirable
(ridiculous) conclusion that - "Brahman Itself deliberates and
acquires Vic1yaa and thereby gets rid of Its Auidyaa"'! Is It not?
A: The question that you have raised is valid indeed. To one who
deliberates - to him or her alone there is Avldyaa. But after the
deliberation. because of the reason that Jnaana or Self-Knowledge of
the type - °Brahmaatman Which is that Pure Consciousness or Reality
having no other thing second to It (non-dual) am r - invariably
accrues. if we consider from that viewpoint (Absolute. Transcendental
l
standpoint of the Pure Consciousness). then it is true that - "No one
has Avldyaa at all.·· This opinion ~lone Shri Shankara has revealed in
the follOwing Bhaashya sentence: ""Kasya Punarayamapraboadha Itt
Chet. Yastwam Prlchhasl Tasya Te Itt Vadaamaha: Nanwaha-
meeshwara Evoaktaha Shrutyaa: Yadyevam Pratlbuddhoa(s)st Naastl
Kasyachldapraboadhaha: Yoa(s)yam Doashashchoadyate Kalschtt -
Avldyayaa Ktlaa(ss)tmanaha Sadvlteeyatwaat. Advaltaanupapattlrltl,
Soa(s)pyetena Pratyuktaha.·' - (Sootra Bhaashya 4-1-3).
The literal meaning of this Bhaashya portion is:
(a) "Whose is this Avldyaa' -If it is asked like that. then we say - 'It is
yours only, one who is asking the question:
(Doubt): What is this? The Shrutl is stating that - °1 am Ishwara
alone' - is it not?
(Solution): If you have cognized in that manner, then no one has
Avtdyaa at all!
(b) '-Some others have levelled the following flaw or defect against the
Siddhaanta itself: 'If there is Avldyaa or nescience. then because it
amounts to it being the second phenomenon to Atman. it thereby
renders non-dualism an invalid proposition or teaching!' To this
objection too, it amounts to our having given a satisfactory answer
or solution indeed.·'
Shri Shankara's purport behind this above Bhaashya portion is: The
one who Is cartying out the deliberation is Atman who is the object for
the eAhampratyaya' or 'r notion; the object for his deliberation is

53
 Intuitive Approach of Shankara's Vedanta

the Ultimate Reality of Brahman or lshwara who is Nftyashuddha-

buddhamuktaswaroopa. Sarvajna (Omniscient) and Sarvashaktiyukta
(Omnipotent). In the mundane or empirical state of existence
(Vyavahaarasthltl) the one who is deliberating has (quite naturally,
without desiderating any cause or reason for doing so. since it is. 1n the
ultimate analysis, merely a delusion) necessarily presumed in the
manner - "I am an AJna or ignorant one." To such a person, the ShruU
is beckoning. as it were, and instructing in the manner - 'In order to
get rid of this AJnaana you should deliberate upon Vedantavaakyas or
Upanlshadlc sentences which propound the 'Brahmaswaroopa' or the
essential nature of Pure Being-Consciousness-Bliss of Brahman. the
Absolute Reality. Then. you will be rid of (or Will be ~ble to falsify,
sublate) your (apparent) 'Samsaara Bandha' or Bondage of
transmigratory existence. which is caused or projected by Avldyaa."
The same opinion has been expressed by the Sootrakaara or
Shri Baadaraayanaachaarya in his first Sootra. viz. 'Athaatoa
BrahmaJynaasaa.' Shri Shankara has described in the following
manner the fact that in this first Sootra it has been taught as to how the
seeker can sublate Avldyaa by means ofVidyaa:
uJnaatumlcchhaa Jljnaasaa: Avagatlparyantam Jnaanam Sanwaa-
chyaayaa Icchhaayaaha Karma: Phaiavishayatwaadicchhaayaaha:
Jnaanena HI Pramaane Naavagantumtshtam Brahma: Brahmaa-
vagatlrhI Purushaarthaha; Nlhsheshasamsaarabeejaavldyaadyanar-
thanlbarhanaat: Tasmaat Brahma Vyynaasltavyam." - (Sootra
Bhaashya 1-1-1).
The purport of this Bhaashya excerpt is: The terminal word
'Jljnaasaa' indicates the desire for acquiring Jnaana or Knowledge; for,
in the Sanskrit language the suffIX of 'Saa' (San) in words like Prepsaa
(desire to obtain). Jlhaasaa (desire to conquer). Jynaasaa (desire to
know) etc. connotes 'desire'. The fruition of any desire Is to acquire tts
fruit. is it not? Here in this context, what is really needed is not the
Pramaana of mere 'Shaastrajnaana' or intellectual knowledge of the
Upanlshadlc teaching or tenet (doctrine); but. through that Pramaana
or medium what is to be attalned in the form of 'Avagatl' or Intuitive
determinate Knowledge, viz. Vynaana (Self-Knowledge). This AvagaU
itself is Vldyaa: because. by virtue of this Vldyaa not only Avidyaa but
also its resultant evil or ill-effect of the fonn of tranmigratory existence
are both destroyed. sublated - that Vldyaa alone is the final fruition or
culmination of Vedantlc deliberation. Previously also in answers to
questions 47 and 48 we have mentioned that in this final fruit of the
form or nature of Avagatl (Anubhava) alone Brahmajynaasaa has to
culminate. Shri Shankara has afflnned in the concluding sentence of
his Adhyaasa Bhaashya that - "Brahmaanubhava or Intuitive
experience of Brahman is Itself AatmaUcatwa Vldyaa or non-dual

54
 Saarvatrlka Anubhava

Absolutism of Pure Consciousness (SeIO." That Brahman alone is

Paramaartha Alman or Absolute. Transcendental Self. Because that
metaphysical Reality is not yet Intuited or cognized in the state of
deliberation (Vlchaaraavastha). at that moment or stage It subsists
quite apart from the Jynaasu or one who wishes to know (to wit. the
Pramaatru. tr notion) It.

54. Q: Since Atman who is of the very essence of Brahman is

actually 'Nishprapancha' or devoid of any duality whatsoever
(to wit. Advaitaswaroopa or of the essential nature of non-duality).
how at all can even the Upanishadic sentences signify such a
Transcendental Reality? Howat all such an esoteric Entity has
been detennined and on the strength of which Yuktis ·or logical
devices has It been so determined?

A: It is true indeed that because this ·Jneya Brahma' or the Ultimate

Reality which is to be 'known' is devoid of any special characteristics
whatsoever. it Is not possible at all to describe It as 'such and such a
thing or phenonlenon·. In fact. for that reason alone the Shrutls
(Upanishads). by the exclusive means of sublating any form extraneous
and alien to Its very core of Pure Being-Consciousness that is
misconceived in It. teach or propound that Reality. The Sootrakaara
expresses this very idea. which the Bhaashyakaara has strengthened;
for instance:
SooD-a: ooDarshayatl Chaathoa Api Smaryate" - (Sootra 3-2-17).
Bhaashya: "Darshayatt Cha Shruttht Pararoopapratlshedhenatva
Brahma: Nlrvlsheshatwaat: 'Athaata Aadeshoa Netl Net,. - (Brihadaa-
ranyaka 2-3-6) - Itl: 'Anyadeva Tadviditaadathoa Aviditaadadh" -
(Kena 1·4):.... . ...Sarvabhootagunalryuktam Matvam Maam Jnaatu-
marhas" - (Moaksha Dharma 339·45) Itl" - (Sootra Bhaashya 3-2-18).
Besides enumerating relevant examples from the Upanishads to drive
honle the fact that - ·In order to describe Brahman the exclusive
methodology adopted in the Upanishads is to sublate or negate
(Pratlshedha) whatever nature or characteristics which do not belong. to
It· - in the above long Bhaashya portion. the manner in which the
Nlrvlsheshatwa of Brahman is propounded in the Bhagavad Geeta
(13-12). viz. 'It is neither Sat (real) nor Asat (unreal)" - is illustrated.
Apart from this. for the purposes of propounding Brahman which is
Nlrvlshesha. yet another extra-ordinary methodology has been utilized
in Shrutls as well as Smrltls. In the Geeta Bhaashya (13-13) this
methodology has been described in the following manner:
··Kshetroapaadhlbhedakrltam Visheshajaatam Mithyalva Kshetra-
Jnasya. IU Tadapanayanena Jneyatwamuktam 'Na Sattannaasa-
duchyate' -IU: Upaadhlkrttam Mithyaaroopamapyastttwaadhigamaaya

55
 Intuitive Approach of Shankara's Vedanta

Jneyadharmavat Parlkalpoachyate - 'Sarvataha Paanlpaadam'

Ityaadl: Tathaa HI Sampradaayavldam Vachanam 'Adhyaaroapaa-
pavaadaabhyaam Nishprapancham Prapanchyate' - I tI. ..

The literal meaning of this Bhaashya portion is: "Since the

conglomeration of special features or phenomena made up of the
adjuncts of the Kshetra (dwelling place) existing in the Kshetrajna
(indweller) is Mlthyaa or a delusion (misconception) alone. it has been
taught that it should be sublated or negated and then cognized in the
nlanner: ·It is not Sat. nor is it Asar. Further. to help cognize that -
'Kshetrajna exists'. the Mithyaaroopa or deluded (misconceived) form
conjured up by the adjuncts is conceived. imagined as if it is the
distinctive characteristic (Dharma) of the Kshetrajna to be cognized. it is
being taught that - 'Sarvataha Paanlpaadam or that Entity which has
limbs like hands and feet everywhere.' For this reason alone. there is this
dictum of those who knew the traditional teaching: )By means of
superimposition and rescission that Ultimate. Absolute Reality which is
devoid of any traces or taint of duality (NIshprapancha) is being described'
- This alone is that saying of those knowledgeable ancient teachers."
Whenever the Absolute. Transcendental Reality of Atman Is to be
propounded. the Upanishads have invariably utilized this (unique)
methodology. In the present context. though Brahman is not at all
'Jljnaasya' or an entity which is the object for Jynaasaa (desire to
know). It is treated as an object of knowledge: though It is. in realitJ • not
cognizable, the Shrutls teach - adopting the 'Adhyaaroapa Ullsiltl' or
the viewpoint of superimposition - that Brahman is fit to be Intuited or
cognized in statements like - 'TadvYljnaasaswa; Tadbrahma'
(Deliberate upon It in order to Intuit It ; It is Brahman, the Absolute
Reality) - (Talttlreeya 3-1): 'Sa VljUnaasltavyaha' (That Atman should
be deliberated upon) - (Chhaandogya 8-7-1): 'Eta1Jneyam' (This Reality
of At man alone is fit to be Intuited) - (Shwetaashwatara 1-12). After the
teaching of this doctrine is completed when Its essential nature of Pure
Being-Consciousness is Intuitively experienced. from that standpoint of
Intuition. the scriptures rescind (Apavaada) the earlier deliberate
superimposition of 'Jneyatwa' (being an object of knowledge) hoisted on
Atman or Brahman in statements like - 'Avljnaatam Vyaanataam'
(Those who claim that they have known It, really do not know It) -
(Kena 2-3). In the same manner, in the Geeta also it is stated that -
'Sookshmatwaattadavljneyam' - (Since It is subtle It is not an object for
knowledge) - (Geeta 13-15). Just like Brahman's 'Jljnaasyatwa'
elaborated upon above. the Upanishads presume the pairs of concepts
like 'Jljnaasu' and 'Jljnaasaa'. 'Vldyaa' and 'Avldyaa' from the
viewpoint of Adhyaaroapa alone and are propounding the Ultimate
Reality of Brahman or Atman. How this very important. nay unique.
methodology of 'Adhyaaroapa Apavaada Nyaaya' or 'The Axiom

56
 Brahman as the Cause of the World

of Superimposition and Rescission' has been utilized in all the Shrutts to

propound the Absolute Reality of Brahman or Atman in various ways -
we will depict in the forthcoming Chapters of this Prakarana Grantha,

VII. BRAHMAN AS THE CAUSE OF THE WORLD

AND ISHWARATWA

55. Q: Apart from the Taittireeya Shruti sentence that you

exemplified before to substantiate the fact that - "The prime goal
of all Upanishads is to propound the truth that Brahman alone is
the Paramaartha Satya" - are there any other such supporting
sentences to be found in other Upanishads?

A: "Tatsatyam Sa Aatmaa (Chhaandogya 6-8-7); "Yenaaksharam

00 -

Purusham '!eda Sat yam" - (h1undaka 1-2-13);- '''Tadetad Satyam" -

(~111ndaka 2 - 1 - 1) etc. - in all these contexts the one CommOn teaching
is that - "Brahman alone is the Absolute Reality."

56. Q: In all these sentences quoted by you it has been

propounded that - "Brahman i~ the cause for the world of.duality"
- is it not? In that case. how can it be prover to say that -
"Brahman, which is involved' in or within the ,p.wview of the
empirlcal categories of cause and effect. is the Absolute
(Transcendental) Reality·'?

A: Just as we have called Brahman 'Jneya' or an object to be known.

this our calling Brahman a 'cause' is also from, the 'Adhyaaroapa
Drlshtr or viewpoint of superimposition only. When orie (Le. the
aspirant) has cognized (Intuited) tnis non-dual. Absoll,lte Reality of
Srahmaatman. then the Shruti subla.tes or rescinds tbe mundane.
empirical cat~goriesof cau.se and effe,ct from that ~Absoh,lte or. Intllit~ve'
vie\v,pojnt (para.maartha Drlshti).

57 •.. Q.: Wby .atall does the Shruti· first state that - "Brahman
alone Is the cause" and then it sublates .this 'causation'; instead.
why should it not. at the outset itself. propound the Swaroopa or
the essential nature of Pure Being of Brahman and be done with it?
It would have been more prudent to follow the moral depicted in
the maxim that - •6Prakshaalanaaddh ipankasya Dooraadaspar..
shanam Va ram " - meaning. "Better than getting the hands
dirtied by mud. is to keep at a distance away from that mud
without touching it" - is it not?

57
 Intuitive Approach of Shankara's Vedanta

A: Not so. In all the Upanishads there are sentences like -

··EtaJjneyam Nltyamevaatmasamstham" - (Shwetaashwatara 1-12);
·'Naaraayanam Mahaa.uneyam" - (Talttlreeya Naa. 13-28): uJneyam
Yattat Pravakshyaam'" - (Geeta 13-12) - and it has been expressly
pOinted out that - "Brahman alone is that which is to be known: Atman
alone is that which is to be known:' - but not that - "Brahman is a
known object alone: Atman is a known object alone:' (To wit. there is a
very subtle distinction pOinted out here. In the first statement the
implied meaning is - "Brahman alone is all that is to be known or
Intuited: in other words. Brahman is the non-dual. unitary Reality that
is to be pursued and found out as the final goal of all knowledge: but in
the second statement the stress is shifted on the word - 'Jneya' -
being in syntactical proximity with ·alone·. The meaning now becomes -
Brahman or Atman is nlerely an object of knowledge' Just like any other
empirical object for our mind or senses).
"Yatparasshabdaha Sa Shabdaarthaha" - meaning. "In that purport
in which the Shrutl (Upanishad) has its final goal - that alone is the
genuine meaning or interpretation of the Shrutl sentence" - according
to this Nyaaya or axiom. the teaching that - "There is no other cause
for the world of duality" - alone is the final goal or purport of the Shrutl
and not the suggestion that - Brahman always continues to be a cause
(for the world)." In the same way, by the fact that in the Upanishads it
has been repeatedly taught that - "If one knows Brahman. it amou"f-cz
to his knowing everything" - "Brahman alone should be knv NIl."
Similarly. in Shrutls like - "Sa Kaaranam Karanaadhlpaadhipaha" -
(Shwetaashwatara 6-6) etc. we should surmise that all the Shrutls.
without exception. entertain the sole purport of expounding the
teaching - "Paramaatman or the Supreme Self alone is the cause
(for the world of daulity) and not the Jeeva or the transmigratory soul.
nor any other insentient thing or phenonlenon whatsoever."

58. Q: Where has it been taught. then. that" Brahman is not a

cause"? Merely by making a statement Uke that what real benefit
will accrue? If the Shruti itself first expounds that - "Brahman is
the cause (for the world)" - and later on if it affirms that -
"Brahman Is not the cause" - then. the Shruti will face the
consequence of being branded as an InvaUd means (source) of
knowledge (Apraamaanyatwa) since it contradicts its own earlier
teaChing. That Is all!

A: In the Shrutl - "Tadetadbrahmaapoorvamanaparamanantarama-

baahyamayamaatmaa Brahma Sarvaanubhoohu" - (Brlhadaaranyaka
2-5-19) - it is very clearly indicated that - ··That Atman who Is
experiencing everything alone is Brahman: and to that Brahman neither
there exists a cause. nor an effect of It exists: neither there is anything

58
 Brahman as the Cause at the World

Internal to It. nor anything external to It." In Shrutls like -UAnyatra

Dharmaadanyatraadharmaadanyatraasmaatkrttaakrltaad Anyatra Bh-
ootaachha Bhavyaachha" - (Kathoapanlshad 2- 14) - it is very clearlly
taught that the categories of cause and effect. the opposites of Dharma
and Adharma as well as the events past and future do not at all exist.
Therefore, in order to determine the teaching that - "Brahman is the
Paramaartha or the Absolute Reality devoid of the categories of cause
and effect·· - a methodology of exposition adopting both these
Viewpoints becomes quite a necessity indeed. And merely on account of
this the Shrutl statements do not get vitiated as invalid means or
sources of knowledge.

59. Q: Merely because something Is stated by the Shruti. can

that statement become a genuine Pramaana? In accordance with
that statement. should we not acquire the relevant Jnaana? What
supporting evidence is there at all to detennine in that manner?

A: The Upanlshadlc statenlent - which explains or describes in the

following Inanner (Varnanal'aakya): "Yatoa Vaa Imaanl Bhootaanl
Jaayante Vena Jaataanl Jeevantl: Yatprayantyabhlsamvtshantt: Tad-
vljljnaasaswa: Tadbrahmetr' - (Tattttreeya 3-3- I) - depicts the
Brahmalaxana or the distinctive characteristics of the Ultimate Reality
of Brahman. Here in this context. 'Laxana' means 'Swaroopa' or the
essential nature of Being alone, and not any extra-ordinary or
uncommon nature (Asaadhaaranadharma) as the logicians aver. For,
the Vedantlc teaching or instruction (Vedaantoapadesha) is "Brahman
Is Nlrdharmaka Vastu or an Entity devoid of any distinctive
characteristics" - alone. Here the Brahmaswaroopa has been
described in the manner that - "From which Entity this entire
physical. nlaterialistic world of duality and diversity (made out of the
five primordial elements) is born and after being born from that Entity
that world is sustained by that very Entity (to \vit, in which Brahman
the world of duality and multipliCity appears to exist): and in which
Entity alone all this world nlerges and in It alone it becomes one with It
- such an Entity is Brahman indeed." In the Brahma Sooira -
"Janmaadyasya Yataha" - meaning. 'From which Entity the Janma or
birth (creation or causation) etc. of this Jagat or world of duality is
taking place" - (that Entity alone is Brahman) - thus the Laxanas
of ·Jljnaasya Brahma' or the Ultimate Reality to be known. cognized are
described. The nature of the world is to appear in Atman alone. to
continue to exist or be sustained by Atman alone, and finally to merge
or to become one with Alman alone. It is never in the experience of any
one - whosoever he or she may be - that: "Apart from Atman and
independently along with Atman the world of duality exists as a second
entity: such as this indeed is the essential nature of the Jagat."

59
 Intuitive Approach of Shankara's Vedanta

Therefore. Atman alone is the Reality. It becomes established as certain

that - '1'he world which appears as being subservient to or controlled
by Atman and which merges in Him is Anrlta or false appearance alone."
Further, it is in everyone's experience that by mixing up Atman and
Anaatman alone or 'Satyam' and 'Anrltam'. respectively. indeed all the
common people transact in the forms of '1' and Imine'. Therefore. what
the Shrotl is stating viz. "Tatsatyam, Sa Aatmaa" - (ChOOandogya
6-8-7), meaning. "That Brahrnan alone is the Reality; That alone is
Atman" - is in consonance with universal Anubhava. Besides, It
amounts to saying that aU this is indeed the explanation of what is
purported to have been stated in the Adhyaasalaxanavaakya or the
sentence pertaining to the distinctive characteristics of misconception.
Here. in this context. the word 'Kaarana' means 'Paramaartha Satyam'
or the Absolute Transcendental Reality alone; the word 'Kaarya' means
'Anrlta' or false appearnace. In the Bhagavad Geeta too the Laxanas of
Paramaatman have been stated in the following manner which are
again analogous to the above Laxanas alone. viz.:
(I) "Aham Saroasya Prabhavoa Mattaha Sarvam Pravartate"
- (Geeta 10-8);
(it) "Mamaadlshcha Madhyam Coo Bhootaanaamanta Eva Chaff
- (Geeta 10-20);
(iit) •• Sargaanaamaadlrantashcha Madhyam Chalvaahamarjuna"
- (Geeta 10-32):
(tv) "Na Tadastl Vlnaa YatSyaanmayaa Bhootam COOraacharam"
- (Geeta 10-39).
Therefore. this 'Kaaranatwa' or causation is not merely connoted by
the sentences, but also is in consonance with everyone's Anubhava.

60. Q: Why Is It that giving up the popular commonplace

meaning of the words 'Kaarya' and 'Kaarana' these very words are
used with such a queer (Vilaxana) meaning like this in the
Shaastra?

A: In our workaday world too clay. which is the (material) cause.

appears as pots. pitchers etc. which are the effects. All these effects at
pots. pitchers etc. even in their transactional forms or states are-
actually clay alone; they are not at all separate or apart from clay the
material of which all those forms are made of. Is it not ttue that gold
alone is popular (familiar) by names like a ring. a bingle etc.? Hence. In
the sense of- "Aatmavastu or the Entity of Atman' (the stJbstTatum ffit
the world of duality) alone is appearing as the U'orld ba8~d on this
analogy and our having dealt with Atmt.ttl as the eause and the world ()f
duality as His effect does not amount to our having used them contrary
to the popular beliefs among'thecommon people.

60
 Brahman asthe Cause of the Wortd

61. Q: In our workaday world the material causes Uke clay. gold
etc. are with constituent parts (SaalJayalJa). It is also famiHr that
the constituents of clay acquire their distinctive. separate forms
too. A potter wets the dry clay powder In water. prepares the lump
of clay and then twns that Into any form CUke a pot. a pitcher etc.)
according to his whim. SImUarly. a goldsmith too melts the gold
Ingots or biscuits In the fire and pours that molten gold Into
various moulds or dies to convert the precious metal Into various
fo~s of ornament. However. neither the potter gets converted or
transformed Into pots. pitchers etc. nor the goldsmith gets
converted into various ornaments like a ring. a bangle etc. Even so,
sentient (animate) individuals like a potter or a goldsmith become
the emclent causes for pots. pitchers etc. or rings. bangles etc.,
respectively. It being so. In what sense Is the opinion (purport) of
the Shaastra we should understand when It teaches that Atman Is
the cause for the world of duality or diversity?

A: Materials (insentient, Inanimate) like clay, gold etc, are the

'Upaadaana Kaarana' or material causes for their respective effects.
while individuals (sentient. animate) like the potter. the goldsmith etc,
are the 'Kartru' or agent of action and are the 'Nimitta Kaarana' or
efficient causes for their respective effects. Although it is true that in
our empirical workaday world the Upaadaana Kaarana and the Nimltta
Kaarana (Kartru) are separate or distinct. before the creation Atman
existed by and unto Hinlself without anything second to Himself. The
Shrutl describes that - ··Soa(s)kaamayata: Bahu Syaam PrajaayeyeU"
- (Talttireeya 2-6): "Tadaikshata Bahu Syaam PraJaayeyaO' -
(Chhaandogya 6-2-3) etc, meaning - "I will be born as many" - in this
manner Atman imagined and then created the world of duality and
diversity. Therefore. for the world the primordial matter (Prakritl) is the
Upaadaana Kaarana. and Kartru (or Nlmltta Kaarana) is Brahman
alone. This alone is the real purport of the Shrutl teaching. In addition
to this. Brahman existing alone by Itself, It alone became the whole of
the world, as also, just as the clay gets converted into a pot. Brahman
by Itself (Its own vo tition. so to speak) transformed Itself by its own
-effort into the world of duality - is stated by the following Shrutl
sentences: '7adaatrnaanam Swayamakuruta" - (Talttireeya 2-3);
meaning. "It converted Itself by Itself': · 'Sachha Tyachhaabhavaf' -
(Talttireeya 2-6). meaning - ··It Itself became 'Moorta' or with forms,
'Amoorta' or devoid of forms," Therefore, it becomes quite evident from
all these statements that - ,oThe Kartru of creation, who is both the
Upaadaana Kaarana and the Nfmftta Kaarana for the world of duality.
Is Brahman alone" - is the genuine purport of teaching of the Shrutls.
Here In this context, the word °Kaarana' means the cause for the
·Anrlta Vastu' or false appearance of an object or phenomenon which is

61
 Intuitive Approach of Shankara's Vedanta

projected or conjured up by Avldyaa and Kaara,ia also means the

substratum (Aaspada) of the Absolute Reality of Brahman
(Paramaartha) alone. and for this above teaching the illustrations given
in the Shruti itself are the causes of clay. gold etc. and their respective
effects of pots. gold rings or bangles etc. To wit:
··Yathaa Soamyalkena Mrltplndena Sarvam Mrlnmayam VlJnaatam
Syaadvaachaarambhanam Vlkaaroa Naamadheyam Mrlttlketyeva
Satyam" - (Chhaandogya 6-1-4). Meaning: "If one lump of clay Is
cognized. it amounts to our having cognized all the earthen effects
made out of that clay: the effect is nothing but a mere name alone
produced out of speech. but the clay alone is the reality,"
In this Upanlshadlc illustration it is pointed out that - "In our
workaday world too whatever effects are produced out of the (material)
cause of the clay are actually (in truth) clay alone; what is called the
effect is merely a name alone, 'Anrlta' or a false appearance alone and
not 'Satyam' or the reality. an entity; further. the statement that the
clay became a pot is a mere empirical transaction ot'speech. but clay
alone is the entity involved."
In the above Shrutf it is further stressed that: "In the effects produced
by Brahman. Viz. Tejoabanna (Agnl or fire, Ap or water. Prlthvl or earth)-
because of the reason that there are no• other phenomena than Agnl
(fire). Aadltya (sun). Vldyut (lightning): uApaagaadagneragnitwam
Vaachaarambhanam Vlkaaroa Naamadheyam Treen. Roopaaneetyeva
Satyam" - (Chhaandogya 6-4-1): meaning. "Fire. sun and lightning-
these three in the forms of effects are tru Iy 'Anrfta' alone and are
nothing but the causes of 'Tejoabanna' (red, white and black) alone: they
are all again 'Vaachaarambhana' (products of speech alone). Even
among those Tejoabannas they are mutually related in the forms of
cause and effect and are conglomerations indeed: here also it has been
enunciated that the cause alone is the reality or entity. Aadhyaatmlcally
speaking. the phenomena like the mind. the intellect etc. which appear
within the body are also the effects of the TeJoabanna alone.
UAnnamayam HI Soamya Manashchaapoamayaha Praanaste-
joamayee Vaak" - (Chhaandogya 6-5-4). Meaning: "Because of the
reason that the mind is the effect of 'Anna' (food) or earth: the Praana or
vital force the effect of Ap (water). Vaak (speech) the effect of Tejas (light
or fire) - all of them too are, in truth. Tejoabanna alone and nothing
else whatsoever. This sentence also depicts the same idea.
"Annena Soamya Shungenaapoamoolamanwltchhaadbhlhl. Soamya
Shungena Tejoamoolamanw,tchha Tejasoa Soamya Shungena San-
moolamanwltchha Sanmoolaaha Soamyemaaha Sarvaaha PraJaaha
Sadaayatanaaha Satpratlshthaaha" - (Chhaandogya 6-8-4), Meaning:
',he cause for Anna (Prlthvl) is Ap (water). the cause for Ap is TeJas

62
 Brahman asfhe Cause of the Wortd

(light or fire). the cause for Tejas Is ·Sat' (the Ultimate Reality of
Brahman or Atman) - thus it is propounded that the effect being
nothing other than the cause. in the final analysis Sat alone remains as
the supreme cause (for everything). It being so. all the things which are
born do so from Sat alone. are sustained by Sat alone and finally merge
into Sat alon,e. Therefore. the supreme Reality (Paramaartha Satya) is
Brahman alone. Because in Brahman alone the birth (creation) of the
world. its sustenance and finally its merger are taking place. all these
three aspects are Anrlta (false appearances); and this alone becomes the
ultimate purport of teaching of the Shrutl. This same teaching is briefly
stated in the Sootra - "Janmaadyasya Yalaha."

62. Q: Baning the empirical illustrations of clay. gold etc. given

in the ShMl.ti. is there any other Yukti (logical device) to assert that
- "Intuitive deliberation on Sat yam and Anrftam (and their
distinct characteristics and natures) alone is the prime purport of
the scripture here in this context"?
A: Yes. there is. In the above quoted Sootra viz. uJanmaadyasya
Yataha", if anyone tries to discern the purport of the Bhaashya portion
devoted to explain the word 'Asya'. meaning - 'this world' and its
essential nature as explained therein. then such a person who has
Intuited its purport will be convinced that in this context the Shrutl
sentence has the relevance only in teaching that - .....The Kaarana
(cause) is Satyam (real). while the Kaarya (effect) is Anrita (a false
appearance) only." To wit. the Bhaashya says: ··Asya Jagataha Naama-
roopaabhyaam Vyaakrltasya. Aneka Kartrubhoaktrusamyuktasya.
Pratlnfyatadeshkaalanlmlttakrlyaaphalaashrayasya Ma nasaapyach In-
tyarachanaaroopasya JanmasthlUbhangam Yataha SarvaJnaat Sarva-
shaktehe Kaaranaadbhavatl 'Tadbrahma' ItI Vaakyasheshaha"
(Sootra Bhaashya 1-1-2).
In this description the world which is the effect is stated to be:
(I) "It is divided or differentiated by names and forms." Therefore. froln
this it can be discerned that Brahman (Atman) which is the cause is
devoid of names and forms and is an Entity quite different froln
those names and forms.
(Ii) It is further stated that - ··This (world) is .full of Kartrus (agents of
action) and Bhoaktrus (enjoyers). Therefore. it can be discerned
that - ·Brahman. which is the cause for this effect of the world of
duality full of Kartrus and Bhoaktrus. is surely not of the essential
nature of the transmigratory soul (Asamsaaree Swaroopa) and not
either a Kartru or a Bhoaktru.
(W) It Is also stated that - ·7his world is the base (Aashraya) for every
rule or regulation involving space. time and causatIon categorIes as

63
 Brahman as the Cause of the Wortd

well as action and its relevant fruit." Therefbre. It amounts to

saying that the world's cause (Brahman) is not controlled or
confined by the categories of space. time and causation. and It
should be the very substratum for the birth. sustenance and
dissolution of this world of duality which is of the nature of action.
means of action and its resultant fruit. If it Is stated that - "Devoid
of tile restrictions of time, space and causation. Brahman is the
cause lor the world. which Is conjoined with those categories of
time. space and causation and which is of the very nature of
acttcn. means of action and its (ruit" - it amounts to having
taught that Brahman is the Paramaartha Vastu (the Absolute.
Tanscendental Reality) alone which is bereft of the divisions of time
space etc. as also which does not get mutated or changed
whatsoever by action, means of action etc. Because of the reason
that this essential nature of the world of duality can be cognized
not merely from the teaching of the Shruti alone but also by
'Saarvatrika Anubhava' or universal Intuitive experience. it
becomes established (proved) that this teaching is based on, or
supported by, Yukti in consonance with Anubhava,

63. Q: Is there any authoritative source to afDrm that - "Those

scriptural sentences which propound Brahman as the cause have,
in the main, the pwport or goal of teaching Aatmaikatwa Vidyaa
or the Knowledge of the non ..duaUsm of the Self"?
A: Yes, there is. This truth has been indicated by Shrt Baadaraayana
tn his Sootra (2-1-14) and Shri Shankara has explained it in his
Bhaashya on that Sootra, viz. uTadananyatwamaarambhanashabdaa-
dlbhyaha" - (2-1-14). The Bhaashyakaara, while explaining it in his
commentary has written in the following manner: (I) .. 'Aarambha-
nashabdaadlbhyaha'- Itt Aadlshabdaat 'Altadaatmyamldam Sarvam
Tatsatyam Sa Aatmaa. Tattwa mas I , - (Chhaandogya 6-8-7): 'Idam
Sarvam Yadayamaatmaa' - (Brlhadaaranyaka 2-4-6); 'Brahmaivedam
Sarvam' - (Mundaka 2-2 .. 11); 'Aatmalvedam Sarvam' - (Chhaandogya
7-25-1); 'Neha Naanaastf Klnchana' - (Br'hadaaranyaka 4-4-19) -
Ityevamaadyaatmalkatwapratlpaadanaparam VachanaJaatam
Udaahartavyam; Na Chaanyathaa Ekavynaanena Sarvavynaanam
Sampadyate" - (Sootra Bhaashya 2-1-14).
In the Sootra: 'Aarambhanashabdaadlbhyaha' - (2-1-14), because
the word 'Aadf' (literally 'etc:) is used. the Bhaashya's import is that all
the Shruti statements devoted to teaching Aatmalkatwapratlpaadana
(propounding non-dualism of the Self) in various Upanishads like the
ones quoted from Chhaandogya 6 .. 8-7, Brlhadaaranyaka 2-4-6.
Mundaka 2-2-11. Chhaandogya 7 -25-1 and Brlhadaaranyaka 4 .. 4-19
etc. ~ all such sets of scriptural statements should be exemplified.

64
 B(ahman as the Cause of the Wo~d

From this It can be discerned that - -Whatever we perceive in this

external world, all that is verily Brahman alone, Paramaatman alone.'
And this Indeed Is the prime purport of teaching behind the Vedanta
Vaakyas. The oft-repeated teaching of the Shrutls that - --By knowing
this One Entity it becomes tantamount to knowing all else indeed'- - is
an authoritative scriptural statement supporting this tenet of
Aatmalkatwa Vldyaa alone and is the relevant spiritual teaching in all
those statements.
Here in this context. the cause for mixing up Satyam and Anrltam.
Viz. Atman and Anaatman. respectively, and then carrying on our
workaday transactions is eAvldyaa' alone. To discern that between
these two one is Satyam and the other Anrltam is ·Vldyaa'. and if only
this much were the intended purport for the Shrutl. then in that case
there should not have existed any sentences in the Shrutl specifically
teaching that - ··All is Atman alone." The Shrutt would have given
sufficient scope for the wrong conception of the Avlv-ekrs or non-
discriminative Avldyaavanlas. Viz. "The Anrlta Anaatman too exists by
the side of Satya Aatman as an entity second to It:' But. the real fact is
not like that at all. The Anubhava (Intuitive experience) that - "'Atman
alone is the ParamaarUta Satya" - alone is 'SamyajJnaana' or the
correct Intuitive Knowledge of the Self. Even what is reckoned as
Anaatman is said from the Transcendental viewpoint of Atman alone. To
determine this truth without any ambiguity or doubt alone is the final
goal of Adhyaasa Bhaashya.

64. Q: In our workaday world the one who Is a Bhoaktru being

dlfYerent and separate from his Bhoagya Vastu or object of
enjoyment is found to be a universal rule of law. If Brahman is
accepted as the Upaadaana Kaarana (material cause) for the world
of duality or diversity. then the divisions of Bhoaktru. Bhoaga
(means of enjoyment) and Bhoagya (object of enjoyment)
themselves will be obHterated. is it not? Or. if Brahman. just like a
lump of clay or an Ingot of gold etc. gets transformed into Its
e1Yects (Kaarya). then the 'Anishtaprasakti' or undesirable
conclusions of - (1) the Absolute Pure Brahman does not exist
during the time of sustenance of the world; (U) the divisions do not
exist during the state of dissolution of the world - will be faced. Is
It not?

A: Looking from the empirical viewpoint, it is true that Shrutls like -

··Sachha Tyachhaabhavat" - (Talttlreeya 2-6) etc. are teaching that
Atman by Himself transformed Himself into the form of the world
without desiderating any help from anything else. This truth is also
being propounded .by the Sootra (1-4-26): "Aatmakrltehe Parlnaamaat".

65
 Intuitive Approach of S~nkara' s Vedanta

Considering It from this Vyaavahaarlc viewpoint. although Bhoaktru

and Bhoagya from the standpoint of Brahmaswaroopa (essential nature
of Pure Being) are one and the same alone. from the standpoint of their
respective forms they may be different or diverse indeed. This truth Is
briefly taught in the Sootra (2-1- 13): "Bhoaktraapatteravlbhaagaschet
Syaalloakavat". The Bhaashyakaara has explained it in the following
manner:
(i) "Samudraadudakaatmanoa(s)nanyatwe(s)pl Tad vlkaaraa naam
Phena~'eecheetarangabudbudaadeenaamltaretaravlbhaagaha ltare-
tarasamshleshaadilakshnashcha Vyavahaara Upalabhyate: Na
Cha Samudraadudakaatmanoa(s)nanyatwe(s)pt Tadvlkaaraanaam
Phenatarangaadeenaam Itaretarabhaavaapattlrbhavatt: Na Cha
Teshaam ltaretarabhaavaanaapattaavapl Samudraatmanoa{s)n-
yatwam Bhavatl: Evam Ihaapl: Na Cha Bhoaktrubhoagyayoa-
rltare tara bhaavaapattlhI. Na Cha Parastaad Brahmanoa{s)n-
yatwam Bhavlshyatl ... - (Sootra Bhaashya 2-1-13).
Meaning: --Although foam. wave. bubbles etc. are the distinctive
forms of sea water. mutually different from one another. from the
viewpoint of their being water (their actual material base) all of
them are nothing but sea water alone: in the same manner.
althugh Bhoaktru. Bhoagya etc. are mutually different from one
another. all of them may exist as the (unitary. non .. dual) Brahma
Swaroopa.·· To wit. from the Paramaartha Drlshtt Bhoaktru. Bhoaga
and Bhoagya are Anrlta only and hence it is established as a fact of
life that Kaarya (effect) is not at all different from Kaarana (cause).
From this standpoint. the Bhaashyakaara has written as follows:
··Tasmaat. Yathaa Ghatakarakaadyaakaashaanaam Mahaakaa-
shaadananyatwam, Yathaa Cha Mrlgatrlshnlkoadakaadeenaam
Oosharaadlbhyoa(s)nanyatwam. Drlshtanashtaswaroopatwaat.
Swaroopenaanupaakhyatwaat. Evam Asya Bhoagyablwaktra-
adtprapanchajaatasya BrahmavyaUrekenaabhaava ItI Drlsh-
tavyam" - (Sootra Bhaashya 2-1-14).
Meaning: "Just as the empty spaces within a pot. a pitcher etc.
are identical (Ananya) with the open. large empty space: the waters
of a mirage etc. are identical with the desert sand - in the same
manner. the different categories of the type of Bhoagya. Bhoaktru
etc. are not at all different from Brahman. Thus one has to
discern." Here in this context. the different Jeevas are like the
Ghataakaasha. Mataakaasha etc. or the apparent spaces within
the pot. the pitcher etc. and all of them are like the water of
the mirage (meaning. a mere delusion) - thus the similarity
or analogy between two sets of illustrations should be carefully
observed. This same Illustration has also been mentioned
by Shri Goudapaadaachaarya. the Sampradaayapravartaka

66
 t)~ proponfOnt of the tradihonal Illetllodology ofteactling-. in {lie
tolh)\'ln~ j{( l(~rtkn~ ··.'\atrnlla H!/aakaashal'alfeevairghataakaashalr-
it'oQd'l a hi L: G 110 l (J ad ll'flC hha Sa nghaatalrjda ta.Q [leta n n idarshanam ..
((;()/lliu/)(/(ui(1 huczrikcz 3-j).

}\b purpurt: ,--Ju~t fl~

l\lahaakaasha itself is born as
tht:'
(;/uHuu.kuC1S/1Cl .. ,'\IacQukuClsllu etc .. Aifnan is born as the·Je~{Ja$,
For the t.v,t, of {the \\'orJd} .oeillg born or creatt:,"d. th.s is an (ppO
t1tll~lraliL)ll." To t:.xplail1. althopgh the j\Jahaakaasha al.\vays exists
a~ OJH: d.lld OIlL' t'lltlty alone. It get~ horn as lHan}, in the fOrlTIS of
,l;It<1.((luko(lsllq. j\'lataakaasha etc.: in the. s(-une .\VflY. Brahrnan
c1.':>.')uCl~lted \\'lth adjuncts lik~ the bod):, the sen~es. the 111ind et~.
(1j)Pt'.•.lJ"S as if It IS the traI1Sll1.igratory souls (Sarnsaari ,J~euas).
l{(.'nll:.- ~lX'(1klng lfrolll the .·tran~cendental vie\vpoint of At(n(ln. ~he
r)lire ,ConsciQu~lless). Just as tbe open elnpty, space exists
t'XLll1~I\'(\ly (,:1S olle ~lldone entity only. Draiunan too. exists ever as
the lloll-ciual Eealtty aIOIlt; (This alone is the real purport ofth~
1I111~tr;ltlol1 gi\'t.'n, ill the Knarika). Aakaasha appears as Vaayu,
AnTIi. Ap ancf PriUH'i LJ1 tiJ;1t order ~lnd b\' virtue of the trans-
fUrIllatiL)ll. or r(ither 11111tatiol1. of the last of the prinlordial
elCIllcnt:), \'iz.Prllhl';' it (/\ko(lshn. itself) appears as an earthen pot,
pitL'llcr ety. 111 tIle s,une· \\·ay-. althoughPararnooUnan is the onlv
11011-dtLlI, FIltit\·, lie ~~ppe;1i's as so lHany Jeel'a~ just like the
c;r)(lLdqku(l~!lllS and as tIl'sel1tient. inanilllate phenOIl1ena 1[1
till" \\'~)rld nf, dpality. This is tile COlllptete illlplied Ineaning of
till'sentence.

111 this I11;lI1l1er \\'hat has

been taught in the Sooira' (1-1·-2):
",J~lnf1!apd!J~lSyG ) a(aliu" - frol11 th.~. \ie\\'-point of $.uperill1position
1.-\dItYCloroapa OrishU) as the Kaarya.kaarqna. theory. has. been. in this
l'Olltext. negated or rescinded (Apal'oada) on the strength of the Shrl.lUs
11h.('· I.\·ockhczararfibhana· Flkaaroa Naarhddheyam" etc.: here also it
~tllhHlnts to ha,\;ingtaugllt the Satyaanrtta Vtl'eka or the Intuitive
dt'hber~l:Ionon v.t l1atare real-and'unrealentities ·fron1 the Adilyaaroapa
.-\pul'cada Drish Us.·

65. g: Thus to teach Jp.gatkaaranatwa (causation of the world}

from the Adhyaaroapa Drishti what is the authority or canonical
source? What benefit at all can ac~rue(Iro~ it_?

A: Froln tilis the So(kaaryal.'aada (the theory of t lie birth of an

existing entit~·) lnctccordance \\~itl1 the ger1l11ne teaching'of \'-edb.nUc
spIrItual science as \\'ell as the rational. dialectical deduction and
J Llstlfication 'of the. division inta IshtL'ara(the Lord Creator) and
Et-'sh i[al'~~a t t he ruled Jagat and Jeeuas) is' fuHy clarified.

67
 Intuitive Approach of Shankara's Vedanta

66. Q: What· exactly Is the essential teaching pertaining to

Satkaaryauaada (theory of an existing entity being bom)
acceptable to Vedantic Shaastra.? Are there any other Satlu&arya.
theories apart from this?

A: The SaanJehyans opine that - "Kaarana itself gets transformed into

the Kaarya": further they say - UKaarya and Kaarana are Ananya
(identical). ,. Shri Goudapaada has demonstrated that their theory of
Satkaarya is 'Asaadhu' or that which cannot be established or
sustained on the strength of reasonig. and then has propounded
(enunciated) the Satkaaryavaada acceptable to Vedanta in the following
manner: ·'Bhootam Na Jaayate Klnchldabhootam Nalva Jaayate:
Vlvadantoa Dvayaa Hyevamajaatlm Khyaapayantf Te"
(Goudapaada Kaarlka 4-4). Meaning: '-That which exists is not born:
that which does not exist never at all is born - thus those DvalUns who
are argUing and disputing among themselves. are. in truth, projecting
(propounding unwittingly. as it were) 'AJaaU' or birthlessness alone."
Here in this particular context. because Saankhyans. who are
proponents of Satkaaryavaada. are being blamed by Valsheshlkas,
while the latter who are the proponents of 'Asatkaaryavaada'
(the theory of a non-existing thing being born) are blamed by
SaanJehyans - a clear verdict gets evolved from their mutual quarrel,
namely. that both their theories are invariably defective: besides, the
truth that "From the Paramaartha Drlshtl the Tattwa or Reality of
Brahman or Atman never at all is born" - is established jointly by their
dialectical disputations and opposite viewpoints. This is implied by the
above Kaarlka.
"Kaaranam Yasya Val Kaaryam Kaaranam Tasya Jaayate: Jaaya-
maanam Kathamajam Bhlnnam Nityam Katham Cha Tat" - (G. K. 4-12).
"Kaaranaadyadyananyatwamataha Kaaryamajam Tava: Jcw.yamaa-
naadhal Val Kaaryaatkaaranam Te Katham Dhruvam u - (G. K. 4-12).
Shri Goudapaada in his these two above Kaarlkas has shown the
defects in the other proponents' theories in the manner: "In the
doctrine of the Saanlchyans who propound that - 'Pradhaana which Is
the cause becomes transformed into its effects like Mahat. Ahamkaara,
etc.; and therefore. Kaarya is Ananya (identical) with Kaarana' - it
amounts to saying that although the Kaarana gets transformed into
Kaarya. that which is born is Aja (birthless). which is (on the face of it) a
blatant contradiction."
"Satoa HI Maayayaa Janma Yujyate Na 1U Tattwataha: Tattwatoa
Jaayate Yasya Jaatam Tasya HI Jaayate" - (G. K. 3-27).
"Asataa Maayayaa Janma Tattwatoa Nalva Yujyate: Vandhyaaputroa
Na Tattwena Maayayaa Vaapl Jaayate" - (G. K. 3-2BJ.

68
 Brahman as the Cause of the Wo~d

In these two above Kaarlkas Shri Goudapaada has established

diallectically the Satkaarya propounded and/or acknowledged by
Vedanta in the following manner: '"The entity which is Sat (really
existing one) may be born by virtue of Maayaa (magic): but if it is
propounded that it really is born. then it amounts to saying - 'That
which is already born (existing) itself gets born again. afresh' - and this
proposition becomes defective logically. But if a thing is at the beginning
itself Asat (non-existing phenomenon), there is no possibility of it being
born at all." In this manner the Asatkaaryavaada is also condemned.
"Neha Naanetf Chaamnaayaadlndroa Maayaabhfrftyapf: AJaaya-
maanoa Bahudhaa Maayayaa Jaayate Tu Saha" - (G. K. 3-24).
In this Kaarlka several Shrutl sentences like - "Neha Naanaastl
Klnchana" - (Brlhadaaranyaka 4-4-10): "Indroa Maayaabhlhl Puru-
roopa Eeyate" - (Brlhadaaranyaka 2-5-19): "AJaayamaanoa Bahudhaa
Vyaayate" - (Talttlreeya Aaranyaka 3-13) - - have\been quoted as
authoritative sources and on their strengfh Shri GQudapaada has
adduced sufficient Pramaana Vaakyas to conclude (deduce) that -
"The Absolute Reality of Atman (Aatma Tattwa). which is really birth less
(Janmarahlta). nlay plausibly be born by virtue of Its own magical
powers (Maayayaa).'·
This 'Maayaa Satkaaryavaada' (theory of magical birth of the Eternal
Entity of Brahman or Atman) has been expounded in the Brahma Sootra
and the same tenet has been elaborated upon by Shri Shankara in his
Bhaashya on that Sootra. For example: The Sootra (2-1-7): "Asadltl
Chenna Prattshedhamaatratwaat" - has been explained in the
Bhaashya as: "Yathalva Heedaaneemapeedam Kaaryam Kaara-
naatmanoa Sat Evam Praagutpatterapl ItI Gamyate: Na.... •... Heenam
Praagutpatterldaaneem Vaa Astl. .. - (S. B. 2-1-7).
The Shrott enunciates that - "Brahman is devoid of Shabda (sound).
Sparsha (touch) etc." The world which appears to be associated with
Shabda. Sparsha etc. is never existing apart from Brahman: in other
words. the world of duality or diversity is ever appearing in Brahman
(to wit, Brahman is the substrate for the appearance of the world of
duality). This elucidation is tantamount to enunciating the Maayaa
SatJeaaryavaada alone.

67. 9: What is meant by 'Ishwara'? Is this Ishwara different

from 'Brahman'? Howat all can this Ishwaratwa (Lordship) arise
in Aatma Vastu (The Reality of the Selt) which is non-dual (one
without anything second to It)?

A: Brahman. the cause. alone In relation to the world. the effect. is

called 'lshwara' (the Lord Creator): just as the Kaaranatwa (cause ..
hood) is superimposed on Brahman, in the same manner Ishwaratwa

69
~lso is supt'f1lnposed on Bralunan and is per force relati\'e indeed. Just
as ill relation to the effect tile tr~nsaction of treating or calling another
thing its cause has arisen. in relation to the 'Eeslzilal'ya Jeet'Q'
(the souls created and controlled by the Lord ]slzu'araJ that Re~~l1ty of
Bra/liT/an IS called or transacted as 'IshlL'ara', the Lord. For this reason
alone. Shri Shankara in l11a11Y contexts in his Bhaashya has used the
\\'ord '[shu'ara' ill the sense, or \\rith the Il1eaning, of 'Kaarana
Brallrnan'. For exanlple:
(i) "Asya Jagalai1a Naarnaroopaabhyaam Vyaakrilasya .... Ja nlllQsUli-
U/Jitangan1 Yalalla SarL'ajnaat. Sar~lashaktehe Kaaranaad Bllat'aU
'Tad Bra/una' III Vaakyas/zeshaha" - (Sootra Bhaashya 1- 1-2).
(ii) )"cHhoaklaL'isheshanasya Jagataha Yathoaktal'ishesh,anaITl 15/1-
u'orarn AlukClL'aa Anyalaha Pradhaanaadachelanaad Anubhyon(sJ-
bhaal'aat Sarnsaarinoa \'aa Utpaatyaadi $arnbhaal'ayilurn
Shakyarn" - (Sooira Bhaashya 1- 1-,2).
(In the above excerpts Brahman is called (shu'ara. Sarl'qjna and
San'eshuJara).
(iii) "Kim,u Vaklal'yarn Anekashaakhaabhedabhinnasya DCl'aUryang-
manushyauarnaashrarnaadipravibhaagaheloa!lo RigL'edaadyaakh-
yasya ....... Sarl'ajnalulam Sarvashaklimatu'arn Chelf' - (SooLra
Bhaashya 1- 1 - 5).
(Here bGcause the special features or qualities of SarvaJnalu)arn
lUlnniscience) and Sarv~shakUtwam or oll1l1ipotency are tnen-
tioned. it anlounts to signifying Brahrnan as Ish~'ara alone.)
(iv) "'r'alprasaadaat Hi Yoaglnaamapyateetaanaagatal'ishayam Pratya-
ksham Jnaanarnicchanti Yoagashaashlravidaha KtrTlUl'aktavyam
Tasya N ityas idd/zasyaJ shwarasya Shrisiltl s thi tisaJnhrl ltv isha yam
Nityajnaanarn BhavaleeU" - (Sootra Bhaasya 1- 1-5).
(Here it is stated that [s!lwara, whorn the exponents of Y'oga
Shaastra are teaching. is none other than Bra/unan. the cause of
the Jagal),
(v) "Apt ella Al'ldyaadirnataha Samsaarlnaha Shareeroadyapekshaa
JnaanoalpalUht Syaat: Na JnaanapraUbandhakaaranar'ahttasya
lshu~arasya"- (Sootra Bhaashya 1-1-5).
(Here it is stated that there is no inlpedilnent \l/hafsoever for
BrahTna Jnaanasu1aroopa and hence that Itself is called lshu'ara).
(vi) '~S~,'ashabdaadeva Sarl'aJnaha ls'hu'aroa Jagataha .Kc;aranam
Shrooyale SaTnhftoapantshadC' - (Sootra Bhaashya 1- I-I I).

68, Q: If the ultimate purport of the Shrutis is to teachthat -

"The non-dual Atman alone is the Pararnaartha ,Satya, (the
supreme, Absolute Reality)" - alone. then why is it that the Shrutis
teach about lshwaratwa~ Sarvajnatwa etG. at all?

70
 8fot-,rrion os P-,~ COlJs.? of the World

A: \Vp hHve aln->cHi)' ~tated that frOtll the vie\\rpoint of the relati'on \vith
tilt'"'orld of n<lll1eS and fOrtllS the ShruUs teach about [shu'aratwa. His
~urt;(Jjnlllu:(1 ~(c. 0111\' frolll the VYCll'ahaara Dr/shU alone, For this the
131!Ud~llyukauru has given a rational or dialectical device as foHo\vs:

.. :\'tl uush lJdci ha huddha rnuktClsu 'aroopaClt.... Sag uneslioopaane shu

t '1) n ~J 0 fl k s II !J a tal ti .. - (S 00 t r a B h a ash ya 2 - I - 14 ),

Tllcre l~
an iIllll\en~e benefit it, delibecating upon the various teachings .
OIH: b~'oJle. explained in grcatdetail ill this 10ngBhaashya portion:

(1) In the Soolra - "JanrnaC1dyasya' Yalaha" \vhile projecting the

Bralzrnn[axana. the statell1e'nt that - 'Brahman is the cause for the
~JG nrncz. ~Lllili and Laya of the JagaC is Inade fron} the Adhyaaroapa
DrisllU alolle. And ackno\\'ledging the \'yaavahaarika Kaaryakaara-
[la/JltaQl'Cl or tile elllpjrical categories of cause and effect. Brahrnan
l1;l~ becn lllentioned as the cause. that is all. FroIl1 this, the
refuLltion of the \'arious theories presented by proponents of
Prod/uuHla as tlte Kaorana for the Jagat (Le. Saankhyans):
PururTlCZanU5 as the cause of the 11laterialistic \\'orld
li.t'. \'oishcshikas) etc. 'is Illade very clear: further. the subtle
reL1tio£lShip bet\\'een SatyarTl and Anrilam, (to \vit,'. \'edanUc
tncthodotogy of teaching' is: Jagat is 'Aqhyasta' or the super-
ill1posed phenolllenon, Illiscol1cei\'ed one: Brahrnan, the non-dual
f\t'~llity. IS 'Aaspada or the substrate for this Adllyaasa or
Illi~col1ception. \'cdanUc 11lethodology teaches us further that this
relation~hip bet\\'een a
real entity and a, f<ilse appearance of a
I

pller10111enon as if the latter is real is itselfdlie to 'Al'idyaa': but for

the Al'idyaal'antas. yery llluch steeped in materialistic trans- , 1 " ,I

actions a.nd pursuits. this Illethodology ac~epts 'in the beginning.

by \\'ay of a concession and ptl rely for the purposes of teaching. all
IllllI1dane relationships of cause and ~ffect by deliberate super-
i 111 P 0 ~ it i 0 I1 but 1ate ron' res c i n d s 't his sup e r i III po s iti 0 n to b r i 11 g
IlU1l1e the non-dualisll1 of Brahman or Alman) becorl'les very
evident. Fron1 this there is no harn\ posed-to AatTnaikatu'Q
teaching at all.
(li) Here calling Brahrnan. the non-dual Absolute Reality. /s/llL'ara is
L ,

necessitated only by the relationship of the latter to the Ecshilal'ya

KarlrulJhoakr..ruToopa JCCL'as C?r transIl1igratory souls of the nature
of agents of actiqn-clllll-enjoyers. \\'110 are said to be lorde,cj o\'er or
controlled by !sllu·ara. It should be e\ident to ,the careful stll'dent
that froIll this teaching the qualities (Oharmas) like 'lshu'aralu'a'
and 'Kaarana[u'o' do not at all attach to or taint Brahrnan.
I iii) Braftrnan being called 'Sart'ajna' and ·Sarll C1.shakta' is onI~' frOiD the
\ie\\'point of Its KaaranaaL'astha or grosser eIllpirical state of being
a cause. But froln the vie\vpoint of Its Transcendental Absolute

71
 Intuitive Approach of Shankaro's Vedanta

Being (Paramaartha Drlshtl) neither 'SarvaJ na twa , nor

'Sarashaktatwa' is to be found in the least in Brahman.
(Iv) For the whole of Samsaaraprapancha or the world of trans-
migratory existence. names and forms are the seed. These names
and forms cannot at all be described or defined as 7attwa-
anyatwaabhyaamanlrvachaneeya' or either as Ishwara's essential
nature of Pure Being or as independent entities existing by
themselves apart from Ishwara. In fact. as If they are lshwara's
very core of Being these names and forms are 'Avldyaa Kalplta' or
projected or conjured up by nescience. These are called Maayaa.
Shaktt. Prakrltl in Shrutis and Smrltls and this fact is very evident.
(v) Ishwara is none other than Brahman alone. which is different from
'Avyaakrlta NaamaroopabeeJa' or the seed form of names and
forms in an unmanifest state and which is independent unto Itself.
(vi) Brahman which is the Ultimate Reality (Paramaartha) Is non-dual
(Adviteeya); in It there is no transaction whatsoever.
(vii) The Sootrakaara (Shri Baadaraayana) In the Sootra (2-1-13):
"Bhoaktraapatteravibhaagaschet Syaalloakavaf' - has given the
illustration (analogy) of foam. waves and bubbles as the
constituent parts of sea water wh~Ie teaching this Ultimate Reality
or Brahman neither with a view to concluding that Brahman is
also having constituent parts (Saavayava) nor to affirm that !r:.
Brahman there are divisions of Bhoaktru. Bhoagya etc. In fact, the
Sootrakaara does not entertain even an iota of the idea of teaching
that - 'Brahman is Parinaaml or an object that undergoes
transformation' - at all. For that reason too, he has taught
through his Sootra: uAarambhanashabdaadtbhyaha" - that -
"The world of duality is Ananya (identical) with Brahman: and
Aatmaikatwa or non-dualism of the Self is the final truth alone".
These alone are the genuine Vedantlc Siddhaanta. This fact also is
clarified here in this context.
(viii) The Sootrakaara acknowledges lshwara as 'Parlnaaml' only from
the Vyaavahaarlc viewpoint; he does so with the ultimate purport
of teaching that - 'The Jeeva can reach or attain Brahmanhood
through Upaasana (meditation).'

69.Q: Regarding those preceptors who follow (adopt) the

Shaankara Siddhaanta and propound the various topics, which of
the tenets of Shrl Shankara have these preceptors wrongly pre-
sented or commented upon?

A: (I) Although Shri Shankara has time and again reiterated In a

crystal clear fashion that - ·'Maayaa. NaamaroopabeeJa. Prakrltf
- all these various names are given to the unmanifested causal

72
 Brahman as the Cause of the World

state (PraagroopaJ of the world of duality (which is the current

topic of discussion) and that unmanifested causal (seed) form is
said to be 'Avldyaakalplta or a projection. a conjured up phe ..
O

nomenon (concept) of nescience (to wit. the serious student of

Vedanta Shaastra cannot afford to forget or neglect this prime
secret of Shri Shankara's methodology of teaching that -
'·Maayaa. or Ishwaraos Shakti is itself Avidyaakalplta. just as
Ishwaratwa also is Av'dyaakalp'ta' - and the student should
carefully discern the facts that - 'Avldyaa itself. in a manner of
speakingo is the cause for the effects or concepts of lshwaratwa
and Maaya: further. Avldyaa cannot be carelessly equated with
A1aayaa in all respects: foro all kinds of logical discrepancies will
arise to confuse and confound him resulting in his totally missing
the true significance of the unique methodology that the world
teacher adopted - in consonance with the traditional pedagogic
methods - in bringing home the subtle truths of Advaita
Vedanta°r - some commentators have interpolated and adduced
their own methodology of equating those three terms of ~1aaya.
Naamaroopabeeja and Prakrltl with Avtdyaa and Avidyaashaktl
(to wit. Shri Shankara never calls Avtdyaa as a Shaktt ,?r a
potential force. but has used Mayaa to mean Ishwara's Shaktl or
omnipotency. quite in keeping with the Upanlshadlc teaching.
Evidently. the confusion seems to have arisen from equating
Avldyaa with Maayaa in all aspects).
(11) Discarding the Bhaashya teaching that - ··Avldyaa means the
mutual Adhyaasa (misconception and superimposition of
qualities or characteristics of each on the other) between Atman
and Anaatman" - Mandana Mishra. the author of 'Brahma-
slddhr, has misinterpreted Shri Goudapaada's technical words
calling ·Agrahana· (non .. comprehension of the Reality) ·Kaaranaa..
vldyaa· and 'Anyathaagrahana' (misconception) 'Kaaryaavldyaa'
- in his (Mandana's) own whimsical way and has called both
Avldyaa to start. or bring into vogue. his own methodology.
(iii) Because Maayaa or Avldyaakalplta Prakrlti is misconceived in. or
superimposed upon. Atman. it cannot be determined or defined to
be either Atman Hhnself or some independent entity different
from Him. But in the context where Shri Shankara has men ..
tioned 'Tattwaanyatwaabhyaamanlrvachaneeya' - Mandana
Mishra and the Vyaakhyaanakaaras (post .. Shankara sub-
commentators) have conceived a new meaning for the above
'phraseo, interpreting it in the manner - .. 'A nlrvachaneeya, -
means that which cannot be detennined as either 'Sat' (real) and
-Asat" (unreal) and is a substance (Padaartha) which is of quite
a queer form different from both (i.e. Sat and Asat).oo

73
 The other Bhaashyakaaros \\'ho had uJ1d~rtaken an;exanl'inatlon
of Slln Shankara's' .SldGthaanlu ha\'e erroneou~l~' taken tllh
InterpretatIon of f\landana !\1ishra and the Vyaakltyaanakaorus
to be tllat of Shri Shankara alone aIld have refuted and criticized
1t. Thuse \'yaakityaanakaaras.\vho are the proponents of
',/H'idyuapaadaa nal1aada' (the ,theory that AuiduaQ itself IS t t Ie
I

Inaterial cau~e of the: \vorldl have ilnagined a conlpletely ne\\'

theory (a highly defective one at that. but,olostly in \tOgtlC toda~')
t 11a t ---- "The &t1 veJ of nacre or sea- shell (Sh ukliFoja in) et.c. -- t IH~
appearaLlce~ \\'ilich are Antrl'ochanct?ya Fndaarlha, or a
IllatenaUstic, substanU\'e. thing whicb cannot be ,deternlllll'd or
defined as either Sat or Asot -. are entities (sul)~l1ances) born Ollt
of allother kInd of .4l>idUQa:. ",rhich is tlae substratunl for nut onl\'
things like S/lUkU tn~cre) etc. but also the; ChaiCnnyn
(Consciotlsness) \vhlch is :.4t."O..cchhillna'or inseparable frosn.ti1eIll,"
\Thi~) l.~ truly a far~fetched·unsustainable ill1nglllar),·theory \\'hiell
can never stand the onslaught of logiC. partlcll1ar.ly ,ccitiqtll' of
rea5>on: besides, it has. in the nlain~ vitiated Shri ShnTlkara'~
pristille pure Adl1aila \{edanta StddllQaTlta bey'ond redenlptioIl, ~o
to speak, Perhaps. onlyanother ,'V/orld teacher· or the calibr-e of Adl
Shankaraalone Inay'save or $a~vage,Vedant& frolll ..fuLrther bartn
and defileIllent}.
(i\'J Although Shri Shankara's description of 'ArJiY0.nsa is very clear
in tenllS like 'AtasTrifnsiarilJuddllrhl' 'the BhruontUnuano '"';-
deluded, \\Tong kno,vledge' of a thjng' as ,soJnething other than
\vhat it· is) ..- SOllle \~yaakh!Jaana_knura5. ,have lltisHlterpreted it
saying that -.-- '·:A.dhyaasQ,IHeruls not onl\' this 'Jnaanaadhyoasn'
or Il1iscpnceptipn but besides· thiS' there· 'is: ·anot he r
!Artltaadhyaas.Q· \vhich-}s nothing but the 6hllkUrnJClla or nacre-
stiver. rope-sn~ke .etc., which are born or appear' in an
, AnirL'acitn n!!eya N1ann.er, ~

(v) \\11ereas Shri ShanKara has enuncia.ted that - "Ah a r-T1pralya-

Uagnn1ya .4lrnan or the Self (Pure Consciousness) asscrciated \\'itll
tile adjunct ·of 'A,harnknarQ' or ego or the T notIon is, the rJeel'u'
ltransnlagratory sou1f and that- ~ Quite different and distinct
fF0111 ·hinl asil,is· 'Snakshi' or '\VitlleSsing ,Co1lsciollsness is
Ishu)(:l;ro,.:' --, SGl))e other Vyaakh,yaanakaaras are' propollndlng
their 0\\'0 pizarre Qoctrinaire .theory tha't'.J.-- '~The .AL'Id!JUlfl ,SlIakli
that is attached to or has adhered to 'Atrnan gets tr3rlSfOllhed into
Ahafnkaara', fu rtlrer. tllere Adhyaasa alone is not.At:idyan. TIl3 t
Av;dy<;la (Sltakti) covers up even. the BrahTnaStL'aTobpa by dint of
it~ o\\rn Aavarana,sllakU' or potenc)' of aovering up; or hiding
anQther thing... aJld, thereafter by virtue of its ather '\./Ikshepa
,S119rkU' or potency. Qf.disper~jng or: scattering cr:eates (cau~e~)
 Brohman as the Caose oflhe World

'SUfTlSQnritU)Q' or transmigratory eXistehoe {Jee'fat4V<Jlj" Thus

they have ackno\vJedgedAlrtdyaa Shak~L \VITici... 'is tdta11~" diffetent
fruill ./\dlzljaasaas described 'b)"Shri'Shao,kara, tJtley have further
explained ,tha,t thlsA'L'ktyaa Sftakti is the Kaarand and
SarTlSllarHu,'a is the Kaarya" This in truth. is the Nacir!f[1·kaaranfl
VyavaltaarCl' \vhieh they :have a~kno\vled/ged and adopted. This
e\'ideI~tly an10uIlts'. to thejr cOluplet<t neglect ()f the Bh.aash!Ja
SidcUtaanta that,~ "All 'FyaL'Q'/taarns ar.e due to Ad/ryaasa
alone,,"

(\'1) :\ needless cOlltro\'erss" ha's hee,n started "'ith a \'ain topic for
disclIssion to the effect that - "To \\'110111 does AL~id~jaa attacl1
itself - is it to Bralzrnan or to the Jeet'a?" Saine have opined that
it <1,ttaches itself to the JeeL'a, \\'hile SOIne others say that it
attaches its~ti to- Bra/v-nan; \:~t~Plll€, o~be~-s.. have thought that it
attaches itseif to- the Cflinmaatra or only the consciollsness
de\'oid of the divisions of JeeL'atu'a and BrahrnatlL'a. Another
to{JIC of discus'sion 4s ~!"(s A~~-rt1yaa one or n1at1')r?'" - and sOlne
have opined it to be ene', \vllile S'01tH~- othe1"s are sa)~n-g that -
'-ERCh Jeet'Q has - on~ A£lidydO' and t'h llS AL'1duaas are t1"1any
(to wit., a'S IHRny R-S tlh~,tH_'\-rt1'Der of ~t'as')," Th'us rheyhave
expressed and exhibited' tlleir 'rn-utuaf d'j(fe-i-ences of oplnion
alllong tllell1sel\'es, Olle I110re ql)estion is raised as to - "Is
Snaks1ii one or 1113'11\'-:'" - and once again SOlne have opined that
' - "Jet~L'a Sacikshis are different froIn [s/lu'ora SaakshC' - and
in thi~ \\'a~' they are conCei\'Il1g hlg111y illogical and ill4lginary
doctrinaire theories (\vllich again cannot stand the test of critique
of reasonaild Intuitive exper-ience or Anubhava-). It is ,so very
clear and e\ident that theseJ dlsputftMts have'con~pletely forgotten
the Upanishadic teaching that -- T};H~fransaction$ of one and
'Il1any' can n~\'er take place \\'ithout ;111Y relation to tiIll,e. space
concepts" and the trli~h that - "Saqksht (the \Vitnessing or Pure
Consc,iollslless) jst(l~r~VitI:less for ever\i.hing else: In It then:; is no
scope at aU for the en'try oJ any nun1ber \\'hatsoe\'er .... Y~t another
ridiculous' exerci,se Uil "futility') has been indtllged. in by these
r~bid Jogici~ns \\'ho" ha\'~ undertaken the \\'ild goose. chase of
finding tl~e Prarnaana for {\t'idyaa itse'If ?pd in tile process t1a\'e
beCo)lle totally obli\iollS and 'ignorant of theAnulJllaL'a ,(lntulti\'e
experience) th;!t "All Prarnana \ 'YQl'allaara (ell1pirical
transactions of finding \"alidIl1ea)lS of e\.'idence) are ,born ,Qut of
AL'inuaa lt~elf'~

For aU these bl<lLlnt blenlisltes in: these ,\veirdtlleo,rresior ,tenets tile

root. pnll1c cal.lse 15 to be- traoed' excfuIsiyely tc the'total neglect or
oblt\"IOllSness of the in1portantVedantiCteach1ng that ~"All the
\ 'edantas fL'pa nisllads) propou nd.on tt1e' fir'Jl1 basi~ -of tlie'lnlll1aCU late

75
 Intuitive Approach of Shankara's Vedanta

time-tested traditional methodology of Adhyaaroapa and Apavaada.

that Avldyaa. which is established on the universal' experience of the
type of A nyoanyaadhyaasa (mutual superimposition of their respective
qualities or distinctive characteristics between Atman and Anaatman)
and which is the Adhyaasalaxana (of the nature of misconception). can
be got rid of or dissolved by means of Aatmalkatwa Vldyaa (the non-
dualistic Knowledge or Intuitive experience of the Self as Pure
Consciousness):' Therefore. the curative medicine. as it were. for
getting rid of all these above-mentioned defects and defaults is to
remember always the methodology of Adhyaasa. on the one hand. and
the Kaaryakaarana Prakrlya (the methodology of cause and effect) as
already explained by us in some detail.

VIII./SHWARA AND JEEVAS

70. Q: The Laxana (characteristic) of 'Brahman being the cause

for the birth, sustenance and dissolution of the world' mentioned
by the Shaastra does not seem to suit It for, In ditTerent Shrutis
different orders of creation have been described. Is It not? How can
all such discrepancies be reconciled?

A: For this question Shri Baadaraayana has prOVided satisfactory

solution in his Sootra (1-4-14): "Kaaranatwena Chaakaadlshu Yathaa
Vyapadlshtoaktehe'·. The purport of this is explained in the Bhaashya
in the following manner:
(i) Yathaabhootoa Hyekasmln Vedaante SarvaJnaha Sarveshwaraha
Sarvaatmaa, Ekoa(s)dvlteeyaha Kaaranatwena •. BhavltumarhateeU
Shakyate Vaktum: Atlprasangaat•••
Its gist: The Brahmaswaroopa or the essential nature of Pure
Being-Consciousness that is enunciated in one particular
Upanishad is Itself described invariably in the same manner in the
rest of the Upanishads and such a unitary Pure Being-Conscious-
ness nature of Brahman alone has been enunciated to be the cause
for the world of duality (Here the seeker should not get confused by
such variations in the order of creation; for. in the ultimate
analysis. creation or. for that matter. the details of the order of
creation are not so important as the very cause of creation. and
this l~tter tenet of Brahman as cause is enunciated synchronously.
In fact. the very purport of teaching creation rests on diverting the
attention of the seeker from the world of duality towards its
unknown cause using the Adhyaaroapa technique and when
Brahman is cognized to be beyond both cause and effect categories.
then the deliberately superimposed qualities or characteristics

76
 Ishwara and Jeevas

of Brahman are rescinded by Apavaada). It is true that in so far as

the Jagat. which is the Kaarya:- and its order of creation are
concerned. different Upanishads have described the order of
creation in different ways. But merely on that count it cannot be
affirmed that in the matter of the Kaarana also the Shrutls
(Upanishads) do not have any final purport (Taatparya). This is the
opinion expressed in so many words in the above Bhaashya excerpt.

(1) "SamaadhaasyaU Chaachaaryaha Kaaryavlshayamapl Vlgaanam

'Na Vlyadashrutehe' - (2-3-1) Ityaarabhya: Bhavedapt .. Pratipattou
Samsaaryaatmatwavyaavrlttehe" - (Sootra Bhaashya 1.. 4-14).

The purport of this above Bhaashya portion is: With regard to the
Upanlshadlc sentences pertaining to the creation which is the
Kaarya. to the objection that there is no unanimity the
Sootrakaara (Shri Baadaraayana) will give satisfactory answer later
on: but. in case there is no unanimity -. even then it does not
matter. For. by understanding it there does not appear to be any
benefit at all: the Shrutl does not also mention any Phala (benefit):
last but not the least. we human beings by ourselves can never
imagine this. The description of the creation by means of
illustrations of clay. metal and sparks of fire etc. is only a clever
deVice (Upaaya) adopted by the ShruU to divert our intellect
(discriminative faculty) towards the non-dualism of the Self
(Aatmalkatwa) and not to enunciate that the cause is separate or
different from the effect (here. the world). Thus the traditional
teacher Shri Goudapaada who knows the methodology of teaching
handed down from time immemorial from the teacher to the pupil
(Sampradaayavtd Achaarya) also has affirmed. On the other hand.
for the Aatmalkatwa Jnaana at various places in the Shrutts the
benefit has been stated. With regard to the teaching -
"Tattwamasl" - meaning. "That thou art". which the seeker has to
cognize so as to culminate in his own Intuitive experience as -
'hat Brahman am r - the fact that - "From this Shrutt Vaakya
'Aatma Jnaana'. which is engendered. directly helps attain
eAatmaanubhava' or the Intuitive experience of the Self as Pure
Being-Consciousness-Bliss alone" - is cognized by everyone
directly and with certainty or conviction.
Here in this context Kaarana means that Paramaatman (Supreme Self)
on whom the world of duality is superimposed (Adhyasta). And since that
Paramaatman alone is Satyam. the Shrutl propounding Its Jnaana
in order to attain the Purushaartha (the final goal of human existence) is
reasonable indeed. Because the Kaarya Prapancha. which is
superimposed on It is Anr/ta. the Shrutl instr:ucts (the seeker) that the
TattWQ (Absolute Reality of Brahman) should be cognized without any

77
(nixing up. in the least. of the Anrtta \\~orld of
duality: the Shrutffurtllt'r
teaches that in the ParoTnCHlrtha not even n traceior taint of JVuanaOll1'U
(dIversity or lllClIlifoldness) exists. Thus it b enunciated in the S()()[ru
(3-2-13): "Api Cllait'arneke·'. [ts Bhaashya Stl~'s:

"Api Chait'anl BhedadarshananindaqpoorrakaTH ,4blledndor~/lu rUt·

rnet'a Eke Shaakhinaha Sarnaamananli -.--" 'AIq..nasaiL'ednrTlaapLaL'~J(1nl
J\ehul\/aanaasti Kinchana: Alriiyoaho Sa .'\lriiunlaapnoali Ya I1IU ~\'uunCl'(.
Pasfl!Jatr - Iti: Talllaa Anye(s)pl. ~Bhoaklaa Bhoagyam PrerUaarOTn Chu
,\fartran Sart'arn Proaktam Trividharn BralrnlaineraC -~ (.s!Ul't'lu-
US/ILL'aiara J -1) IU SaTnastasya Bhoagyabhoqktrunlyan.frulaJ(sha ndS!JU
Propanclzas ya Bra/unai kaSLL'aL)haa t'alaa rnadheeyale" ( Suulrn
B Izn a 5 Iz ya 3 -2 - 13 ).

Tile gist of the Bhaashya is: The Shruli has specifically ~tresserl tl1~1t
-" 'Those who see as if there exists diver-sity'"in the really norl-dllal
Brahman fl1eet \vith death after death' - in the fbr-nlof a' condernnn t lOll
or criticislTI and then instructed pOintedly that - 'All that is dh'ioed ()J"
differentiated as· Bhoagya (object of enjDyrnent), Bhoaktru (enjo\er).
ParaTnes/zu'ara (the Supren1e Lord - \vho provides or oesto\\'s Upon
those enjoyers the fruits of enjoynleht. as theif'Dispenserf is· BrahTTlnn
3.lone. E\'en SO", it ShOlrld not be reckoned that"descriptiotl·of=<?ret!tjon 11;1~
Y)o utllit.y \vllatsoever. The ShruU adopts a methodolog.v of teachh)g the
subtle Reality of BralHTlan on the strength of a Nyaaya (apllortsrn) that -
'the Kaarya is not BJdnna" (different) frotH the KaaraT1(1" - ' and brtl1g~
honlethe truth in the rnanner:"The Paramaartha (tile UltirJ)~te Realit~')
behind Prillllli (earth) is Ap (\\rater'): theParamaarU,fl of /\p b TeJas (fIre ),"
In this "order of-tracing the root cause for aft diverse "C1nrl gross elt'JJlt'Jlt~
and theircong1ol11erations (of \\'h~ich the \vorld of dlJality is' tlH~ vbll)k
percept] cult11inates in Bra/trTltin alone, In til is rnan ner the creo t in n C1 n d
lts order becoTnes a pretext for tl1eShruli to detenl1ille the Ulthnrttenoll-
dual Reality. and this teaching"of the Shrlllis is to be dlscet1)edb\ the
true seeker. For this reason alone the Sbotrakaorahas entl11ciated tile
follo\\ing Sootra in order to drive hon,e the idea that the dissolution of
this ,,'orld of duality takes place cOTnptetely in the reverse order of It~
creation:

.. \ riparyayena Tu KraT1l0a(s)la Upapadyale ella"",.--- l2-:3- l'~). Tu

explaIn. the gross priInordial eleIl1ent of PrithL" gets dissoh'ed (LnyCl/ ill
the subtler e1ement of Ap. the latter in the ·still subtler elerner1t Tpjas -
thllS these elenlents get dissolved in that order and this procpss of
cii'ssolution reaches its fruition or finaUty in the subtlest calise of
Brahrnan in \\"hich everything gets Illerged. so to speak. This order of
Layachlntana (contenlplation on dissolution) helps' the seeker to
detennine the truth that - 'Everything is Brahman alone' -"' in Ole
u Itinlate analysis (fronl the Paramaartha DrtshU J,

78
 '71. g: ,Since. t.~ wurld of duality is JWl<le up 0[ cBhoag.ya and
Bhoaktru. j-us-tlike. the insentw.nt or inanimate objects which· are
Bhoagya . Vastu. we: should re~kon that the Jeeva. whQ is. the
Bhoakcru. is also born from Brahman nlon-e. ,is it.not?

A: l'\qt ~O. Uecallse tile bodies of Charnacilara Praanihi or nlQvable

,uld 1IIIIIl()\'ab.k c.re.atures ~re UeiIJg born and are dying. Jeeva. \vl1o
t'.'I~t .... c1lllollg tllt::lll. SeeIl1S to be born and to die. In the Jeeva's essential
11.1turt:' of Be\l\g(~u.'aroopaJ there,~xists boththe AalTnaamsha (apart or
.111 .l~pc('t 01 A,lrllatl.,Pure GOIl~GiollSI1t'~s) \\'hich isanitnate br s'entient
dlld AnU(1lTTlCUITTIsfla ta pd.rt or all aspect of not-self) v:hich is insentient
111 t IlP forll1 of Antallko.rana {'tnhlCi) etc, rile' Aatmaamsha "is Nitya

leter-Ilal) \\'bile tile AnaalrTlnC1rns/za is . 4nilya (non-eternal. ephemeral).

(-"llXlng up ooth :these as:pects'people in general tnisCOflceive thefllselVes
to be LJeet'as (transnligratory SOlJlS lla\;ng repeated hirrh's ~and deaths)
;1~ a result of AL'idyna, For this reason alone. in the Adhyaasa
Fltuos!z9a Shri Shat'1Kara has stated that - '£;vomaha'mpratyayfndm
.-isll{'sIIClSll'apracJzaarasaaks/lini PralyagaalrnanyadliyasYQ. Tam Clla
Praqit1(]aalTnaanam Sarl'u-saakshinarn Taduiparyayenaantahkara'riaa-
cfishu AdlI!JosyaU. ,.

Here AI171CUl \\:110 is ·.41Iarnpratyayagamya· is Hinlself the Jeel!a in the

rf'allll of elllpiricaI" transastions: e~stfng or being apart from hiol and
llitlll1il1illg this JeeL'a by His Chaltcinva (P.ure ConSCiousness) as .his
~d~lksfli (\Vitllessi'ng ,ConsciollSne~s) )s Hinlself referr~d to in all the
l r!)o'nisllads as Pb.rarneshu'arG. or Hrahman. In order to elucidate this
1.1C( Shri Shankara has \\Titten -a Bhaashya like _. "Nanuadlrnaa

Ahu Tnpratyayat'isiIayatu'aat Upanishatsveva Vljnaayala llyanupa-

parlnhnL Na: TalsaakshTU1.lenaPralyuktalwaa't: Nci HI Ahampralyaya-
{'isho!Ja KatnH.'!/aUre)(ena Tat~qaksh~e Sarvabhootasthaha Samaha
£kaflci 'Koo'tasthan!lYQha, PurL;1shaJia \'idllikaande Tarkasamaye Vda
/\enacllfdadhigd(alla SarL'asyaalmaa: Ataha .:::;a Na Kenachit
[lrnl.I/ClclkflyG.dtum Shak:yaha" - (Sootra Bftaashya 1-1-41.

III tlli~B1taashya excerpt the Paramq.artilaatman examined in. depth is

LlnllJiar l)y JlaJl~es Uk,e B:ahnlan. /shwara and .Saaksht. PreviousJy th~
~~lr~!i \\'l~ich
th.e Bhaa~hyakaara hadco.n1pletely and qt~rally quoted has
been exanlined to suH the conte.xtuqIpurport here. ThatShruti Vaakya is:

"'Ek&:a fJeLttifla Sarabhootesful Goddhdha Sarvavyaapee'Sarvabrzoota~

(1 ntarcfatrttcta: Kartn'addhyaksh'dha Sarl1abhootaadhil)httsahct Saakshee

CIl<?(aQ J\t!t'a[oa l\'/rg[lhascha'{ - ' fSh'r.Detdashwatata'6- 1'1)~

Here, SOHle detail~

1n \\'hich lshwara. who is ,the ,Witnessing
ConCSiollsness, is difTere,nt or distinct from theJ,eeva. \vho is the
AlIalnpralyayQgarnya. have been clearly· mentioned . with: their dis:~
tlnc.tive featu,res:

79
 Intuitive Approach of Shankara's Vedanta

lshwara who is the Saakshi Jeeua. who I. Ahampratyayagamya.

1. He Is the Witnessing Principle who He Is an object for the Saakshl

o~lectlfies the Jeeva, a Kartru

2. One who resides in every Bhoota One who resides only In his
Vastu extraordlnary conglomeration of the
body, the senses, the mind etc.

3. Of single unitary (Sarna) nature, One who has differences In Jnaana,

devoid of distinctions Kanna, Sukha and Duhkha etc.

4. One alone. non-dual (without Many. one for each body.

anythlng second to Him)
5. Kootasthanltya (devoid of any One who undergoes changes by virtue
changes or mutations whatsoever) of his Karmas, PhalabhDaga etc.

6. Purusha (One who Is full and Parlchhlnna (divisible)

pervasive everywhere)
7. Annan or Self for everyone and Atman or self for each conglomeration
everything (Sang haa ta)

The deliberation of the non-dual Purusha. who is the Witnessing

Consciousness (Saaksht) is not to be found in the Karma Kaanda;
neither is to be found in the logic-oriented Darshanas or schools of
philosophy like Saankhya. Valsheshlka. Nyaaya etc.; for. SaanJehyans
and the others teach that 'Purushas are many.'

72. Q: Is Ishwara. who is ~e Saakshi. bam? Or, Is Jeeua born?

A: "Because Saaksh'swaroopa is the Chaltanya (Pure Consciousness)

which witnesses everything and because It is the Atman of everything.
no one can ever possibly imagine in the manner - "My Atman did not
exist in the beginning: now He is ~rn."

The Sootrakaara has. in his Sootra - uAsambhavastu Satoa(s)nu-

papattehe·' - stated that - "To say that for this Paramaatman. who Is
of the essential nature of Pure Being. is created - is contrary to YukH
(logical devices):· Shri Shankara. while explaining the purport behind
this Sootra has stated in his Bhaashya that to say that for
Paramaatman. who is Absolute Pure Being. the cause is 'Sat' is not
proper. For. between Kaarya and Kaarana there must per force exist
some certain exclusive. distinctive feature in one category more than
the other. Sat is Nirvlshesha (devoid of distinctions). while Asat (means
·that alone which does not exist") can never be a cuase. Therefore. for
Sanmaatra (Pure Being i.e. Atman) there cannot be a cause at all. Apart
from this. if we go on imagining a cause for a cause, then without

80
 Ishwara and Jeevas

reaching any finality we will face the defect of Anavasthadoasha (a flaw

In logic called regressus ad Inj1nltum). Thus the Bhaashyakaara has
written. It is quite necessary for the seeker to remember and discern
that - "Because Atman is Paramaartha Satya. no one can opine that
Alman too is Kalplta (a mere imaginary concept). In fact. even to imagine
in that weird manner too Atman is needed." Even the Shoonyavaadln
who ilnagines that - "Everything is naught or essenceless (Shoonya)"
- does not have any kind of logical device whatsoever to prove that -
"1 too am essenceless (Nlhswabhaal'a)." For. one who imagines in that
Olanner is himself Atman. an existing Entity.
On the other hand. Jeeva is. from the Vyavahaara Drlshtl. one having
a relationship with the conglomeration of the body. the senses. the
nlind etc.: because fronl the Paramaartha Drlshtl he does not have any
relationship with the adjuncts of the body. the senses. the mind etc ..
it amounts to accepting that he does not have Kartrutwa and
Bhoaktrutwa too. nor does he have Janma (birth) and Marana (death).
This above teaching is the Vedantlc Slddhaanta SUbstantiated by the
following Bhaashya excerpts:
(1) In the brief sentence of Adhyaasa Bhaashya - uDehendriyaa-
dlshwahamamaabhlmaanarahitasya Pramaatrutwaanupapattou
Pramaanapravrlttyanupapattehe" - and in its explanatory state-
ments too it has been demonstrated on the strength of reasoning in
consonance with universal Intuitive experience that - "Barring
the identification of Atman with the body as -I' and with the senses
as 'mine' - in the Absolute sense. for Him there is no relationship
with either the body or the senses at all."
(ll) From the brief sentence In the Samanvaya Bhaashya viz. -
"Sashareeratwasya Mithyaajnaananlmlttatwaat'f and its
explanatory Bhaashya. Viz. - ··Tasmaat. Mlthyaapratyaya nlm It-
tatwaat Sashareeratwasya Slddham Jeevatoa(s)pl Vldushoa(s)-
shareeratam" - up to here the above Siddhaanta is established.
Therefore. the fact that Jeevatwa exists only from the Vyavahaara
DrlshU is once again su bstantiated.
The Bhaashya on the Saotra (1-4-22): "Avasthlterltl Kaasha-
krltsnaha" says that - "Tathaa Cha Braahmanam 'Anena
Jeevenaa(ss)tmanaa(s)nupravlshya Naamaroope Vyaakaravaanl'
- Ityevamjaateeyakam Parasyalvaa(ss)tmanoa Jeevabhaavenaa-
vasthaanam Darshayatt" - and further in this Sootra Bhaashya
by the sentence: "Kaashakr'tsnasyaachaaryasya Avlkrltaha Para-
meshw~roa Jeevoa Naanya ItI Matam" - it becomes established
that - "Paramaatman Himself entered into the body and has
acq u ired the transactions of a Jeeva. ,.
(ill) On the Sootra (2-3-50): "Aabhaasa Eva Chaff - the Bhaashya
says: ··Abhaasa Eva Chalsha Jeevaha Parasyaa(s)tmarwa

81
 Jnlasoor!JokaadillOL .... , ..•.. TaciL'yudaasena Paararnaarlhikasya
B r (l h n lU L,J u, a bfla n VQS Ua L'pa des J100 pel pa t [i' 1 j • • ,

lnthi~ B!lnnshyo portion a ratiohal de\1Ce (L/papauf) has been

pro\'ided'in t11P Il1cinner: "Although Pararnaatman has entered illto
alt 5~1C!-I-~(-r-(1';, hel'rlllse the ·AatrnaaJJhaasa·:(the delusory ren~:,ctlOI1
lJ(A( rno ,1 Jr Pu te Consciousness) in each of tile bodies is diHe re 11 t
1'1'0£11 the others it can be' said th'?t JeeL'as are Inany (in a 'l1anner of
spf'aklngi:' r\J1)·\\'<1.~'. It is tantan10lInt to teaching that - "cJeel'(1
111 p <1. Tl S the a::, S Dei; 1. t i 0 11 of the Inll t u a 1 S II pen n 1 p 0 ~ it i () n (r (1 r 0. S jJ a -

ruoci flU(1C1Sn) bet\\'een' Para maarthaatr'nan and H is reflect iOI1

projected b~' -At'id!Jaa,'" For' this reason. topics like Je(!(lo's
SOTHsaarakrcuna or the order of his trasI11igration froin one Janrnn
to c:lnother and his BondhQ~!vloaksha are fit to be deliberated upon
froIll the 'Vyaaf'ahoarlc \'ie'\\~point. The 'teaching that - "JeeL'Q IS
Pararnaatrnan Hilllself' - ' \vhich is to be deliberated upon
(TaatLL'lcally' (ltltllitively) ft'onl the vie\Vpoint of ParClmaartha is
qUite different,
To the question - "Is the JeeL'a born?" - ' ho\v SlIri Shankara lla~
gi\'en an 'ans\ver CZln be dealt '\\'ith no\\', The anS\\'er is: "He is not born
f'"bIn the sta'n'd point of his essential natll re of Pu re Being. but can be
said to be born' frolTi the \'i~\\'point of his Oupaadhikaroopa ( a fOrIn
associrHed \\'ith 'adjllnct's like the bod)< the senses etc,)."

73. g:How does the Vyavahaara of the type - 'Jeeua is born;

he dies' - take place?

A: ror the- Sootra t2·~· 16):- '''Cl1araacilcira('!JapocLShnl!JCIstll SUC1C1Ua-

dt'yapade.s/)oo})JlaaktasladbI1Q'aL'Qbhaal'ltu ' aot" - the BlloaslIyakoara
has '\\Titten hiscOlllT11e'ritar:r llke:
,. S}!(lre,~ r,apraa ct ur bf l.aal)alirQ~bhaa~)ayoarh i SaloGrju nTnamaranasho-
bd~~ Bhat:alaha,. l\'QQsatoaho:, .iVa eli ShareerasQ!niJandhaadanyatra
JeeL'oCl ,JaainG Alritoa \ 'uo Kcnachlllakshyate:, '0(1 Vaa Ayarn Purushoa
Juuycunaanallo Slzar(!crcunalJllisarnbadhyprnoanaha Sa Ulkraarnan
i\lrivarnanTlalzCl' ~ (Brihadoaranljaka 4·3-8) lU Clla Shareerasarnyoago-
l' iyoa90 nirH iUo(] l'e L'(1 tIo nrna rnaranas habdou Dars ha!)a ti",

The teaching that - "The relationship \vith the body is itself caused
to Atrnan b~' dint"of AcfhyuQSQ \\'hich is AIitf1!Jaapratyayaroopa (of the
nature of"nliscotlceptlt>1i)" - is propollnded fro III the Paro.maar(ha
Drishtl.: On the othepflland, froIH the Vyaal'of1aartc vie\l:point. because
of the reason that, just like the Jecl'a, the body too is real empirically.
the Shruti teaches frOIl1 the standpoint of 'Couna VritU' (in a secondRJ)'
sense). that -. "\VHh the association of the bod~/ Jeeva has birth and
\vith i,ts dissol~!tion he has death,"

82
 Ishwara and Jeevas

If it is asked whether from the standpoint of his essential nature of

Pure ,Being or Swaroopa (meaning he being devoid of the adjunct of the
body. ~he senses etc.) the Jeeva has birth. then the answer given in the
Sootra is: "Naatmaa(s)shruternltyatwaachha Taabhyaha" - (2-3-1 7):
and the Bhaashya on it explains:
"Naatmaa Jeeva Utpadyate Itl: Kasmaat? Ashrutehe: Na Hyasya
Utpattlprakarane Shravanamastl Bhooyahsu Pradesheshu: Nanu .•...
, •.. Na Chalvamroopasya Utpattlrupapadyate."
Its purport: "In his essential nature of Being. Jeeva is Nltya (eternal).
Aja (birthless). Brahman (the Absolute Reality). which is immutable.
changeless. without having or undergoing any change whatsoever has
become (rather assunled the appearance of. as it were) Jeevatman:
Jeeva is of the very essence of Brahman alone" - from the support of
the Pramaana of the Shrutls which propound in this manner. we have to
decide or deduce that Jeeva does not really have any birth, Therefore.
the purport of the Bhaashya is: "For the Jee'va his creation or birth is
by virtue of the association with the adjuncts like the body. the senses
etc. alone and not that he. in reality. has birth." Because from the
Transcendental viewpoint Atman is Kootastha (immutable). Advlteeya
(noh-dual. I.e. one without anything second to Him). AJaswaroopa
(of the essential nature of birthlessness). He has no birth whatsoever.
and this teaching is enunciated by Shri Goudapaada in his Kaarlkas
as follows:
"Marane Sambhave Chaiva Gatyaagamanayoarapl; Sthltou Sarva-
shareereshu Chaakaashenaavllakshanaha." - (3-9)
"Sanghaataaha Swapnavat Sarve Aatmamaayaavtsatjltaaha; Aad-
hlkye Sarvasaamye Vaa Noapapattirhi Vldyate." - (3-10).
Meaning: "Aakaasha is born with various adjuncts. gets destroyed,
travels to and from and stays put - just as for all these various
transactions empty space becomes an object of conception. in the same
manner Atman in the form of Jeeva becomes an object for all mundane
transactions like Janma. Marana etc. Although in the dream many
bodies etc. of Jeevas are seen to have diverse forms. all those bodies are
created by virtue of Avidyaa alone and do not exist in reality (actually): in
the sam~ way. all the bodies seen (to appear) in the empirical (waking)
transactions are also merely Maayaashareeras or magically appearing
bodies projected or conjured up by Aatmaavidyaa or ignorance
pertaining to our essential nature of Pure Being as the Self. Thus Shri
Of

Goudapaada has brought home this truth with a suitable analogy.

This same meaning has been made clear by Shri Shankara in his
Sootra Bhaashya as follows:
The Sootra (2-1-28) says: UAatmanl Chalvam Vlchltraashcha HI" -
and the Bhaashya on this Sootra,says: Although the person who sees

83
 Intuitive Approach of Shankara'sVedanta

a dream is a single individual. within him alone a world of diversity Is

created: similarly. Atman remaining as He Is eternally. In the empirical
world all kinds of diverse. multifarious creations are appearing to take
place indeed: for this reason. to say that - 'Paramaatman at all times
eternally exists as one and one alone' - is not at all unreasonable
or illogical.
The Sootra (3-2-3) says: "Maayaamaatram TIl Kaartsnyenaana-
bhlvyaktaswaroopatwaaf' - meaning: "Although there within the body
itself the dream is being seen and a diverse. multifarious world appears
. to be seen therein. because - unlike in the waking world - the
necessary time-space-causation categories do not exist therein for a
world of duality or diversity to exist. all of us will have to per force
accept that all that dream world is Aavldyaka alone (meaning. a mere
projection due to Avldyaa). is it not?..
The Bhaashyakaara has explained it thus: UNa Cha Vlyadaadlsarga-
syaapyaatyantikam Satyatwamastl: ...•. •...Atoa Valsheshlkamldam
Sandhyasya Maayaamaatratwamudltam . ••

74. Q: From this deUberatlon finally what is it that Is said to

have been detennined?

A: (I) Atman. who is the Ultimate Reality (Paramaartha). Is non-dual.

the only Entity without anything else second to Himself
(Advlteeya) and exists unto and by Himself. Because He does not
have any restrictions or limitations imposed on Him by time-
space-causation categories of the world of duality. we can never
imagine Him having Janma. Marana etc. In Him. oWing to a
relationship of. or association with. (adj~ncts like) the body. the
senses etc. which are conjured up by Avldyaa (nescience) of the
nature of misconception (Adhyaasalaxana) the mundane
transaction of Jeevatwa (transmigratory soulhood) is proJected. If
for the word 'birth' the meaning of - -as a result of Adhyaasa
something appearing' - is reckoned. then there is no objection
whatsoever to say - '-Just like Naama and Roopa. the body. the
senses. etc. which are Dlade up of names and forms and. further.
by the relationship With the body. the senses etc. the Jeevas who
appear to exist are all the Kaarya of Paramaatman alone." In this
sense alone Shri Goudapaada has stated that - "Just as from
Aakaasha (empty space) pots. pitchers etc. and pot-space.
pitcher-space etc. are born. Jeevas as well as the conglomera-
tions of the body. the senses etc. (Kaaryakaranasanghaata)
are born out of Paramaatman alone." Utilizing the axiom
of Adhyaaroapa and Apavaada and for the purposes
of teaching the Paramaartha Tattwa. the Moaksha Shaastra

84
 Jeeva's Vyovo"oora

(splritual science devoted to the "teaching of Liberation) is begun

by assuming the Jeeva who is Ahampratyayagamya as
a ·Jljnaasu· (one desirous of cognizing the Ultimate Reality of
the SeIO.
(li) The Shrutl in a secondary sense (Gouna Vrtttl) transacts tn the
n1anner - ··Fron1 the VyaL'ahaara Drlshtt Jeevas are born and
they die,by virtue of the Janma and Marana of their bodies.
(iii) Jeeva in the form in which he appears is neither Paramaatman
nor is he an independent entity existing apart froln Parama-
atman. Even so. in such a state too his Paramaartharoopa or
essential nature of Pure Being-Consciousness invariably exfsts.
The Shrutl instructs in the nlanner - ··Tattwamasl·· - nleaning.
··Th~t thou art·· - in order to propound the Brahmatwa
(the essential real nature of Pure. Absolute Being) which is the
Ultinlate Reality only after negating. or sublating the false
appearance of the former phenolnenon. While teaching in th~t
-manner the ShruU sUblates all adjuncts like the body. the senses.
the mind. the concepts of the external objects - all of which go to
make up Anaatman nature by the cryptic statenlent - ··You are
not that"· - at every negation and finally what relnains after all
such series of negations the Shrutl points out to the Shroatru
(listener) in the ntanner - ··That Paramaartha Chaltanya
Brahman alone thou art:· In the same nlanner all teaching
methods adopted by the Shrutls pertaining to topics like Jeel'a·s
Ekatwa and Anekatwa. Jnaana. Parlmaana (dimensions or
limitations). Kartrutwa-Bhoaktrutwa. Paramaatma Amshatwa.
Janmaantara Loakaantara VyaL'ahaara. Avasthas. Bandh.a
Moaksha Vyavahaara etc. etc. should be reconciled and reckoned
in accordance with the differences of the Paramaartha and
Vyavahaara Drlshtls as taught or propounded in the Shrutls.

IX. JEEVA'S VYAVAHAARA

75. Q: Viewed from the Vyavahaara Drishti. Ishwara exists
(resides) In the Jeeva's body. Is It not? Then. does the Jeeua's
Vyauahaara taint lshwara or not?
. A: Sootra (2-3-46) says: ··Prakaashaadlvannalvam Paraha··. The
Bhaashya on this says: ··Yathaa Prakaashaha.... . ... Tasmaat. Naastl
Jalvena Duhkhena Paramaatmanoa Duhkhltwaprasang~ha ...
The purport of this Bhaashya excerpt is: Although the sun·s or
(or moon·s) light. which pervades everywhere. by virtue of its relation-
ship or association with adjuncts like fingers. hands etc. itself appears

85
 Intuitive Approach of Shankara' s Vedanta

as if it (the sun's light) is straight or crooked assuming various such

forms. in reality it does not assume such forms at all: ifa pot or a pitcher
Is carried from one place to another. though the pot-space and the
pitcher-space appear as if they are moving. in reality space does not at
all have any motion: just as when buckets of water are shaken the
reflection of the sun or any light etc. in the water appears to shake but
the sun or the light themselves do not at all shake - In the same way,
the Amsha or part called 'Jeeva' who is projected by Av.dyaa - even if
he (the part akin to the reflection of the Illustration) Is suffering.
lshwara. like the sun in the illustration. is not at all affiicted by It. Really
speaking (that is. observing from the Paramaartha Drlshtl). because of
the reason that even to the Jeeva as a result of Ao.dyaa alone this
Duhkhltwa is projected or conjured up. the Shrut.s sublate this
Avldyaa-projected Jeevatwa (soulhood). which is superimposed upon
Atman. and teach in the manner - 'You are verily Brahman. ,. Therefore.
by the Jeeva's suffering Ishwara Is not at all affected or afflicted.

76. Q: Though Jeeua Is Parameshwara alone. Jeeuas are,many!

How Is this plausible?
A: For this question while answering the above question Itself with
the iUustration of the reflections a suitable answer has been provtded.
The same opinion is given by Shri Baadaraayana In his Sootra (3-2-18):
"Ata Eva Choapamaa Sooryakaadlvat" - and the Bhaashya on it says:
"Yata Eva Chaanyamaatmaa Chaltanyaroopoa Nirvlsheshoa Vaang-
manasaateetaha Parapratlshedhoapadeshyaha Ata Eva Chaasyoapaa-
dhinlmlttaam Apaaramaarthlkeem Vlsheshavattaam Abhlpretya 'Jala-
sooryakaadlvat' Ityupamaa Upaadeeyate Moakshashaastreshu:
"Yathaa Hyayam Jyoatlraatmaa Vlvaswaanapoa Bhinnaa Bahudhal-
koa(s)nugacchhan; Upaadhlnaa Krlyate Bhedaroopoa Devaha Kshetre-
shwevamaJoa(s)yamaatmaa: Eka Eva Hi Blwotaatmaa Bhoote Bhoote
VyavasthUaha: Ekadhaa Bahudhaa Chalva Drfshyate Jalachandrauat."
-Ityevamaadlshu .••
The purport of this Bhaashya excerpt Is: Because Paramaatman Is
devoid of any distinctive features or characteristics He. in association
with the adjuncts -just like the reflections of the sun in the waters of
plany buckets - appears to have manifold forms. and thus the
Shaastras teach.
In the illustration of the reflections of the sun In various buckets of
water it Is evident that. although the suns with adjuncts reflected in the
waters of the buckets have acquired or assumed "manifoldness
apparently. in reality the actual sun is not at all more than one, is it not?
Similarly. though Paramaatman is one and one only. by virtue of his
association With the adjuncts He appears as if He has becorne many. That
is all that Is to be discerned here in this context from this lllustratlon.

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 Jeeva's Vyavahaara

77. Q: To the Jeeua. Is consciousness his Dharma (quality) or

SlDClroopa (essence of Belng)? Because it is quite familiar among all
human beings that In states like deep sleep etc. there is no
consciousness, but when a person wakes up consciousness appears,
hence their opinion that - 'Consciousness is a quality which
appears often' -Itself seems to be proper. Is it not?
A: Since It is already decided that - "Jeeva is not born at all" - {rom
this alone It amounts to saying that his is Brahmaswabhaava
(the essential nature of Brahman. the Ultimate. Absolute Reality) aione.
Because ShruUs like Shwetaashvatara 2-1 and Brihadaaranyaka
4-5-13 etc. expound that Brahman is verily JnaanaswaroopCl: (of the
very essence of Knowledge or Consciousness) we have to reckon that
Jeeva too is Jnaanaswaroopa only. If it is doubted in the manner ~
··Then in that case what about the empirical transactions like -
·Consciousness came and consciousness disappeared"? - we say that lit
Is a Vrlttl or concept of the Antahkarana or mind. Because'Vrtttl- appears
being pervaded by Pure Consciousness but exists as a Ohldaabhaasa
(reflection of Pure Consciousness). Avlvekls (people who do not exercise
their discriminative faculty) misconceive that Vrlttl alone to be Atman's
Jnaana or Pure Consciousness.
Here In this context the following dou bt may raise tts head: elf Atman
Is of the very essence of Consciousness or Knowledge. then -what is the
fu nction for the senses? Is it not true that through the senses alone we
all get Jnaana (that is. we all become conscious of the external objects)?
In states like deep sleep. swooning etc. though the mind. the senses et€:.
are not functioning in such states he should have had Jnnana or
knowledge of the external objects e is it not? For this doubt the
Bhaashyakaara has given the following solution:
.. -.Atha Yoa VededamJlghraaneeti Sa Aatmaa' -(Chhaandogya 9-12-4)
It. Cha Sarvalhl Karanadwaaralhl. 'ldam Veda, Idam Veda· - ItI
Vf}naanaanusandhaanaat, Tadroopatwaslddhlhl: Nltyachaltanyaswa-
roopatwe Ghraanaadyaanarthakyam Iti Chet. Na: Gandhaadlvlshaya-
vlsheshaparlchhedaarthatwaat; .••••••. Tasmaat Nityachaltanyaswaroopa
Evaatmaa Itt Nishchinumaha •.• - (So,oua Bhaashya 2-3 .. 18).
The salient points impliCit in this long Bhaashya excerpt are:
(I) Because he is cognizing in the manner - ·1 smelt this, I touched
this' - he. the Jeeua. has Chaltanyaswaroopa;
(It) The senses are responsible for the special objective knowledge of
smell. taste etc. Therefore. in the deep sleep state and such other
(unconscious) states this specific knowledge is not there. for there
are no senses therein.
(Ill) In deep sleep the Swaroopa Jnaana (the essential nature of Pure
Consciousness) invariably exists; but apart from It therein no other

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 Intuitive Approach of Shankara's Vedanta

object whatsoever capable of being IUumlned Is not existing In the

least and not because therein Pure Consciousness Itself did not
eXist at all. (Failure to discern this-secret alone has become the root·
cause for the Valsheshlkas and some other Darshanakaaras like·
them. who are predominantly relying on logical or dialectical
knowledge for deducing their respective Siddhaantas and to opine
that therein in deep sleep there is no Jnaana at all: and the
present-day Vedantins. who also cannot follow in the footsteps of
Shri Shankara·s teachings. imagine that t~ere'n a potent force
called ·Avldyaa Shaktr covers upAtman).

78. Q: What are the dimensions (parimaana) of Atman?

-A:' Because- Atman Himself is existing as Jeeva. this Jeeva has to be

per force accepted as of the very essence of the former (that is.
Aatmaswaroopa). Even so. because of the reason .that there are the
nlundane'transactions like giving up the body; trasmigrate to another
birth or another world. again coming back Into a 'body (getting rebirth)
etc. Jeeva is Anuparlmaanaha or of microscopic dimensions (compared
to'the macrocosmic dimensions of Brahman or Atman). Because some
Shrutls are describing the Jeeva in this manner. he has to be reckqned·
to be of microscopic dimensions. Even so. we have to come to a definite
conclusion in this regard according to the Bhaashya on the Sootra
(2·3·29): ··Tadgunasaaratwaattu Tadvyapadeshaha PraaJnavaf· •. The
relevant Bhaashya states:
(I) ··TasyaahaBuddhehe Gunaa:stadgunaaha: lcchhaa. Dveshaha
Sukham Duhkham Ityevamaadayaha Tadgunaaha .•. .... Tachhalva~!
m~va Samanjasam Syaat Yadyoupachaarlkamanutwam Jeevasya
Bhavet. Paaramaarthlkam Chaanantyam ...
Its purport in brief is: Since it is established by the Shrutls that
Atman is Anantam (endless). in the Vyaavahaarlka Avasthaa we
have to conceive in a secondary sense only that With the
association of the adjunct of Buddhl (intellect) he has Invarjably
characteristics like Anutwa (atomic or microscopic nature). Itchha
(desire) and such other qUalities.
The Bhaashyakaara has mentioned Jeeva's Anutwa In another
manner too. To discern it here is quite essential:
(Ii) "Tathaa Itarasm'nnapyunmaane aBuddhergunenaatmagunena
Chalva Aaraagramaatroa Hyavaroa(sJpl Drlshtaha· - lShwetaa.
shwatara 5-8) Itt Cha Buddhlguna... .... Tasmaat Durjnaanatwaa-
bhlpraayamldamanutwavachanam Upaadhyabhlpraayam ,Vaa
Drashtavyam ...
Its gist is: Here the Bhaashyakaara has deduced his opinion
about Jeeva·s Anutwa or microscopic nature on the basts that

88
 Jeeva's Vvavahaara

- "In conjunction with the teaching that - 'He is the very essence
of the adjuncts' - Atman's Absolute Swaroopa is difficult to be
reckoned."

79. g: To the Jeeva. is the relationship with the intellect

eternal or non-eternal?

A: Because for the Jeeva the relationship with the Intellect is

conjured up by Adhyaasa. till he attains Jnaana this relationship is
eternal: from the Paramaartha Drlshtl because he is verily
Paramaatman this relationship itself is not there at all. To substantiate
this teaching there are two Sootras:
(a) "Yaauadaatmabhaavltwaachha Na Doashastaddarshanaat"
(2-3-30).
Its Bhaashya says: "Tathaa HI Shaastram Darshayatl ,~
'Yoa(s)yam Vynaanamayaha Praaneshu Hrtdyantarjyoatthl
Purushaha Sa Samaanaha.... ••.. Buddhyupaadhlsambandhoa Na
Shaamyat,.'.
In this long commentary. we have to note carefully the teaching
that - '1'0 Atman the relationship with the adjunct of Buddht is
brought about (conjured up) by Mlthyaajnaana (misconception): till
this latter disappears this relationship is not destroyed.
(b) ··Pumstvaadlvattasya Satoa(s)bhlvyaktlyoagaaf' - (2-3-31).
Its Bhaashya: "Nanu Sushuptapralayoarna.... Tasmaat. Siddha-
metad Yaavadaatmabhaavee Buddhyaadyupaadhlsambandha It I. .,

Its gtst: The misconceived relationship with the adjunct of

Intellect appears in the waking state as well as in the dream state.
In states like Sushupti and Pralaya this relationship becomes
Auyakta or unmanifest. Adhyaasa is removed or destroyed by
Samya.Dnaana (the real. correct Intuitive Knowledge of the Ultimate,
Reality of Atman): in the Paramaartha Avasthaa (state of being one
with the Reality of Atman) that misconception does not exist at a11_
Here In this context what Is taught with regard to states like Sushupti.
Pralaya and the like should be made applicable to states like swoon,
coma etc. also. The determination of the Reality (Tattwa Nirnaya) has
necessarily to be made only after examining these Adarshana Al'asthas
(states of unmanifest consciousness) from both viewpOints. viz.
Vyaauahaarlc and Paaramaarthlc. And this Avasthaavlchaara or
deliberation on the three states of Consciousness experienced by every
one (universally) needed for the purport of Paramaartha Ntrnaya will be
taken up for delineation in due course.

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 Intuitive Approach of Shankara's Vedanta

80. Q: Are the Kartrutwa and Bhoaktrutwa of. JeerKi eternal

or non-eternal?
A: This should be understood on the same lines 'as the Jeeva's
Anutwa caused by Buddhlsambandha. From the Vyavahaara DrishU
his Kartrutwa is eternal. while from the Paramaartha Drlshtt it does not
exist at all.
Consider the following Sootras: ,
(1) "Kartaa Shaastraarthaavatwaat" - Vidhyanyathaanupapattlf
(ti) "Vlhaaroapadeshaat" - the teaching about Vlhaara or recreatlo'n.'
pleasure existing in the dream;
(iii) ··Upaadaanaat'· - because it is described that the Jeeva goes to
the Swapnaavasthaa by gathering up his Karanas. by the device
suggested by the Shruti (Shrutaarthaapattl) Kartrutwa is inferred:
(iv) "Vyapadeshaachha Krlyaayaam Na Chennlrdeshavlparyayaha"-
pointing out Kartrutwa significantly;
(v) "Upalabdhlvadanfyamaha" - with regard to the Jeeva's desirable
things and undesirable things. both can be brought under the
purview of his discriminative thinking;
(vi) "Shaktlvlparyayaat" - if it is said that - 'Apart from Vgnaana
(intellectual knowledge) there is no separate Kartru (to wit. this is
the opinion of the Vynaanavaadlns - a class of Buddhists). then It
Will amount to saying that the intellect does not have KaranasitakU
(the potentiality or faculty of being an instrument of action) but has
Kartrushaktl (the potentiality of being an agent of action):
(vii) "Samaadhyabhaavaachha" - if it is said that Kartru Is not there.
then teaching about the mind·s Sa maad hi or equipoise or
equanimity in the Shaastras will become futile.
In these above Sootras mainly based on the logtcal devices of
Shrutaarthaapattl (deliberation on the inferential proofs of the Shrutl
sentences) and Drlshtaarthaapattl (comprehending by way of inference
based on perceptual knowledge) - Kartrutwa is being established.
From the Vyavahaara Drlshtf this is agreeable. acceptable. But'ln the
Sootra (2-3-40): ··Yathaa Cha Takshoabhayathaa" - on the strength of
Yuktl and Anubhava it has been determined. nay established. that -.
··Kartrutwa is not Swaabhaavlka (not the essential real nature of Being),<
but Oupaadhlka (false appearance c~njured up in as~ociation with
Upaadhi or adjunct):'
.The Bhaashya on this Sootra says:
U) "Na Swaabhaavfkam Kartrutwamaatmanaha Sambhavatl A.nlr~
moakshaprasangaat: .........Itl Choapaadhlsamprlktasyalvaatmanoa
Bhoaktrutwaadlvlsheshalaabham Darshayatl.••

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 Jeeva's Vyavahaara

If the logical arguments (devices) or Yuktf utUized in this long

Bhaashya excerpt referred to above are to be briefly mentioned.
then they will amount to saying:
(a) If Kartrutwa. which is evidently and invariably Duhkharoopa
(of the very nature of misery. suffering) is accepted as
Swaabhaavlka (our essential nature of Being). then there is no
possibility whatsoever for our attaining Moaksha (Liberation).
From the Arthaapattl (logical inference} that in view of the fact
that In the Shaastras (which are canonical. authoritative
sources of spiritual teaching) the Moaksha Saadhana has
been explicitly taught if we conclude (opine) that there is every
possibility of attaining Moaksha. then because of the reason
that whatever result or fruit that is acquired as a result of any
human effort (Saadhana) becomes invariably Anltya (non-
eternal). it Will be tantanlount to aC,cepting Moaksha (taught
by the au~horitative ~haastras) too is Anitya. and this
conclusion is totally opposed to or contrary to the Vedantic
Sldd./laanta (spiritual teaching).
(b) Therefore. we have to accept that only because all of us
(u niversally) have invariably misconceived (Adhyaasa) the
distinctive characteristics (Dharmas) of the conglomeration of
the body. the senses. the mind etc. (Kaaryakaranasanghaata)
in our Pure Being of Atman. this Kartrutwa ("r notion reckoned
as an agent of action) has arisen (as a false appearance or
concept). For this conclusion there is complete support from
the Shrutis. (The deliberation on the topic that - In the
Adhyaasa Bhaashya whatever has been inlplicitly taught
amounts to saying that this Kaaryakaranasanghaata is truly
Avldyaakalplta or a projection conjured up by nescience alone:
- will be once again taken up for a detailed examination).
Now let us turn our attention towards the Bhaashya portlon
devoted to the expounding of this teaching on ttie strength of
Anubhava (Intuitive experience) predominantly:
(Ii) ~'Na HI V'veklnaam Parasmaadanyoa Jeevoa Naama Kartaa
Bhoaktaa Vaa Vldyate 'Naanyoa(s)toastl Drlshtaa'
(Brlhadaaranyaka 4-8-23) Ityaadishravanaat: ..... .... Ityaarabhya
eEshaa(s)sya Paramaa· Gatireshaa(s)sya Paramaa Sampa-
deshoa(s)sya Paramoa Loakaha. Eshoa(s)sya Parama Aanandaha'
- (Brlhadaaranyaka 4-3-12) -Ityupasamhaaraat. .,
In this long Bhaashya excerpt Shri Shankara clinches the issue.
as it were. by bringing home emphatically and clearly the two
Anubhavas viz. Intuitive experience of a Jnaanl (a Realized Soul).
the Sushuptf (deep sleep) Anubhava of an AJna (an ignorant

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 Intuitive Approach of Shankara's Vedanta

person. Avldyaavanta) first and then expounding the Upanfshadlc

teaching that - "Although the Jeeva's adjuncts of Kartrutwa and
Bhoaktrutwa appear in the Dvaltaavasthaa. which is the resultant
or a projection of Avldyaa alone. these adjuncts do not at all adhere
to him as his very essential nature of Being."
While explaining the purport of the Sootra Shrl Shankara haa
stated as follows:
(Ul) uTakshadrlshtaantashcha. Etaavataamshena Draslttavyatta -
Takshaa HI Vlshlshtes/tu Takshanaadlvyaapaareshu Apekshyalva
Pratlnlyataanl Karanaanl Vaasyaadeenl Kartaa Bhavatl•••
••• Takshaa Mana Aadeen( Karanaanl Aatmaa Upaadadeeta
Nyasyed Vaa •..
In this Bhaashya portion the relevant aspect in the illustration of
a carpenter has been explained. If the carpenter haa instruments
like a chisel.a hamnler etc. only Jobs like etching etc. are possible:
otherwise. not possible. In the same way. if Atman has Karanas
(physical and psychic instruments) only. He gets Kartrutwa.
otherwise He does not get it at all. This much is common to the
illustration and the illustrated. But Just as the carpenter has limbs
(Avayavas) like hands and feet etc. to use those instruments like
chisel. hammer etc. the Jeeva does not possess any separate
Avayavas etc. to use his Karanas. Hence that aspect is not relevant
here in this context at all.
Anyway. Jeeva. by virtue of his association with the Kaaryakaranas
which are conjured up by Avldyaa. has in the empirical sphere
Kartrutwa which enables him to perform both Loukllca (secular.
mundane) and Valdlka (scriptural) actions or rituals Indeed; but. from
the Paaramaarthlc Drlshtl (i.e. in the Absolute sense) because he ..
Ashareeri (one devoid of a body). he does not at all have Kartrutwa. and
this is the Vedantlc Slddhaanta. '

81. Q: Is Jeeua's Kartrutw4 an Independent phenomenon

(Swatantra) or is it within the control of lshwara.?

A: It was stated In Sootra (2-1-34) that because Ishwara. the Lord

Creator. creates various Jeevas (and creatures) according to their
respective Karmas. He cannot be Imagined to have either Valshamya
(hatred or prejudice) or Nalrghunya (cruelty). If It is argued that Jeeva's
Kartrutwa is within the control of Ishwara. then Ishwara becomes
responsible for everything (concerning the Jeeva). then to this question
an answer is provided in the Sootra (2-3-41): "Paraattu Tacchhrutehe'·.
The explanatory Bhaashya says:
(I) "Avldyaavasthaayaam Kaaryakaranasanghaataavlvekadarshlnoa
Jeevasya Avldyaatlmlraandhasya Sataha Parasmaadantmanaha

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 Jeeva's Vyavahaara

,Karmaadhyakshaat Sarvabhootaadhlvaasaat Saakshlnaha Cheta-

yltureeshwaraat TadanuJnayaa Kartrutwabhoaktrutwaakshaasya
Samsaarasya SIddhlhl: Tadanugrahahetukenalva Cha Vynaanena
AfoakshaslddhirbhavltumarhaU ..•
Its purport: In the Avldyaavastha Jeeva's Kartrutwa and
,Bhoaktrutwa have been established by lshwara alone. who is
Sarvasaakshl (Witnessing Consciousness of every one): by means
of Vynaana (Self-Knowledge) alone bestowed upon the Jeevas or
caused through His Grace alone Moaksha too becomes established
Indeed.
(ii) "Sarvaaswel'a Pral)rlttlshu lshwara Hetukartaa Itt Sltrutera-
•
aseeyate: TallIaa HI Shrutirbhavati 'Esha Hyeva Saadhu Karma
KaarayaU Tam Yamebhyoa Loakebhyaha Unnlneeshate: ...... •...•. 'Ya
Aatmanl Ttshthannaatmanoa(s)ntaroa ••••.. Yamayat,. - (Brthada~­
anyaka 3-7-22) -ltyaadyaa.··
By Shr~U Pramaana (Upanlshadtc statements as authoritative
evidence) it is established that Parameshwara alone is the
su bstratuill. foundation or main cause for all Pravrlttts (mundane.
\\'orkaday pursuits. endeavours of all human beings).
(iii) The Sootra (2-3-42) says: "Krllaprayatnaapekshastu Vlhitapratl-
sh,ddhaaalyarthyaadlbhyaha" - Its Bhaashya says: "Krttoa Yaha
Prayatnaha Jeevasya Dharmaadharma Lakshanaha Tadapeksha
Evalnam lshwaraha Kaarayatl: .... ... Poorvataram Cha Yatnaprama-
pekshya Poorvamakaarayadltl Anaadttwaat Samsaarasyetya-
navadyam . ..
Its gist: Jeeva has Kartrutwa indeed. while the Kaarayttatwa
(capability of prompting. patronising the Jeeva) to enter into or
undertake Karma belongs to lshwara. Therefore. lshwara induces
the Jeevas proportionate to the quality of their efforts. For the
present Karma the previous effort becomes the cause: for the
previous Karma its previous effort becomes the cause - Thus in
proportion to the quantum and quality of the Jeeva~s. efforts
Ishwara induces or prompts them into action (Karma). And just as
for various kinds of grains and plants rain water is the
Saadhaarana Kaarana (common cause) to enable them to- grow.
lsltwara beconles the cOlnmon cause and thereby beconles the
patron for their desires and purposes: the Jeevas' individual efforts
become the Asaadhaarana Kaarana (uncommon or particular
cause) for the fruits of those actions.
(Here in this context the Anaadttwa or beginninglessness which is
taught from the Vyaavahaarlc Drlshtl is applied by some Vyaakhyaa-
nakaaras to Adhyaasa which is utilized as a device by the Shaastra
to determine the Paramaartha or the Ultinlate non-dual Reality.

93
 Intuitive Approach of Shankara'sVedanfa

Evidently. they have thereby neglected the Vedantfc' teaching that

- eAdhyaasa alone is the cause for all Vyavahaara or empirical.
mundane transactions.)

82. Q: What is the very essence (Swaroopa) of the relationship

between the Upakaarya (one who is helped) or the Jeeua. and the
Upakaaraka. (the helper) or IshlDara.?

A: For this Shri Baadaraayana has given an answer in his Sootra

(2-3-43): "Amshoa Naanaavyapadeshaadanyathaa Chaapt Daashaktta-
vaadltwamadheeyata Eke". In the Bhaashya on this it is stated: "Jeeva
Ishwarasyaamshoa Bhavltumarhatl: Yathaagnerolsphullngaha: Amsha
Ivaamshaha. Na HI Nlravayavasya Mukhyoa(s)mshaha Sambhavatl: ••••
.... 'Naanyoa(s)toastl Drashtaa' - (Brl. 3-7-33) Ityaadt Shrutlbhyascha
Asyaarthasya Slddhlh'l..... ••• .Atoa Bhedaabhedaavagtlmaabhyaam
Amshatwaavagamaha. ,.
In this long Bhaashya excerpt the salient pOints to be noted are:
(I) Because in the Shrutl both Bheda (difference) and Abheda (non-
difference) between the Jeeva and lshwara have been mentioned.
Jeeva has been taught to be an Amsha (part) of Brahman;
(il) The 'word 'Amsha' does not mean 'part' in the predominant sense
(Mukhyaartha) at all; for. since Atman (Brahman) Is devoid of parts
(Nlravayava) in the predominant sense, Atman does not have any
parts or divisions whatsoever. Therefore. Just as for fire and sparks
of fire heat is common, Chaltanyatwa or being endowed with
Consciousness, sentience is common to both Jeevas and lshwara.
This is the real purport of teaching. and thus it is determined also.
For instance. let us examine 'the next two Sootras: For
'Mantravarnaachha' (2-3-44) Shrl Shankara has quoted
'Paadoa(s)sya Saroaa Bhootaanr (Chhaandogya 3-13-6) to deduce
that - hAll, creatures -' movable as well as Immovable
(Sthaavarajangama Praanls) are parts (Amsha) of Paramaatman."
For the next Sootra - "Apl Cha Smaryate" - (2-3 .. 45) - he has
exemplified the Geeta statement - "Mamalvaamshoa Jeevaloake
Jeevabhootaha Sa naa tanaha .' - (Geeta 15-7). In the prevtous
verse of the Geeta it has been stated that those' who Intuit
Paramaatman do not return to this Samsaara. Further. while
commenting on this Geeta verse, Shri Shankara has said: 'Yathaa
Jalasooryakaha Sooryaamshaha. Jalanlmlttaapaaye Sooryameva
Gatwaa Na Nlvartate Tenalvaatmanaa Samgatchhatl Eva me va;
Yathaa Vaa ••••••. 'Yadgatvaa Na Nlvartante' Ill.'
Just like the Jalasooryakaadlpratlblmbas (reflections of the sun in
the waters contained in various buckets or vessels) are within the
control or purview of the sun: Just as the Ghataakaashas (pot-spaces)

94
 Jeeva's Vyavahaara

etc. are. in truth. Mahaakaasha (open empty space) alone - though ,by
Virtue of the Upaadhl (adjunct) Jeeva is an Amsha. if by means. of
Jnaana (Self-Knowledge) this Upaadhl is sublated (falsified) he is (here
and now) verily Paramaatman indeed - this t,ruth becomes clear from
these IUus trations.

83. Q: In spite of the Jeeua being Paramaatman Himself. how

can the former. who is (just at present) Saruagata or all-pervasive.
be said Justifiably to have the empirical transactions like
Loakaantaragamana (transmigration to other worlds) and then
retwning to this mundane world?
A: All the adjuncts or constituent (material) parts (Upakarana
Tattwas) of the Jeeva are the effects of Brahman alone: to wit. they are
the things or phenomena which are superimposed upon. or mis-
conceived in. Brahman. the Ultinlate non-dual Reali_ty. Since it is
established on the strength of the validity of the Shrutis (Shrutl
Praamaanya) Shri Goudapaada has stated in his Kaarika:
"Marane Sambhava Chalva Gatyaagamanayoarapl: Sthltou Sarva-
shareereshu Chaakaashenaavllakshanaha " - (3-9).
According to his teaching. till the Mlthyaajnaana is destroyed by
Jnaana the relationship with the adjunct of the conglomeration of the
body. the senses. the mind (Kaaryakaranasanghaata) is inevitable for
Atman: by virtue of t.hese adjuncts the empirical transactions of
Gatyaagamana may be said to be plausible for Atman (who with these
adjuncts is called in Vedantlc parlance Jeevaatman) ..

84. Q: The Bhootasookshmas (subtle elements). which are the

seeds (cause) for the body which is an effect - are these included in
the Upaadhi or are they born afresh?

A: For this Shrt Shankara has given a suitable answer in the

following B haas hya portion: "Jeevoa MuJehyapraanasachlvaha
Sendrlyaha Samanaskoa Vldyaakarma PoorvapraJnaaparlgrahaha ....
..... Tasmaadadbhlhl Parlveshtltoa Jeevao Ramhatl VraJateetl Gamyate.'·
In this commentary it is established that by association with the
Panchabhootas (five primordial elements) which are Ap-Pradhaana
(predominantly water-based). Atman goes to another body. Since this
topic Is to be determined only on the strength of the Validity of the
Shaastra. it is not directly related to Aatmalkatwa Vichaara (Intuitive
deliberation on the non-dualism of Atman) which is truly (in the
ultimate analysis) the purport or goal of the VedanUc spiritual science.
we have not undertaken to describe or elaborate upon that topic here.
From the Upanishads it can directly be known as to how. according to

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 Intuitive Approach of Shankara's Vedanta

his Katmas a Jeeva obtains his Gatt (future transmigration) to other

births or worlds.

85. Q: What about the Gatf occUlTIng to UpaasakaS'l

A: Upaasana too is a mental action only. Therefore. (barring
Kaamyoapaasana or meditations performed with specific desires. In all
other cases) the fruits or resultant benefits accrue invariably through
some Gat. or transmigration. With regard to this. topic we should keW
in mind the foUwing Bhaashya sentences:
(I) ··Vidyaavldyaavlshayabhedena Brahmanao Dvlroopataam Darsha·
yantl Vedaantavaakyaanl: Tatraavldyaavasthaayaam Brahmana
Up~as!Joapaasakaadtlakshanaha Sarvoa •••• .•• Teshaam Guna-
vlsheshoapaadhlbhedena Bhedaha. !'
The gist of this Bhaashya portion Is: Becaus~ the distinctive
qualities or characteristics of the Upaasya (object of meditation)
differ fronl one another: because of the differences in the distinctive
qualities or characteristics of the adjunct of the mind - these
Upaasanas are necessarily different from one another.
(ii) ··Nanu Jnaanam Naama Maanaseekrtyaa: Na. Vallakshanyaat:
'Krlyaa HI Naama Saa Yatra Vastuswaroopanlrapekshalva Choad-
yate: •..•.... Evam Sarvapramaanavlshayavastushu Vedltavyam. " -
(Sootra Bhaashya 1-1-4).
It is clearly stated here that - "Although Dhyaana (meditation)
and Jnaana (Knowledge) - both are mental concepts (Maanaslka
Vrlttls). (a) Dhyaana is an action which Is within the control or
purview of the Shaastrav'dhl (injunctions stipulated in the
scriptures) as also the mind of the meditator: (b) on the other hand.
Jnaana is not at all a subJect.. matter for Vldhl nor within the
control or purview of the meditators's mind:' Therefore. Dhyaanals
an act which the meditator can perform as he Wishes according to
his whims. Jnaana is a Knowledge accruing spontaneously by itself
to the (proper) Pramaana (valid means of Knowledge) and Prarneya
Vastu (the Entity. Reality which is the object or goal of pursuit).
{Even in spite of such a clear elucidation by Shrt Shankara the
Vyaalchyaanakaaras. who have accepted the doctrine thatJnaana
is a Kr.ya only. have followed or adopted a theory which Is quite
contrary to the original Bhaashya as well as to Anubhava. This fact
now looms large before us. Here in this context. Jnaana means a
fruit or benefit which is itself of the nature of Anubhava. (which is.
truly' speaking. is not to be gaJned afresh as a result of any
Saadhana however subtle or profound it may be. for Anubhava Is
never a resultant Phala nor a Prameya). This important Vedantlc
truth we cannot afford to forget at all.

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 Jeeva's Vyavahaara

(lU) ··Yaagaadyanushthaaylnaameva· Vldyaasamaadhlvlsheshaadutta-

rena Pathaa Gamanam ..•• Tatraapl Sukhataaratamyam Tatsaadha-
nataaratamyam Coo Shaastraat ·Yaavatsampaatamushltwaa· -
(Chhaandogya 5-1-5) ltyasmaad Gamyate...
In this sentence Shrl Shankara has stated that - "The
Saadhaka who practtses Karmoapaasanas mixing up all similar
meditations (coming under that heading or category) goes to the
Brahmaloaka via the Uttaramaarga or Northern Path.·'
To the Sootra (4-1-121: .eAa Praayanaattatraapl HI Drlshtam" -
the Bhaashya says: "Aavrlttlhl Sarvoapaasaneshwaadartal'yaa ItI
Sthltam Aadye(s)dhlkarane: Tatra Yaan' Taavat Samyagdarsltana-
arthaanl.... e •• Tasmaat. Ye Pratlpattavyaphalabhaavanaatmakaaha
Pratyayaaha. TeshwaapraayanaadaavrltUh'.··
Herein the salient points taught are:
(a) Upaasanas are of two kinds: SamyajJnaanaartha (keeping Self-
Knowledge as their goal) and Abhyudayaartha (keeping some
posthumous prosperity or progress as its goal).
(b) The Dhyaana which is Samyagdarshanaartha or having its
goal as the Darshana or fruition in Self-Knowledge
(i.e. culminating in Intuitive experience here and now in this
very life) and which is of the essential nature of Nldldhyaasana
(Intuitive contemplation) is also ·Upaasana' indeed. It also
bei.ng a mental action. has to be practised (Abhyaasa.
meaning Aavrlttl or repeatedly) over and over again as nluch as
possible till the final fruit of Jnaana (Intuitive experience of
Pure Being-Consciousness- Bliss of Atman) is attained.
(c) Jnaana means the Intuitive experience or Knowledge of the
type - "Atman alone I am·· - which is Anlyoajya or unpredi-
cated (not obtained as a result of an act - be it physical or
mental) and which is Brahmaroopa (of the very essence of
Brahman. the Absolute Reality). Therefore. When that Intuitive
Knowledge (Consciousness) is attained (rather. has dawned)
the Shaastra becomes defunct or redundant and cannot
thereafter continue to instruct dt stipulate by way of an
injunction in the manner - 'Thus it should be done.
(d) The Upaasana. which is of the type of Ab/tyudayaartha
desiderating a benefit of some kind of pros perity or progress in
other worlds or births has necessarily to be performed
repeatedly until death. The Adrlshta (invisible) Phala (benefit)
which has to accrue in Loakaantara and which has to be
procured by means of this kind of Upaasana has to be necess-
arily proportionate to the Antya (at the time of death) Pratyaya
(conviction of the intellect entertained at that moment).

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 Intuitive Approach of Shankara's Vedanta

'(Thls pertains also to the Karmas from which Janmaantara fruits

accrue. In the Bhagavad Geeta this is indicated by the verses ·,·Yam
Yam Vaapl Smaran· Bhaavam Tyajatyante Kalevaram; Tam
Tamevaltl Kounteya Sadaa Tadbhaavabhaav'taha,. ,.)
(e) Both the 'meditationsl for the fruits that are. to be attained after
death and the Bhaavanaaroopapratyaya (the convincing
steadfast concepts that are to be practised~' ltave .to be
continuously repeated till the last breath ebbs out.

86. Q: For those Upaasanas which have to be perfonned with

the ultimate purport or goal of attaining Brahma Jnaana (Intuitive
.experience) how does that Brahma Praapt.i (attainment of the
Reality) occur? Although Brahman Is Sarvagata (all-pervading).
how is it Justified in saying that It Is Prcu;tpya (that twhich Is to be
obtained. attained)?
A: For thiS question the proper answer is given ,jn the Sootta (4-3-7):
"Kaaryam Baadarlrasya Gatyupapattehe".
The gist of this as explained' in the Bhaashya on It ls: Brahman Is of two
types (as dealt with in the Shaastras): one is called by synonyms like
Avikrita (Kaarana). Ntrguna. Para or Mukhya Brahman; the second is
called by synonyms like Kaarya. Saguna. Apara Brahman. Between these
two. it is rational and proper only to say that the Upaasakas go to or
attain Kaarya Brahman. This conclusion has been· drawn by
Shrl ~hankara in his Bhaashyas. The reasons for it that he has given are:
, . .
(1) "Yatsarvagatam. Sarvaantaram Sarvaatmakam Coo Param
Brahma 'Aakaashavatsarvagatashcha Nttyaha'(?). 'Yatsaakshaa-
daparoakshaadbrahma', 'Ya Aatma Sarvaantaraha' - (Brlhadaa-
ranyaka 3-4-1). 'Aatmaivedam Sarvam' - .lChhaandogya 7-2-25),
'Brahmaivedam Vlshwamldam Varishthani' - (Mundaka 2-7- 11)
- Ityaadtshrutl Ntrdhaarltavlshesham: Tasya Gantavyataa Na
Kadaachldapyupapadyate" - (4-3-14).
He opines that because Brahman is Sarvagata It cannot have
Gantavya or Praapya (going somewhere .. to get it or acquiring
it afresh).,
tf
(ti) ··Nlshkalam Nlshkrlyam Shaantam' Nfravadyam. Niranjanam -

(Shwetaashvatara 6 .. 19): "Asthoolamananvahrasvamadeergham"

- (Brthadaaranyaka 3-8-8); uSabaahyaabhyantaroa HyajaOO"
- (Mundaka 2-1-2): ··Sa Vaa Esha Mahaanaja Aatmaa Ajaroa(s)ma-
roa{s)mrltoa{s)bhayoa Brahma" - (Brlhadaaranyaka 4-4-25): "Sa
Esha Netl Netyaatmaa" - (Brlhadaaranyaka 3-9-26) Ityaad Is hru-
ttsmrltlnyaayebhyoa Na Deshakaalaadlvlsheshayoagoa Parama-
atmanf Kalpay.tum Sh.(J.kyate•• ,

98
 Jeeva's Vyavahaara

Because Atman is Ntrvlshesha (devoid of any distinctive features

or characteristics) it is not proper at all to say that He can be
attained In Deshaantara (other places) or Kaalaantara (different
periods of time).
(Ul) uJagadutpattisthfUpralayahetutwashruteranekashaktftwam Brah-
mana Itt Chet. Na: ..•. ... .Atashcha Gantavyatwaanupapattlhl ...
Some salient points taught in this long Bhaashya excerpt are:
(a) The teaching that Brahman is the cause for the birth.
sustenance and dissolution of the world of duality is given
from the Adhyaaroapa Drlshtt as a device (Upaaya) for carrying
out the (Upaasana) or for meditating upon Aatmaikatwa (non-
dualism of the SeIO. From this. although from the Shaastreeya
Vyavahaara DrtshU it is tenable. it is not Paramaartha
(absolutely real in the ultinlate analysis based on Intuitive
deliberation). This has been affirmed previously in the
Bhaashya on Sootra 2-1-14.
(b) For the Jaga.1Janma Shrutl the ultimate purport or goal
(Parama Taatparya) lies in providing a rational device for
attaining Atmatkatwa Jnaana alone.
(c) There is also complete su pport In concluding that - 'For the
Utpattyaadl Shrutts the prime goal is Ekatwaboadha (spiritual
instruction about non-dualism alone).'
(d) The Nlrvlshesha Shrutis end up (culminate) in enunciating the
Brahmaswaroopa. The Ekatwa that is to be Intuited by their
spiritual instruction (Upadesha) is in the Intuitive experience
of and vouched for by Jnaants or Realized Souls. Therefore.
Praapyatwa (attainment) does not pertain to Para Brahman.
but to the Saguna Brahman who is the Upaasya Tattwa (object
of nleditation). there being Praapyatwa which is tenable also.

87. Q: What is the authoritative source for dividing Brahman

Into two as Para and Apara'? If it is said that Upaasakas do not
reach Brahman. then how can it be called 'Aatyantika Mukti' (final
Liberation, eternal Beatitude) at all? Not only that. there will also
be a defec~ that Brahman. being two. is divisible. is it not?

A: First of all. really there are no two Brahmans as Para and Apara.
One non-dual Brahman alone is given two distinctions (Vtsheshana)
and then this is illustrated from the point of view of the Saadhakas.
The Prashnoapanlshad (5-2) says: "Etadval Satyakaamaparam
Chaaparam Cha Brahma Yadoankaaraha" - This Shrutl sentence is
the authoritative source for this distinction, In the Sootra Bhaashya
their deliberation is explained in the following manner:

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 Intuitive Approach of Shankara's Vedanta

(I) "Yatraav'dyaakrltanaamaroopaad.lvfsheshapratlshedhat Asthoola-

ad' Shabdalrbrahman Upadlshyate Tat Param Tadeva Yatra
Naamaroopaadlvlsheshana Kenachld VtshlshtamupaasalUltlYoa-
padlshyate 'Manoamayaha Praanashareeroa Bhaaroopaha' -
(Chhaandogya 3-14-2) ltyaadishabdalht Tadaparam: ....Buddhyaa-
dhyupaadhlgamane Gamanaprastddhlrltyavaadlshma •Tadg una-
saaratwaat' - (2-2-29) Ityatra." - (Sootra Bhaashya 4-3-14).
The gist of this Bhaashya is: When Brahman becomes an object
for meditation (Upaasya). having been associated with distinctive
characteristics brought about by Naama and Roopa which are in
turn conjured up by nescience (Avldyaakrlta). then such a
Brahman (also called Saguna Brahman) may become Praapya
(attainable). Because such a Brahman exists in a special spatial
province or realm. for the Upaasaka. who is a Jeevaatma with the
adjunct of his Buddh' (intellect). both Gat. (reaching a particular
higher state of existence) and Phala (a benefit or fruit with
Aishwaryalaxana or characteristics of riches. wealth. comfort In a
distinctive spatial world of superior existence) become tenable.
Even so. there is no objection to decide Brahman to be Adviteeya.
All this amounts to accepting this teaching.
The Bhaashya on the Sootra (4-3-9): "Saameepyaattu Tadvya-
padeshaha-' - says: "Parameva HI Brahma Vishuddhoapaadhl·
sambandham Kwachlt Kafshchlt Vlkaaradharmalrmanoamayatwaad,-
bhlrupaasanaayoapadlshyamaanamaparamttl SthlUhi •..
Because here it is state"d that - "Jneya Brahma Itself Is the Upaasya •
. It being called by the term 'Brahman' is not at all contradictory-' - here
in the above context there is no objection whatsoever. Secondly. in the
Bhaashyas on Sootras (4-3-10 and 11): "Kaaryaatyaye Tadadhyak-
shena Sahaataha Paramabhldhaanaat" and "Smrlteshcha"-
(I) "Kaaryabrahmaloakapralayapratyupasthaane Satf.. Parapraaptlhf
Sambhavateetyupapaadltam" - (Sootra Bhaashya 4- 3-1 0)
(U) "Smrftirapf Etamartham Anujaanaatl: ........Kaaryabrahmavfshayaa
Eva Gattshrutaya Itt Siddhaantaha. " - (Sootra Bhaashya 4-3-11)
Their gist: On the strength of the Smrftl sentence that - "In the
Brahma Laaka at the end of a Kalpa an Upaasaka attains Jnaana
and along with Hlranyagarbha Brahma (the creating aspect of the
Trinity) they get Liberated" - we have to infer in this manner.

x. AVASTHA VYAVAHAARA
88. Q: It Is detennlned. on the strength of the Shrutfs and Smritis
that Jeeuas can attain Mukti (Liberation) through Vpaasana.

100
 Avastha Vyavahaara

Then, which other methodology of teaching can there be on the

deliberation of which Sadyoamukti (Liberation here and now while
living in this body) is attained?

A: It amounts to our having already given an answer to this question.

What has been elaborated upon previously under Saarvatrtka
Anubhaoa (Chapter VI) and Brahman's Kaaranatwa (Chapter VII)
should once again be ruminated over. In addition to these, by means of
Intuitive deliberation on the Shaastraic methodology pertaining to
creation with Tarka In consonance with Saarvatrika Anubhava as well
as the Intuitive deliberation on the three states of Consciousness
(Jagrat. Swapna and Sushupti) as delineated in the Shrutts if the
Paramaartha Swaroopa Is IntUited the (mature) Jnaanis attain
Sadyaonwktt Instantaneously or spontaneously indeed.

89. Q: You had previously asserted that the tntimate Reality of

Brahman cannot at all be attained by Tarka,ls it not?

A: It is true that it has been afilnned In the Shrutts that Brahman can
never be attained by Tarko, because of ·the fact that for both critique of
reason (Kevala Tarka) and dialectical or syllogistic reasoning in search
of the valid means of Knowledge (Pramaanashoadhaka Tarka) Brahman
Is not the subject-matter. But here in this context the particular
Shaastratc Tarka. which tries to establish the Aatmaikatwa on the
strength of a logical device (impllcit or in-built, so to speak, in and
through the Upantshadic lore) as applied to the universal experiences of
the three states of Consciousness - but all through in consonance with
intuitive experience which is universal or Saarvatrtka AnuPhava - by
superimposing (AdhyaaroapaJ the three states on Atman as taught by
the Upanishads from the Vyaavahaaric Drlshti (exclusively for the
purposes of teaching this profound and subtlest Truth to
AlJidyaavantas) is not at all discouraged or discounted. Whatever has
been elaborated upon in this regard should necessarily be recapItulated
once again cautiously before we proceed further. Then only there will
not be any room for this doubt at all.

90. Q: What is that spiritual teaching (SiddhaantaJ that Is

anived at after the Intuitive deliberation from the standpoint of
the Avasthaatraya experiences?
A: Although from the Transcendental, Absolute viewpoint of the Pure
Being-Consciousness of Atman there is no Aoasthaa whatsoever at all,
because of the association with various Upaadhis (adjuncts) these three
states of Consciousness are experienced universally by everyone.
Whenever the Upanishads recommend to us to undertake the Intuitive
deliberation on these universal experiences of the three states of

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 Intuitive Approach of Shankaro's Vedanta

Consciousness they do so with the single, unique purport of detennln-

ing the non-dualism of Atman by means of merging (Laya) one state into
another (A very extra-ordinary profound methodology but a sure
clincher at that indeed!). For this conclusion the following Bhaashya
sentences are authoritative examples:
(i) In the Goudapaada Kaarikas of the Alaatashaanti Prakarana after
refuting the opponents' doctrinaire teachings It is stated:
"Savastu Soapalambham Coo .Dvayam LoukUcamtshyate: Avastu
Soapalambham CIla Shuddham Loukikamishyate." - (4-87).
"A vast vanupalamb ham eha Loakoattaramitl. Smritam; Jnaanam
Jneyam Cha Vyneyam Sadaa Buddhyaiht Prakeertttam" - (4-88).
The Introductory Bhaashya on the following Kaarika begins with:
(a) "Athedaaneem Swaprakriyaapradarshanaaya Aarambhaha";
"Jnaane eha TIividhe Jneye Kramena Vtdite Swayam; Sarna-
Jnataa Hi Sarvatra Bhavateeha Mahaadhiyaha. " - (4-89)
The Bhaashya on this above Kaarika says:
(b) 'Unaane eha Louktkaadt Vtshaye;- In.eye Cha LouktkaadDu
Trtvid.he; Poorvam LDuJdkam Sthoolam, Tadabhaavena Pash·
chaat Shuddham LDukikam:.... .•••Na Hi ParamaarthavtdDa
Jnaantnaha Jnaanoadbhavaabhibhavou Staa Yathaa(s)nye-
shaam Praavaadukaanaam".
Its gist: To the Jnaani who has establIshed himself In the
Atmaswaroopa by means of merging the three states of
waking, dream and deep sleep in that order of subtlety (to wit.
when we discern Intuitively that both waking and dream are
identical in all aspects as pointed out by the Shrutts and lfwe
shift our attention to the subtle dream experience, then, In a
manner of speaking, waking amounts to have been merged in
the dream; thereafter, if the dream and deep sleep are found to
be equal in being the manifest and unmanifest fonns of the
Ultimate Reality conjured up by Avtdyaa alone then it
amounts to our merging the dream also in deep sleep: and
finally this process of merging reaches its fruition when deep
sleep Is reckoned as a state only In relation to the other two
st~tes but in its very essence when this relationship also Is
sublated it flashes to our mind that it is no more a state but
therein the Witnessing Consciousness of Atmanresides in all
Its Glory as the non-dual Absolute Reality beyond all states,
beyond all categories of time. space and causation, why say
more - beyond -all duality) neither the Jnaanoatpattt
(attainment of Intuitive of Knowledge) nor Vilaya (total merger
into the Sell) brought about within the limitations of time will

102
 Avastha Vyavahaara

occur. In fact, he will be one with Kootasthaanubhava

Swaroopa.
(il) There Is the following explanation in the Adhikarana of the Brahma
Sootras called 'Sushuptyulkraantyadhikarana': "Yastu Madhye
Buddhaantaadyavasthoapanyaasaat Samsaariswaroopavivak-
shaam Manyate Sa Praacheemapi Disham Prasthaapitaha...
.• .Paapena Teemoa. Hi Tadaa Sarvaan Shoakaan Hridayasya
Bhavatt'- (Brihadaaranyaka 4-2-33). -Iti. ,. - (1-3-42).
Here YaaJnavaUcya has instructed Janaka through the
examination of the Avasthaatraya that - "The relationship with
the Avasthaas does not attach itself to Atman at all; Jeeua (in the
ultimate analysis based on the Intuitive experience) is really (verily)
Paramaatman alone. tt

(ill) In the 'Sandhyaadhikarana' there is a Sootra - (3-2-3): "Maayaa-

maatram 'IlL Kaartsnyenaanabhivyaktaswaroopatwaat"; and its
Bhaashya says:
"Maayatva Sandhye Shrishtiht, Na Paramaarthagandh-
oa(s)pyasti; Kutaha? Kaartsnyenaanabhtvyaktaswaroopatwaat; Na
Hi Kaartsnyena Paramaarthavastu Dharmenaabruvyakta-
swaroopaha Swapnaha; Kim Punaratra Kaartsnyamabhipretam?
Deshakaalantmittasampattiht Abaadhashcha. "
Just as in the case of the waking objects there are the time, space
and causation categories and their not being falsified (Abaadhita)-
the dream objects do not have such Dharmas (characteristics). all
those are Maayaa indeed, in other words, false only.
In the Tadabhaauaadhikarana' there is a Sootra (3-2-7): 'Tada-
bhaavoa Naadeeshu Tacchhruteraatmani Chaff - In its Bhaashya it is
stated: '~pi Cha Na KadaachiJjeevasya Brahmanaa Sampattimaasti;
5waroopasyaanapaayitwaat Swapna. •• ~........ Tasmaadaatmaiva
Supttsthaanam. .,

The salient points taught in this commentaIy are:

(a) ObselVed from the Paramaartha Drishtt, Jeeuaatman does not ever
exist apart from Paramaatman. Therefore, a state, wherein
Satsampattt (becoming one with Brahman after merger) is not there
at all, does not exist indeed.
(b) In the waking and the dream states, another fonn, having
association with adjuncts like the senses and the mind, also
appears as having come afresh. Because of the reason that this
form does not exist in the Sushupti state, the Shrutt is stating that
therein Satsampattt has taken place.

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 Intuitive Approach of Shankaro·s Vedonta

(e) Naadee (subtle nelVes - not physical). Pureetat (a particular

intestine near the heart) etc. are the doolWays only to deep sleep.
and not that in them deep sleep itself takes place. Sushupti means
a state wherein a second thing is not cognized; because among the
Naadees and such other adjuncts there are differences or
dis tinctions, It is not possible at all for not cognizing another
second phenomenon. When there Is complete merger Into Brahman
(in other words, when Satsampatti is attained) because there
necessarily exists Ekatwa (non-dualism) alone, there is no
question of cognizing a second entity or phenomenon.
(d) The Sootrakaara has not mentioned the phrase - 'Naadeeshwa-
atmant Cha' - meaning, &In the Naadees and in Atman' - with a
view to determining the exact locus where this Sushuptt occurs.
For that reason alone the Shruti too does not refer to Naadees. and
for this conclusion to be drawn the Pramaana (authoritative
scriptural evidence) is to be sought in the fact that there is no
'Phala Shruti' (a statement describing the benefit or fruit accruing)
for the event of Jeeva having entered into the Naad.ees. Then by
detennlning that - "He (Jeeva) has merged with Atman" - an
Intuitive experience (Anubhava) is engendered to the effect -
uJeeua is Brahman alone: in Him there are no empirical dealings of
the waking, the dream and the deep sleep at all."

91. Q: Thus if by Satsampatti occurring in Sushupti atune the

Jeevabrahmaikya (consummate merger of the Jeeva and
Brahman) is to be established. does it not amount to saying that
states like swooning, dissolution of the world (pralaya). death etc.
need not be deliberated upon at all?

A: No. Wherever a second thing or object Is perceived or Is

established to exist by means of logical arguments tyuktt) in either the
waking or the dream which have Darshanavrtttt (concepts of manifested
forms), in all such situations by virtue of the Vtshesha Jnaana
(distinctive knowledge) of diverse objects Atman appears to have
Pararoopaapattt (acquired alien fonns). Wherever there is an Avastha
having an Adarshanavrtttt (concept of unmanifestatlon), in all such
situations - in the Absolute sense - Jeeva remains merged in
Brahman or Atman. Thus the yuktt used here by the Shaastra in the
above manner to help practise that kind of discrimination becomes
purposeful in examining Intuitively the three states of Consciousness.
For this conclusion, the following Bhaashya statements become
authoritative sources:
(1) '''Mugdhe(s)rdhasampattihi Parisheshaat" (Sootra 3-2-10) and Its
Bhaashya says:

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 Avostha Vyavahaara

UNa Broomoa Mugdhe(s)rdhasampattbjeevasya Brahmanaa

Bhavateeti: Kim Tarhi, Ardhena Sushuptapakshasya Bhavat!
Mugdhalwam; Ardhena Avasthaantarapakshasyett Broomaha."
Here the Poorvapaksha (prima facie objection 01)
'Tasmaadupaadhyupashamaat Sushuptaavasthatwe(s}pi Krttsna-
sampatttreva Jeevasya Bhavatt Naardhasampattiriti" - meaning
- Just as in Sushupti, in the Moorchhaavastha (swooning)
Poomasampattt (total merger) alone should occur, is it not? - is
raised. and accepting it. an opinion Is given that from the Vyaava-
haanc Drishti swooning is analogous to the death experience only.
(il) In the Bhaashya on the Sootra (3-2-24): "Api Cha Samraadhane
Pratyakshaanumaanaabhyaam" - HAp Chaivamaatmaanam Nira-
stasamastaprapanchamavyaktam Samraadhanakaale Pashyanti
Yoaginaha; Samraadhanam Cha Bhakttdhyaanapranidhaanaadya-
nushthaanam" - it Is stated that: Bhakti (devotion), Dhyaana
(meditation) and Chittaavadhaana (keeping the mind attentive or
alert) etc. which are perfonned to attain Samaadhyaavastha - in
these states the Anubhava (Intuitive experience) of Brahman alone
which is devoid of all distinctive features or characteristics
(Nirvishesha) accrues.
(ill) In the Bhaashya on the Sootra (3-2-34): "Sthaanavtsheshaat
Prakaashaadivat" - it is stated: "Yadapyuktam Sambandha-
vyapadeshaat Bhedavyapadeshaachha Paramataha Syaat - Itt ....
.....Tathaa Bhedauyapdeshoa(sJpi Brahmanaha Up aadhibhedaa-
pe1cshayaa Upacharyate Na Swaroopabhedaapekshayaa."
Its gist: Jeeva reaches Brahman tn Sushupti - thus the teaching
pertaining to the difference as well as the relationship between
Jeeua and Ishwara is enVisaged because of the reason of· an
adjunct alone and not because of the reason of a difference in the
essen tial natures of Jeeva and .lshwara exis tinge
(Iv) In the Bhaashya on the Sootra (3-2-35): "Upapatteshcha" - it is
stated:
"Upapadyate Chaatredrisha Eva Sambandhoa Naanyaadnshaha
'Swamapeetoa Bhavan' - (Chhaandogya 6-8-1) Iii Hi Swaroopa-
sambandhamenamaamanantt;... . .. 'Yoa(s) yamantarhridaya Aakaa-
shaha' - (Chhaandogya 3-12-9) -Itt."
Its gist: Because of the r.eason that in the waking in association
with the Upaadhi the essential nature of Pure Being-Conscious-
ness is hidden, the Shruti says that - "In the deep sleep state
(Sushupti) this Jeeva merges with Me (i.e. Brahman or AtmanJ."
Just as for one and one Aakaasha alone the distinctions of the type
of - ~e space outside the body' and 'the space withi'n the heart
(Hridayaakaasha') - are attributed, in the same way the Shrut.l

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 Intuitive Approach of Shankara's Vedanta

mentions the Kalptta Bheela (imagined or superimposed distinc-

tion) between Jeeva and Ishwara. This truth Is clarified here.
(v) In the Bhaashya on the Sootra (4-2-8): -Tadaa(s)peetehe Samsa-
aravyapadeshaat tl
it is stated that - uKeedrtshee Punariyam
-

Sampattihi Syaat? -Itt Chintyate; ...•....SustwpUpralayavat BeeJa-

bhaauaavasheshatva Eshaa Satsampatttrltt. U

Its gist: Here in this context, at the time of death the subtle
primordial elements like TeJa, Ap and Prithvt etc., Praana as well as
senses, other Bhootas (phenomena of the world) along with the
Jeeva get merged in the Sadbrahma (Pure Being of Brahman),
which is the Supreme Deity. Brahman Is the Prakrttt (material
cause alone) for all these; even so, all these do not merge
pennanently (not Aatyantika Laya). Had It been so, the Shaastra
portion, which teaches the Samsaaragatt, as well as that Moaksha
Shaastra, which teaches that - Without Jnaana (Self-Knowledge)
Moaksha cannot be attained' - would have become futile.
Therefore, just as In Sustwpti and Pralaya, in the same manner
here it is determined that all those phenomena subsist in a seed
form which is projected by Mithyaajnaana (misconception).
Previously while explaining the Sootra (2-3-31) it was stated in
its Bhaashya that the relationship with BuddIU is caused
by Mithyaqjnaana; this teaching should be remembered here In
this context.
(vi) Sootra (2-1-9): UNa TIl Drishtaantabhaavaat" -solves an objection
which the Saankhyans have occasion to raise against the
teachings of Vedantins. The Bhaashya on this above Sootra says:
''Vathaa Hi Sustwptisamaadhyaadaavapt Satyaam Swaabhaa-
vlkyaam Avibhaagapraaptou Mithyaajnaanasya Anapoadltatwaat
Poorvavat Punaha Praboadhe Vibhaagoa Bhavatl.; .... ... Damshoa
Vaa Mashakoa Vaa Yadyad Bhavanti Tadaa Bhavantl' -
(Chhaandogya 6-9- 23) Itt. ,.
Its gist: In the case of all Praanis (creatures) although in states
like Sushupti, Samaadhi, swooning. Marana (death) etc. there 15 no
division between Paramaatman and these creatures, because of the
reason that their respective Mithyaajnaana (AdhyaasaJ has not
been got rid of or removed, they again wake up (or get born) and
Just as the division between Jeeva and Ishwara takes place, in the
same way here too the creatures get divided from their very essence
of Being as Ishwara or Paramaatman. Hence whatever theory or
principle applies to the concept or phenomenon of Pralaya - that
very same theory can be made applicable here too.
In any case, till Avidyaa vanishes, although Satsampattt accrues In
states like Sushuptt, Samaadh1, Marana. Pralaya etc. the Jeeuas

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 Bandha Moaksha Vvavahaara

(creatures) appear again and again in their respective previous physical

forms in the waking. But obseIVed from the Paramaartha Drtsht~ all of
them are verily of the:; essential nature of Pure Being-Consciousness of
Brahman at all times and in all states. Now this is tantamount to
teaching that those who attain this Aatmaikatwa Vidyaa do attain
Moaksha (that is, they are said to be Liberated from the Bondage of
Samsaara or JeelJatwa).
Shrt Shankara, while writing his Bhaashya on a Kaarika by
Shrt Goudapaada in which the latter has referred to an illustration, has
driven home the truth about how a Jeeva, who appears to be
experiencing the three states of Consciousness, Intuits his essential
nature of Pure Being-Consciousness as Atman with the gUidance of the
Shaastraic method of examining these three Avasthaas, avers: UAstt
Chaayamaparoa Drtshtaantaha Yathaa Swayamprasaarttayaa Maa-
yayaa Maayaavee 'ITishwapi Kaaleshu Na Samsprtshyate, Avastu-
twaat;.... .•. .Ajamantdra-maswapnamaduaitam Budhyate Tadaa."-
(G. K. 1-16) ItL"- (SootraBhaashya2-1-9).
In this Bhaashya excerpt Shrl Shankara has in so many words said.
that - Waking, dream and deep sleep, Jeeva's birth, growth and death,
the world's creation, sustenance and dissolution etc. - in all such
types of triads of states, Atman (the Absolute non-dual Reality) alone is
appearing by His Maayaa (magical power); thus, because this
Avasthaatraya is Atman's false (misconceived) appearance alone, in
realIty (from the Absolute viewpoint of Pure Consciousness) Atman is
AJa (birth less) , Anidra (devoid of deep sleep), Aswapna (devoid of
dream), Advaitaswaroopaha (of the essential nature of non-dual Pure
Consciousness). To explain, Aja here means one who is devoid of the
mutations or changes like Janma, Marana etc.: Anldra means one who
is devoid of an Avastha of the type of Adarshanavritti of not cognizing
anythng at all; Aswapna means one who does not have any
Darshanaurl.tti or a state in which a false appearance (Anrtta) of a second
thing or phenomenon Is seen or known. The final fruition of the
examination of the three states ofConsciollsness is to Intuit this above-
mentioned Atman's Paramaarthaswaroopa alone. The superior
Saadhakas (highly evolved seekers) can have this Intuitive experience
here and now by one-pointed ratiocination (Manana) on the Bhaashyas
on Maandookyoapanishad and on Shri Goudapaada's Kaarlkas in four
Prakaranas called Aagama. Vaitathya. Advaita and Alaatashaanti in
that order.

XI. BANDHA MOAKSHA VYAVAHAARA

92. Q: Thus if it is a hard fact that always at all times Jeeva is
invariably of Ishwaraswaroopa alone, then the empirical trans-
actions of Bandha (Bondage) and Moaksha (Liberation) will be

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 Intuitive Approach of Shankara's Vedanta

rendered untenable, is It not? But this kind of mundane transactlon

is being taught in the Shaastras; how can it be justified?
A: Yes, true. As you have said, Atman is beyond all mundane
(empirical) transactions (Sarvavyavahaaraateeta). The scriptural
teaching that - uHe is eternally Adviteeya (non-dual), having no second
entity or phenomenon to Himself' - alone is the Paramaartha. In this
regard Shri Goudapaada, the grand preceptor of Shrt Shankara and
'Vedaantaarthasampradaayavid' (an exponent well-versed In the
traditional pedogogic methodology of teaching the Ultimate Reality
propounded in the Vedantas or Upanishads) has stated: "Etaire-
shoa(s)prithagbhaavaiht Prithageuett Lakshitaha; Evam Yoa Veda Tat-
twena Kalpayetsoa(s)vishankitaha" - (G. K. 2-30).
Its meaning: Atman Is always (eternally) Adviteey~ but this
Paramaatman by virtue of His being associated with various adjuncts
appears as if He is manifold.
"Swapnamaaye Yathaa Drishte Oandharvanagaram Yathaa: Tathaa
VlShwamidamDrishtam Vedaanteshu Vichakshanaihi."- (0. K. 2-31).
Its meaning: The world of duality is a false appearance alone just like
the dream, Maayaa (magic), Gandharvanagara (celestial City) etc.; the
really real Entity is this Paramaatma Tattwa alone, and this alone is the
Vedantic Siddhaanta. ..
"Wa Ntroadhoa Na Choatpatttma Baddhoa Na eha Saadhakaha; Na
Mumukshurna VatMuktaltyeshaaParamaarthataa"- (G. K. 2-32).
Its meaning: Srlshti (creation), Sthitt (sustenance), Laya (dissolution)
of the world of duality, seekers who are Mumukshus or desirous of
Liberation, Realized souls (Siddhas) who are already Liberated,
concepts of Bandha and Moaksha - all these are merely empirical
transactions projected or conjured up by Avidyaa alone, but from the
Paramaartha Drishtt none of them exists in the least.
In the 13th Chapter of the Bhagavad Geeta too it is stated: From the
Paaramaarthic viewpoint Kshetrajna is Bhagavanta (the Supreme
Being); by virtue of the mutual supertmposition (misconception)
between Kshetra and Kshetrajna the creation of movable and im-
movable creatures, trees and plants appears as if it has taken place.
Even so, from the Vyaavahaarlc viewpoint which Is conjured up by
Avidyaa this Vyavahaara of Bandha and Moaksha has been pro-
pounded in Vedanta.

93. Q: What Is meant by Mukti? Is it not true that to get

Liberated from Bondage is itself a Phala (fruit)? Therefore, Muktf
also should necessarily be a plausible result attained by means of
Saadhana (spiritual practice), is it not? If it is not so, why Is It that

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 Bandha Moaksha Vyavahaara

Kannoapaasanas have been stipulated by way of injunctions

(Vidhi) in the Shnltis to attain Mukti?

A: For this an answer has been given in Sootra (3-4-52) which says:
"Euam Muktiphalaaniyamastadavasthaavadhritestadavasthaavadhri.-
tehe" - and Shrt Shankara in his Bhaashya on this Sootra has written:
(1) "Yathaa Mumukshoarvidyaasaadhanaavalambinaha Saadhana-
veeryavtsheshaat Vidyaalakshane, Phale Athlkaamushmikaphala-
twakrttoa Visheshapratiniyamoa Drishtaha, Evam Muktilaksha-
ne(s)pyutkarshaapakarshakritaha Kashchid.... . ... 'Yatra 1ivasya
Sarvamaatmaivaabhoot Tatkena Kam Pas hyet , - lty aad i-
shrutibhyaha. "
Here in this above Bhaashya portion It Is expounded that
Muktyauastha is not an Avastha at all; in truth, it Is the Nitya-
stddha (eternally existing) Brahmaatmaswaroopa alone.
(2) '~pt eha Vidyaasaadhanam Swaveeryavlsheshaat Swaphale Eva
Vidyaayaam.. . .. .Na Tu Muktou Kasyachit Atishayasambha-
voa(s)sti. "
Its meaning: There may be dIstinctions to the effect - if a
Saadhana or spiritual practice (to gain Self-Knowledge) Is strong it
will help attain that Vidyaa either immediately or proportionately
faster than if the Saadhana Is weak; but in the latter case the
Knowledge may accrue in due course of time. However, in Vidyaa
itself there do not exist any distinctions of higher and lower, big or
small. It is pOinted out here that only when it becomes Paripooma
(absolutely whole, consummate), then only it can be called Vidyaa'
and not when it is limited or Immature. (Hence. the doctrinaire
teaching about gradations ...
among Jnaanis like Brahmavid.,
Brahmauiduara and Brahritavidvarishtha Is totally against this
Bhaashya portlon).
Here It is affinned that - "Muktt is not Saadhya (a product or effect of
an effort or practice, Saadhanal; but It Is NUyasiddha (eternally existing
Reality); thus we have reiterated. Therefore, it amounts to our
It

elucidating beyond any doubt that by means of Vidyaa the falsification

or sublation of Avidyaa that takes place is itself the Mukti from Bandha.

94. Q: Where else has it been stated that Mukti is Nityasiddha?

Where is any indication about this teaching in Adhyaasa Bhaashya?

A: In the Adhyaasa Bhaashya sentence - 'Tametamavldyaakhyam-

aatmaanaatmanoaTitaretaraadhyaasam Puras1critya Sarve Pramaana-
prameyavyavahaaraaha Pravrittaaha Sarvaani eha Shaastraani
Vidhiprattshedhamoakshaparaani" - the salient points indicated are:

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 Intuitive Approach of Shankara's Vedanta

(i) Because it Is stated in the above Bhaashya portion that even the
Moakshaprada . Silaastra (the Vedanttc teaching pertainIng to
Moaksha or }'1ukti) also Is prompted by Avidyaa only - It amounts
to saying that for the Jnaani the Moaksha (that he is supposed to
have attained as a result of some Saadhana) is really not
something that is attained as a fruit or Phala afresh.
(ii) In Its explanatory sentence It Is stated: UNa Chaanadhyasta-
atmabhaavena Dehena Kaschidvyaapriyate: Na Chaltasmin
Sarvasminnasati Asangcisyaatmanaha Pramaatrutwamupapad-
yate" - meaning: Because it is stated that - ·Since Atman is
Asanga or unrelated (non-dual), unless Dehaadhyaasa (mis-
conception of Atman having a body) is preconceived He cannot
possibly have the empirlcal dealings of possessing Pramaatrutwa
with Pramaanas and Prameya' - clearly it is tantamount to having
indicated that embodiedness is superimposed on Atman or, in
other words, the body is misconceived in Atman.
(ili) In the sentence - '~stt Taavad Brahma Nityashuddhabuddha-
muJdaswabhaavam. .... .Aatmaa Cha Brahma" - it is taught that
- "Atman of the Jljnaasu is of the essential nature of eternally
Liberated (Nityamuktaswabhaava); He need not attain Muktt afresh
or anew" - and thereby in the ~ynaasaa Sootra) the Moaksha
Vyavahaara has been rescinded or sublated.
(iv) In the 'Samanvaya Sootra' Bhaashya the statement that -
UAshareeratwameva Dharmakaaryam Itt Chet, Na; Tasya
Swaabhaavikatwaat: Tadetadashareeratwam Moakshaakhyam"-
it is indicated that - The Moaksha called Ashareeratwa Is
Swaabhaavika (to wit, Intuition of being ever devoid of
embodiedness is itself called here in this context Moaksha and
thereby that is the very essence of Pure Being - not an
adventitious state or condition to be acquired or attained afresh;
for, that is Swaabhaavika and is not to be acquired anew at all);
further, it is, thereby suggested that this essential nature of Pure
Being-Consciousness Is not some fruit which is to be established
afresh as a result of some Dharma Kaarya or religious or spiritual
action giving rise to some merit.
In the Bhaashya Shrt Shankara has repeatedly exemplified the
scriptural sentence - ''Yatra 'IUJasya Sarvamaatmatooabhoot" -
which implies: 'In the Vidyaavastha, wherein one has Intuited
Aatmaikatwa culminating in IntuitiVe experience of the essence of
Pure Being-Consciousness, there is no Vyavahaara whatsoever'
and has thus clarified the Vedanttc teaching in clear tenns. From
this it amounts to having repeatedly taught that - 'From the
standpOint of a Jnaanl the empirical dealing of Bandha-Moaksha
also does not exist whatsoever. t

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 Bandha Moaksha Vyavahaara

95. 9: Has It been indicated In the Adhyaasa Bhaashya that

there is no Bandha whatsoever? In any other context in
Shrl Shankara's Bhaashya is this truth clarified at all?

A: (1) ··Tametamel'amlakshanamadhyaasam Pandltaa AvldyeU Man-

yante: Tadvivekena Cha Vastuswaroopaavadhaaranam Vidyaa-
maahuhu: Tatratvam Satt Yalra Yadadhyaasaha. Tatkrltena
Doashena Gunena Vaa Anumaatrenaapt Sa Na Sambadhyate."
In this Bhaashya. it has been indicated that because
Anaatmans (not-selves) of the forms of Upaadhls are super-
inlposed on, or nlisconceived in. Nityashuddha Atman, when that
Adhyaasa is su blated or negated by Vidyaa (Self- Knowledge). the
truth that - 'This defect of evil (Anartltadoaslla) of the fornls of
Kartrutwa-Bhoaklrutwa does not taint or touch Atman in the
least' - is realized.
(2) "Poorvaslddhakartrutwabhoaktrutwavipareetam Hi Trishwapi
Kaaleshu Akartrutwaabhoaklrutwaswaroopam Brahmaaha-
masml: Netaha Poorvamapl Kartaabhoaktaa Vaa Ahamasmi.
Nedaaneem Naapt Bhavlshyatkaale III BrahmavidavagatchhaU"
- (4-1-13).
In this Bhaashya sentence it Is stridently affirmed that - "One
who has attained Brahmajnaana gets a steadfast, unflinching
conviction to the effect - 'In me never in the past. nor now at
present nor in the future - never at any period of time - the
Bandha of the form of Kartrutwa-Bhoaktrutwa existed: ,.
(3) ··Evameva Cha Moaksha Upapadyate: Anyathaa Anaadikaala-
pravrtttaanaam Karmanaam Kshayaabhaave Moakshaabha-
avaha Syaat: Na Cha Deshakaalanlmlttaapekshoa Moakshaha
Karmaphalavadbhavttumarhatt·· - (4-1-13).
In this Bhaashya sentence it is stated: If we assu nle that
- 'Aluktt which ever exists is cognized by means of Jnaana' -
alone A10aksha becomes eternal (Nttya) alone and neither ,vhen it
is attained afresh as a result of. or a product of. Saadhana nor
when something is created depending upon the nlundane,
empirical categories of tinle. space and causation: other\vise. it
beconles Anltya (non-eternal) indeed: besides it will get defaulted
without being the real Moaksha.
(4) "Atoa(s)vldyaakalpltasamsaarttwanlt'artanena Nltyamuktaatma-
samarpanaat. Na Moakshasyaanttyatwadoashaha . .' - ( 1- 1-4 l,
In this Bhaashya sentence too it is further clarified that -
"Having demonstrated or depicted that - "By the destruction of
Al'idyaa. Alman is Intuited to be of the essential nature of being
ever Liberated or free" - the final purport of the Shaastras lies in

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 Intuitive Approach of Shankara's Vedanta

giving rise to Jnaana alone: if this truth Is not accepted. then

Moaksha will invariably become Anltya indeed:' Therefore. here
in this context too Samsaarabandha (the Bondage of the form of
trasmigratory existence) is Avldyaakalplta (a projection conjured
up by nescience) alone: it does not exist. in the absolute sense. as
a reality. entity at all.

XII. MOAKSHA SAADHANA VYAVAHAARA

96. Q: In that case, why is it that in the Shaastras Saadhanas
have been taught for attaining Moaksha?
A: In the Bhaashya on the Sootra (3-4-1): "Purushaarthoa(s)taha
Shabdaaditl Baadaraayanaha" - it is enunciated that - "By means
of Kevalavldyaa (Aatmalkatwaprattpattt) or attainment of Intuition of
the non-dualism or Pure. Absolute Being-Consciousness of the Self
alone the Paramapurushaartha is gained. The Bandha that is
superimposed by mere Avidyaa has per force to be sublated (falsified)
by mere Vldyaa alone: by means of Yuktt in consonance With Intuitive
experience or Saarvatrtka Poorna Anubhava also it is inviolably
established that besides Jnaana to attain Muktt there is no necessity of
any other Saadhana felt. Having followed this teaching. the Sootra
(3-4-25) is quoted in support of it: "Ata Eva Chaagneendhanaadya-
napekshaa", The Bhaashya on this Sootra says:
(I) "Ata Eva Cha Vldyayaa Purushaarthahetutwaat Agneendhanaa-
deent Aashramakarmaanl Vtdyayaa Swaarthastddhou Naapekshl-
tavyaant Itt Aadyasyatvaadhtkaranasya Phalamupasamharatyadh-
lkavlvakshayaa," - (Sootra Bhaashya 3-4-25),
Its purport: Here all the theories of the proponents to the effect
that - "By means of KarmaJnaanasamuchhaya (blending Karmas.
which are Katrutantra. and Jnaana. which is Vastutantra) alone
Moaksha is attained (afresh)" - are refuted.
But as a solution to the doubt of the type that ,- '111en for
Vtdyaa or Self- Knowledge is there no need of any Karmas at all?" -
the following Sootra (3-4-26) is quoted: "Sarvaapekshaa Cha
YaJnaadlshruterashwavat" - and in his explanatory Bhaashya on
this Sootra Shri Shankara says:
(2) uNanu Vlruddhamtdam Vachanam Apekshate Chaashramakarm-
aant Vtdyaanaapekshate Chetl: Netl Broomaha;.. ,. 'Kashaaye
Karmabhthl Pakwe Tatoa Jnaanam Pravartale' - (Moaksha
Dharma 270-38) Ityeuamaadyaa ....•Phalaslddhou Naapekshyante
Utpattou Chaapekshyanta ItI. ..
The purport of this long Bhaashya excerpt is: In the methodology of
teaching adopted by Shri Shankara, alien tenets like - (a) 'Karmas

112
 Moakshc Scadhana Vyavahaara

have been criticized or condemned in all respects and aspects':

(b) 'For attaining Moaksha. Karmajnaanasamuchhaya is essential':
(c) 'For small or limited Phala an unsteady (Asthira) Karma is
needed while for the steadfast (eternal) Moaksha. Karma conjoined
with Upaasana is essential" - all such doctrinaire theories are
refuted on the strength of delineating the essential natures of
Karma .and Vidya alone. Further. it amounts to clarifying the
genuine '!edantic teaching (in accordance with the Saampradaaylc
methodology of Shri ShankaraJ here. viz. 'Svarga and such other
Loakaantara or Janmaantara Phalas are Saadhya or attainable as
a result of some Karma or Upaasana. but Muktl is Nityasiddha or
an eternally existing Reality; therefore. though for Svarga etc.
Karma and Upaasanas nlay be indirect Saadhanas. they are not
the direct (j.e. instantaneous. spontaneous. inlmediate)"Saadhanas
for Muktl. The fact they may. however. be indirect Saadhanas in a
sequential order (Parampara) is clarified here.
Here In this context. we should ruminate over the purport of the verse
(6-3) of the Bhagavad Geeta to the effect that - 'For the Aarurukshu.
who is about to ·enter the path of Yoga. Karma is Saadhana. while for
the Aaroodha. who has already entered the path of Yoga. Shama
(control over the mind) is the Saadhana:

97. Q: Apart from mere Karmas. which other Saadhanas are

needed by the Brahmajynaasu?

A: To this Shri Baadaraayana has provided the answer in his Sootra

(3-4-27):
"Shamadamaadyupetaha Syaattathaapl Tu Tadvldhestadangatayaa
Teshaamavashyaanushtheyatwaat'· - and the Bhaashya on it says:
"Yadl Kashchinmanyeta - Tasmaat Yajnaadyanapekshaayaamapt
Shamaadeenyapekshltavyaanl"' -·(Here the Maadhyandina rescension
is also mentioned).
Here because the injunctive case is seen in the word - 'Pashyet' -it
is stressed that not only is it stipulated that Shama. Dama etc. have to
be necessarily practised but also they are more essential than Yajna.
Daana etc. This distinctive gradation is clarified too in the next portion
of the Bhaashya in the manner: ··Yajnaadeenyapl Twapekshltavyaant,
YajnaadlshruLereva:... •.. Vlvtdlshaasamyoagaattu Baahyataraanl
YaJnaadeenl-1t1 Vtvektavyam."
Here It Is blared out indubitably and unambiguously that -
"Yajnaadl Karmas are Bahlrangasaadhanas (spiritual disciplines or
practices which are external). while Shama. Dama etc. are Antaranga-
saadhanas (spiritual practices internally to be observed),

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 Intuitive Approach of Shonkaro's Vedanta

98. Q: Are there any Saadhanas which are still more Anta-
ranga (interntd) than Shama, Dama etc.?

A: Yes. there are. In the Sootra (4-1-1): "Aavrlttlrasakrldupadeshaat"

- the direct means (Saadhanas) like Shravana. Manana.
Nididhyaasana have been elaborated upon very clearly for attaining
Self-Knowledge. In the Bhaashya on that Sootra it is stated:
{I) hDarshanaparyavasaanaanf HI Shravanaadeenf Aavartyamaa-
naanl Drishtaarthaani Bhavanti: Yathaavaghaataadeeni Tandula-
adinlshpattiparyavasaanaani. Tadvat: Api Choapaasanam Nldtdh-
yaasanam Chetyantarneetaavrtttigunaiva Kriyaa Abhidheeyate. ,.
Here because Saadhanas like Shravana. Manana etc. which are
exclus.ively pertaining to the su bject-matter of Atman are taught for
the Darshana (literally it means vision. but here it means Jnaana).
we can discern that they have to be practised till this plenary
Darshana or Jnaana accrues or reaches its acme or fruition here
and now. Because of the reason that both the words ·Upaasana·
(meaning mental nleditation) and 'Nldldhyaasana' (meaning
Intuitive contenlplation) are referring to mental actions which are
to be repeated over and over again also. it becomes very clear that
they have to be repeated till Jnaana (Self-Knowledge) is attained.
Hence it anl0unts to having said that these Saadhanas are to be
practised till Darshana or Jnaana accrues. If Shravana. Manana
etc. are practised Jnaana accruing here while living in this body Is
experienced indeed. Therefore it becomes established that these
direct Saadhanas of Shravana. Manana and Nldldhyaasana are
more effective and efficient Saadhanas than Shama. Dama etc.

99. Q: In all the Upanishadic sentences Uke - 'You should do

Shravana (Shroatavyaha). you should have vision of Atman
(pashyet) etc. has Jnaana been stipulated as an injunction (VidhiJ?
For, in words like ShroatalJyaha, Pashyet there is a grammatical
suffix 'Tavya' (Vidhi Vibhakti PratyayaJ which Indicates a
commanding inJunction, is it not?
A: Here 'Jnaana' means a resultant fruit of the nature of Anubhava
(Intuitive experience). It is that which evolves by Itself from Pratyayas
(convictions) and not a Kriya (an act). This we have mentioned
previously. By ruminating over the detailed comments on this subtle
topic by Shri Shankara in his Bhaashyas there is an immense benefit.
(i) "Avagatlparyantam Jnaanam Sanvaachyaayaa Icchhaayaaha
Karma: Phalavishayatwaad'cchhaayaaha" - (1-1- 1).
In the expression - 'One should practise Brahma Jljnaasaa' -
the word 'Jljnaasaa' (literally meaning a desire to know) alone is
used in the sense that - 'One should desire (make an attempt) for

114
 Moaksha Saadhana Vyavahaara

JntJlJn4(Selr.KnowledgeT. Any desire Is frult- or benefit-oriented

and hence. in a manner of speaking. here Jnaana is Phala itself.
and not an act.
(tt) "Yathaabhootabrahmaatmavlshayamapl Jnaanam Na Choadanaa-
tantram·· -
Its gist: Just like Pratyaksha Jnaana. etc. BrahmaJnaana also is
Intuitive experience (Pure Consciousness) alone which indicates or
shows an Entity as It really is: therefore. it is not an act (ritual or
rite) which is stipulated by way of an injunction.
(lit) "Klmarthaant Tarhl ·Aatmaa Va Are Drlshtavyaha Shroatavyaha' ---
(8rl.) Ityaadeenl Vldhlcchhaayanl Vachanaanl? Swaabhaavlka-
pravrllUvlshayavlmukhee Karanaarthaaneetl Broomaha."
Its purport is: If it is queried that - "What Is the benefit or
purpose of statements like ·One should perceive Atman alone.
should listen to (texts pertaining to Atman alonef etc. which appear
to be injunctions only? - it Is answered here by saying that the
ultimate purpose behind these statements Is to stop the habitual
trend of a person·s senses which are extroverted (pursuing the five-
fold enjoyments through the five Jnaanendrlyas) and then turn
them around completely towards Atman (the very fountainhead of
all existence. knowledge and enjoyments).
(Iv) "Loake(s)pl-Idam Pashga'. ·'da maakarnaya , Itf Chalva'1laa-
teeyakeshu Nlrdesheshu Pranldhaanamaatram Kuru - Ityuchyate.
Na Saakshaat Jnaanameva Kuru Itl: ...••...Na Coo Pramaanaanta-
renaanyathaapraslddhe(s)rthe AnyathaaJnaanam N'yuktasyaa-
pyupapaclyate - (Sootra Bhaashya 3-2-21).
Its purport is: ·Look here·. -Listen' - these are not at all words of
the type of inJunctions. For a person who is a perceiver or a listener
there should necessarily be the respective instruments of
knowledge. Similarly. there should necessarily be percepts outside
for perceiVing and listening. If not. even if there are injunctions
issued neither there will be perceptual knowledge nor Shrava-
naJnaana or knowledge gained through lIstening. Thus here to
conclude that - ·Darshana. Shravana etc. mentioned in the
sCriptural texts are not really of the nature· of injunctions' - a
rational explanation Is forwarded.
(Therefore. it is established here on the strength of the original
Bhaashya statements that - '7he post·Shankara Vyaakhyaana-
kaaras· adamantine interpretation that - ·Shravana. Manana.
Darshana and N.dldhyaasana are injunctions· - as well as such other
attempts by other people·· - are truly exercises In futilIty indeed!)

100. Q: In that case, among the Scuufhanas Uke Shrauana,

MaRaRa and Nididhya.asana which Is predominant (Mukhya)

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 Intuitive Approach of Shankara's Vedanta

and which Is subservient or secondary (Anga)? Or. Is It that only

when an these are necessarily complete. then alone J'naaRCl
accrues?
A: Among these, because each one Saadhana is meant for the
Avagattroopa Aatma Jnaana (the plenary consummate Intuitive experi-
ence of Self-Knowledge) alone. whichever Saadhana helps accrue or
attain Jnaana - to that extent that particular Saadhana is sufficient.
and this interpretation alone Is correct and proper. Besides, because
Jnaana. being Atman's innate essence of Pure Being-Consciousness of
the very nature of Intuitive experience. has to finally manifest Itself.
evidently if the proper and sufficient instruments of Knowledge (here
Saadhanas) are there to turn our attention or awareness towards this
core of Aatmavastu (ever-existing Reality of our SeU). that will be
aqequate and will serve the purpose all right.
Here in this context by deliberating upon the following Bhaashya
sentences there is immense benefit to the Saadhakas:
(a) "Manananldldhyaasanayoarapyavagatyarthatwaat" - (1-1-4),
Here it is stated that just as much Shravana is a Saadhana for
Anubhava (Intuitive experience) so much are Manana and Nld.-
dhyaasana too for Anubhava.
(b) UTatra Yeshaametou Padaarthou Ajnaanasamshayavlparyaya
Pratlbaddhou Teshaam tTattwamast' Jtyetad Vaakyam Swaarthe
Pramaam Noatpaadayltum Shaknoatl;.... •••. Naatra Kashchldapl
Kramoa(s)bhyupagamyate" - (Saotra Bhaashya 4-1-2).
Its gist: For the Uttamaadhlkaans (superior-grade or highly-evolved
seekers) who are capable of Intuiting the meaning of the two words
- °Tat' and tTwam'. and for those who do not have the obstructive
defects or impediments like AJnaana (non-comprehension),
Samshaya (doubt) and Vlparyaya (misconception) - all together
these are called Avldyaa (nescience) - for these two highly
qualified seekers merely by virtue of their practising Shravana
(of the scriptural teachings about Brahman or Atman as the non-
dual Absolute Reality) the purport of the sentences will be Intuited
with certainty. Hence. in their case there cannot be any restriction
or stipulation that they should necessarily practise further
Manana and Nldidhyaasana also. But those who do not attain the
Padaarthajnaana have per force to practise Manana or even further
Nldidhyaasal1J:l_

101. Q: What is meant by the practice of 8hrauana and Yuktf.?

What exactly Is the essential nature of the Anubhaua that accrues
either by means of 8m-auana or by ratiocinating over the Yuktts
(logical devices) taught in the Shaastras themselves?

116
 Mooksha Saadhana Vyavanaaro

At Anubhava (Intuitive experience) means: Since Duhkhftwa (misery)

etc. are objects to (outside or external to) the subjective Aatmaanubhava.
the Dhrldanlshchaya (unflinching conviction) that they do not attach
themselves to Him accrues. (To wit. it is a highly esoteric teaching of
Vedanta that anything that can be. and is. objectified - does not belong.
or attach Itself. to the subJect).In support of this conclusion the following
Bhaashya sentence is the Pramaana (authoritative source):
(1) "Pratyaksham HI Dehe Chhldyamaane Dahyamaane Vaa Ahameva
Chh'dye. Dahye - Itl Coo Mlthyaabhlmaarwa Drtshtaha: ., . ... Na
Chatvamaatmaanamanubhavataha Klnchlt Anyat Krltyama-
vashtshyate" - (Sootra Bhaashya 4-1-2).
Its gist: Because of the reasons that: (i) In the waking It is
Intuited that the adjuncts like the body. the senses etc. as well as
the Vedanas like Duhkhftwa etc. are clearly objects for Atman. the
Witnessing Consciousness and (il) these are absent in Sushuptt is
the Intuitive experience of Pure Consciousness (Shuddha
Chaltanya) for everyone of us - it is stated that this non-dual
Chaltanya Itself is the real Self. and this alone is called in Vedantlc
parlance Aatmaanubhava.
(2) ··Yasya TIl Nalshoa(s)nubhavoa Draaglva Jaayate Tam Pratya-
nubhavaartha Evaavrl~yabhyupagamaha:.... . .. .Aavrlttyaadtvaa-
choayuktyaa Abhyupeyate."
Its gist: Knowing full well that whatever is different or apart from
Atman is really Anrtta and establishing oneself in (or having total or
consummate identity with) Atman alone is in truth Anubhava. In
order to enable us to establish ourselves in that Anubhava. the
(repeated) practice of direct Saadhanas like Shravana, Manana
needed for that purpose alone is reckoned as Aavrlttl or repetition
in this context.
(From this it becomes eVident that those theories which
propound that Anubhava or Saakshaatkaara or materialisation
have to be attained afresh by repeated practice of Jnaana are all
contrary to the Bhaashya. It also. at the same time. amounts to
saying that - 'Getting rid of Adhyaasa and establishing oneself in
or becoming one with Atman alone Is 'Anubhava.').

102. Q: What Is meant by Nididhyaasana? Who can do It

and how?
A: It Is stated in the Kathoapanlshad that because Aatmavastu is
wry subtle. to many Saadhakas it may be beyond their ability to Intuit.
and to such people Adhyaatmayoga will first become an essential
practice. That also Is meant for Anubhava alone. In this regard. the
following Bhaashya sentences- are authoritative sources:

117
 Intuitive Approach of Shankara's Vedanta

In the Sootra (3-3-14): uAadhyaanaaya Prayoajanaabhaavaat". while

determining the purport of the Katltoapanlshad verse (3- 10- 11 ):
"lndrlyebhyaha Paraa Hyarthaa Arthebhyashcha Param Manaha:
Manasastu Paraa Buddhlrbuddheraatmaa Mahaan Paraha: Mahataha
Parama Vyaktamavyaktaat Purushaha Paraha: Purushaanna Param
Klnchlt Saa Kaashthaa Saa Paraa GaUhl. " - it is clarified that -
(1) "Purusha Eva Hyebhyaha Sarvebhyaha Param Pratlpaadyata Itf
Yuktam: Na Pratyekameshaam Paratwapratlpaadanam: Kasmaat?
PrayoaJanaabhaavaat: ..Na Twaadhyaanamena Swapradhaanam •..
For this long Bhaashya excerpt the gist Is: Indrlya (senses). Artha
(the objects for the senses). Manas (mind) etc. in that order are
subtler and subtler. and finally subtler than all else is 'Purusha' or
Atman. All these have been taught here for the sake of Intuiting
Atman through ·Aadhyaana'. Here Aadhyaana means 'Nldldhya-
asana alone: by means of that alone Samyallnaana dawns.
t

For the Sootra (3 .. 23 .. 15): tlAatmashabdaachha" - the Bhaashya

says:
(2)" 'Esha Sarveshu Bhooteshu Goodhoa(s)tmaa Na Prakaashate:
Drlshyate Twagryayaa Buddhyaa Sookshmayaa Sookshmadarshl-
bhlhl' - (3-13) Itt Prakrltam Purusham Aatmaa - ltya.aha.; •.•. Tadvya-
akhyaatam 'Aanumaanlkamapyekeshaam' - (1-4-1) Ityatra.·"
Its purport: By the word 'Purusha' Atman alone Is indicated: the
rest are Anaatman; we have stated In the 'Aanumaanfkaa-
dhlkarana' that - 1'0 Intuit this subtle Reality of Atman.
Aadhyaana has been recommended.' From this commentary also it
amounts to having said that for the sake of getting rid of all
Adhyaasa about Anaatmans as well as Intuiting Atman alone this
Aadhyaana or Nldldhyaasana has been taught.
Further. the Bhaashya portion in the Aanumaanlkaadhlkarana
referred to above says:
(3) "Valshnavasya Paramapadasya Duravagamatwamuktwaa Tada-
vagamaartham Yoagam DarshayatJ - 'Yacchhedwaangmanasee
PraaJnastadyacchhelJnaana Aatmanee:.... ...Mahaantam Twaat-
maanam Shaanta Aatmanl PrakaranavatJ Paras min Purushe
Parasyaam Kaashthaayaam Pratishthaapayet -ltl. "
Its gist: Here the description of the spiritual practice called
'Adhyaatmayoga' is given in detail. Because Atman is the subtlest
Entity. lndrlyas or senses etc. first should be merged in a subtler
constituent of our Being like Manas (mind) and continuing this
process of mergtng the outer or external gross elements into their
immediate subtler elements. finally we should reach the extremely
subtlest form of Paramaatman. From the Bhaashya sentence In

118
 Moaksha Saadhana Vyavahaara

Brlhadaaranyaka (2-4-4) It can be determined that by 'Nldl-

dhyaasana· it is meant eto concentrate on a thing. observe it and
Intuit (cognlze) if alone from the original sentence: "Prlyaa Bataare
Naha SaLee Prlyam Bhaashase Ehyaaswa Vyaakhyaasyaamt Te
Vyaachakshaanasya Tu Me Nldldhyaasaswet,.' , That complete
sentence is:
(4) "Ataha Ehl Aaswa Upavlsha Vyaalchyaasyaaml Yatte Tava
IshtamamrftatwasaadhanamaatmaJnaanam Kathaylshyaaml: Vya-
achakshaanasya Tu Me Mama Vyaalchyaanam Kurvataha Nldl-
dhyaasaswa Vaakyaanyarthato Nishchayena Dhyaatumlcchhetl."
- (Brlhadaaranyaka Bhaashya 2-4-4).
Here it is clearly explained to say that Nldldhyaasana means 'to
concentrate on and observe a thing and cogniZe (Intuit) it" alone.
(Even so. there are some proponents of Vyaakhyaana Prasthaana
who explain in the manner: '·Shravana. Manana, Nldidhyaasana mean
Dhaarana. Dhyaana and Samaadhl. respectively" - - equating the
earlier three VedanUc technical terms With the latter three technical
tenns of PaatanJala Yoga Shaastra or Darshana. which is a Dvalta
Slddhaanta. These proponents opine that the word 'Darshana' used in
the Upanlshadlc sentence means a resultant effect obtained afresh from
Samaadhf or trance. This is totally opposed to and not acceptable to the
Bhaashya teaching. There is no gainsaying the fact about this clear
difference and variance from the Upanlshadlc teachIng).

103. Q: What authoritative (scriptural) texts are there to

conclude that after the attainment (or dawning) of Jnaana,
Saadhanas like Yajna, Daana etc. should be given up? Why should
It not be believed (reckoned) that both Karma and Jnaana can go
hand In hand, so to speak, and together be t~e cause for the
Paramapurushaartha?

A: Even prior to Shr:t Shankara or even in ancient times there were

proponents of this doctrinaire theory that both these together are
responsible for (or will engender) Moaksha. The three types of such
theories, viz. (a) equal blending (i.e. in equal proportions) of Jnaana and
Karma; (b) Jnaana is an Anga (secondary. accessory to) of Karma:
(c) Karma is an Anga of Jnaana - were also propounded by sQl1le
Vedantlns even and all such doctrines were refuted by Shri.Shankara in
his Upanishad Bhaashyas as well as in hIs Geeta Bhaashya. lIn the
Sootra Bhaashya the second type in the above three was taken as the
prlmaJacie objection and on th'at pretext the genuine Slddhaanta had
been established, For instance:
(I) In the Sootra (3-4-3): ~-Sheshanvaat purushaarthavaadoa Yatha-
anyeshwlU Jalmlnlhl u - it is stated that because Atman is a

119
 Intuitive Approach of Shankara's Vedanta

Kartru He is Shesha (remnan·t or subservient) to Karma. 1berefo....

it is inferred that. just as in a Vldhf. Kannas called 'Vreehl
Proakshana' etc. Vreehl (paddy) etc .• Atman's VynaaJ1ll (intellectual
knowledge) etc. are Karmashesha (things which are remaining
apart from the Karmas) Atman too is Karmashesha; the statement
that - --By means of Jnaana a Phala accrues" - is mere
tArthavaada' (stated by way of eulogising Jnaana) and hence of
secondary importance (subservient to Karma), This Is a theory
propounded by some proponents following Jalmlnl's Poorva
Meemaamsaa Siddhaanta.

(Ul In the Sootra (3-4-3) uAachaaradarshanaat" - a prima facie

objection which championed the theory that 'Jnaana Is
Karmashesha' has been examined. The argument of these
proponents was: Because the Upanlsh.acLs are stating that
- ·Jnaanls also were performing Karma. - If it were true that
merely by Jnn.ana alone Moaksha. which Is the Purushaartha. Is
attained. then there was no necessity whatsoever for Jnaanls to
perform Karma. By the Pramaana of Shrutaarthaapattl (the valid
means of Arthaapattf or indirect inference from the Shrotf Vaakya)
Jnaana is deduced as Karmashesha.

(Ui) In the Sootra (3-4-4): 'Tatchhrutehe" - on the 8tr~ngth of the

C~haand.ogya sentence - "Yadeva Vldyayaa Karoatl•••• Tade"~
Veeryavattaram Bhavatl" - there Is a Poorvapaksha Ichamp!~i,lng
the theory that -·Vldyaa is KarlTla$hesha'"
(tv) In the Saotra (3-4-5): "Samanvaarambhanaat" - because In the
Brlhadaaranyaka Upanishad It '8 stated that -
Vldyaakarmanee Samanvaarabhete" - meaning. 'Botlt Jnaana
''Tarn.

and Karma are responsible for the Phala. It 1$ argued that JnaallQ.
by itself cannot give ri~e to a Phala independently.
(v) In the Sootra (3-4-6): '1'advatoa Vldyaavldhaannat ...· - on the
strength of the Chhaandagya Upanishad setence - "Aachaarya-
kulaad Vedamadheetya.... . ..Kutumbe Shuchou Deshe Swaadhya-
ayamadheeyaanaha" - only after listening to the purport of the
Vedas (Vedaartha) from a preceptor (Aachaarya) the qualification
for performing Karma accrues. Hence Jnaana Is Karmashesha.
This argument is forwarded!
(vi) In the next Sootra (3-4-1): ··N'yamaachhfJ." - there Is aprfmafacfe
(Poorvapaksha) argument that because there are several Shrutf
sentences purporting to teach that - 'As long as the seeker is alive
he should per force go on performing Karmq.· - it can bt deduced
that Jnaana is definitely Karmashe~ha.

12B'
 Mooksha Saadhana Vvavanaara

Now, according to Shrt Shankara's teaching this prlmafacle theory is

refuted on the basis of the following Shrutl Pramaana Vaakyas:
(a) For the Sootra (3-4-7):' "Adhlkoapadeshaattu Baadaraayana-
syatvam Taddarshanaat" - the following 8haashya is there:
··Adhlkastaavacchhaareeraadaatmanoa(s}samsaareeshwaraha..•.•
••... Pratyutakarmaanyucchhlnattl. "
Its purport: Atman who is expounded in Vedanta is not the
Kartru; but apart from him, the non-dual Witnessing
Consciousness who is beyond the empirical opposites of Dharma
(ethical and religious acts or rituals) and Adharma (irreligious.
unethical deeds) is taught. Therefore, Aatmajnaana is not
Karmashesha or Karmaanga; in fact. It is capable of destroying or
sublating Karmas.
Here we should remember the teachl~g brought home by Shri
Shankara in his Adhyaasa Bhaashya that the seeker should
discern Intuiting that Atman who is Chldaatmaka (of the very
essence of Absolute. P~re Consciousness) as well as the
Vishayiswaroopa (of the essential nature of the eternal Witness or
subject but never a Vishaya or Prameya, meaning an object for
anything) but who is separate from the Ahampratyayagamya
Atman (the '1' notion. ego or Pramaatruroopa seIO. Hence it becomes
established that this Witnessing Consciousness is ItseJf to be
reckoned in the predominant sense and not in any Gounaartha or
as Arthavaada.
(b) For the Sootra (3-4-9): "Tulyam Tu Darshanam" - the. following
Bhaashya is written: UTulyam, Aachaaradarshanam Akarma-
sheshatwe(s)p' Vldyaayaaha:.... •..•Na Twatraapl Karmaanga-
twamasU; Prakaranaadyabhaavaat. "
Its purport: There Is also a Shrutl which examines the.
conventions and beliefs. which the Jnaants were entertaining to
follow. expressed In statements like - 'tWhy do we need
Adhyayana (studying the scriptural texts) and Yagna. Daana
etc.?·' The Shrutf sentence which the Poorvapakshl had exemplified
to say that - 'tJnaanis too were performing Karmas is the topic
pertaining to Saguna Vtdyaa. and not to Nlrguna Vldyaa. There-
fore. the opinion that - "Para Brahma Vldyaa is not Karmashesha"
- is to be found in this Bhaashya..
(el For the Sootra (3-4-10): ··Asaarvatrtkee" there is a Bhaashya. viZ.
.. 'Yadeva Vldyayaa Karaatl' - (Chh.) - ltyeshaa Shrutthl Na
Sarvavldyaavlshayaa: Prakrttavldyaabhlsambandhaat: Prakrttaa
Choadgeethaoldyaa 'Om,tyetadaksharamudgeethamupaaseeta'
-ltyatra. "
 Intulttv~ Approach of Shonkara'l Vedanta

Its gtst: The statement that --Karma performed along with

(or With the support of) Vldyaa (Vldyaapoorvaka Karma) win
become more efficacious' - is not at all pertaining to the topic of
Para Brahma Vldyaa. In fact, it Is a Karmaanga Vldyaa
(a meditation or Upaasana subservient to a particular Karma)
called ·Udgeetha· , Therefore, for the current topic it is not a
Pramaana at all.
(d) The Bhaashya on Sootro (3-4-11): "Vlbhaagaha Shatavat n - says:
"Yadapyuktam - 'Tam Vldyaakarmanee Samanvaarabhete' -
(Brl.) Ityetatsamanvaarambhavachanam Aswaatantrye Vldyayaa
LlngamlU:.... . ...Evam Sall Avlbhaagenaapeedam Samanvaa·
rambhavachanamavakalpate~"

Its gist: The Upanlshadlc statement - 'Vldyaakarmanee

Samanvaarabhete' - which was quoted by the opponent
propounds the generality of both Jnaana and Karma. In that
context there is no deliberation on Brahma Vldyaa at all. and this
fact has been revealed tn the Bhaashya. Therefore. it has been
proved here that the theory that - 'Vldyaa is Phalaantara (having
a distinct or separate fruit), - has no scope here.
(e) In the Bhaashya on Sootra (3-4-13): "Adhyayanamaatravataha"-
it is stated: .. 'Aachaaryakulaad Vedamadheetya' - (Chh.) -
Ityatraadhyayanamaatrasya Shravanaad Adhyayanamaatravata
Eva Karmavldhlrltyadhyavasyaamaha:.... .... yathaa Cha Nt...
Kratwantarajnaanam Kratwantaraadhlkaarena Apekshyate
Evametadapt Drashtavyamttl. ..
Its gist: It Is established here that although for Ka"ma both
Adhyayana and VedaarthaJnaana (knowledge of the meaning of the
Vedic text) are necessary. because the word 'Adheetya' Is used. It
implies only that for Karma sufficient study of the Vedas and the
knowledge engendered by It may enhance the qualification for
Karma only. but it does not at all imply that for KarmaadhUcaara
(proper qualification to perform a particular Karma) the Aatma
Jnaana (Self· Knowledge) which is Oupanlshad (known only from
the knowledge taught by the Upanlshad$Jia not essential
whatsoever.
The deliberation upon the sentence - "Yct.dyapf Buddh'·
poorvakaaree' explained In the Adhyaasa 8haashya must be
ruminated over here in this context. Aatma Jnaana is not only of
any use for Karma but also is opposed to the Adhlkaara
(qualification) for performing Karma: this fact Is brought out in
bold relief here.
(0 In the. Bhaashya on Sootra (3-4-14): "Stutaye AnumaUrvoa" - it Is
clarified that - "Although a Jnaanl Is performing his duties

122
 Moaksha Saadhana Vvavahaara

(or discharging his responsibilities) as long as he lives. there will be

no Karmalepa (taint of any Karma) and not that to Karma
necessarily Aatma JlU1ana should be an accessory or be sub-
aervtent always".
(g) Th. Bhaashya on Sootra (3-4-15): ··Karmakaarena Chalke" - says:
··Apl Chalke Vldwaamsaha Pratyaksheekrltavldyaaphalaaha
Santastadavashtambhaat Phalaantarasaadhaneshu Prajaadlshu
PrayoaJanaabhaavam Paraamrlshantl..... .... 'Etaddha Sma Val. ...
••... Naap' Tadvlshayaayaaha Phalashruterayathaarthatwam Vaa
Shakyamaashrayllum ...
Its purport: When the Jnaanls attain the Intuitive experience as a
result of Jnaana. they do not need Yajna. Daana etc. any more. The
fruit of Jnaana Is to be attained here and now: while for Karma the
fruit accrues in due course ofUme.lt being so. dogmatic theories like
- (I) both these are together responsible for Moaksha: (il) Jnaana is
Anga for Karma: (iii) those Shrutls which mention the Phala for
Jnaana are Arthavaada (meant foreulogisingJnaana but not giving
them any predominance over Karma)- can never be established to
be true. This is the genuine purport of the Bhaashya excerpt.
(h) In the Bhaashya on Sootra (3-4- I 7): "Oordhwaretahsu Cha Shabde
HI'· - it is stated that - ·Even to Oordhwaretaskas who are not
Grlhastas (householders) - meaning. the other three Ashrama
people. viz. Nalshtlka (strict) Brahmachaarls (who have practised
strictly abstemiousness and continence). Vaanaprasthas (people
who retire to a forest or into solitude for diverting their complete
attention towards spiritual truths) and Sannyaslns (anchorites or
monks who dedicate their life in search of Self-Knolwedge alone).
the Shrutts recommend Brahma Vldyoapadesha. In fact. for these
people Karmas like Agnlhoatra etc. of the householders are not at
all stipulated. For this reason alone. Brahma Vldyaa Is not
Karmashesha.

104. g: With regard to Paariuraajyaashrama (the fourth stage

of an individual's prlvate ute called Sannyasa Aashrama in which,
according to the Shrutis and Smritfs. he should take to a wander-
Ing monk's ute) what is the Siddhaanta propounded by
Shrl Baadaraayana? How can It be proper to say that an Aashrama
(stage of Ute) which gives up Karmas stipulated by way of
InJuncJtfons in the Vedas (Vedal1ihita Karmas) is In accordance
with. and acceptable to, the Shrutis?

A: In Chhaanadogya Upanishad (2-23-1) sentence: "Trayoa Dharma-

skandhaaha·· and such other Shrutl sentences the Aashramas like
GaarhastyQ (householders hip). Vaanaprasthya (living in a fore~t in

123
 intuitive Approach of Shankora' sVedanta

solitude) etc. are elaborately described but not stipulated as injunc-

tions. Although in the Chhaandogya Gaarhasthya is described. because
of the reason that therein Agnlooatra or fire sacrifices are stipulated for
a Grlhastha. that Aashrama itself should be accepted as Shrutlv'hlta.
This prima facie objection raised in Sootra (3-4-17) was taken up for
discussion and on the strength of some other Shrutls like - "To one
who has discarded Agnllwatras the sin or religious blemish of
destroying vitality called 'Veerahatyadoasha··· - the other Aashramas
than Gaarhasthya have been condemned: hence there in that context It
is stated that Aashramaantaras are not ShruUsammata (acceptable to
the ShruUs). But-
(a) In Brlhadaaranyaka sentence - "Brahmacharyaadeoo. Pravrajet"
- Paarlvraajya has been directly stipulated as an injunction. And
in the Chhaandogya ShruU statement - '7rayoa Dharma-
skandhaaha" (ehh. 2-23 .. 1). quoted above by the opponent. along
with Grlhasthaashrama alone the other three Aashramas are
examined; therefore. because of the reason that these other three
are stipulated along with Gaarhasthya. it amounts to saying that
the other three Aashramas are also ShruUvlhlta alone.
(b) In the Bhaashya on the Sootra (3-4-20): "Vldh.rvaa Dhaaranavat".
it has been stated that: "In a particular Shrutl sentence - "Uparf
HI Devebhyoa Dhaarayat,,,(?) - because a topic which is Apooroa
(incomprehensible to the common Intellect) is taught. we should
acknowledge that herein a V.dhf has been stipulated: this
contention of Ja'm'nl's Sootra (3-4) propounds the above opinion&
According to this Poorva Meemaamsaa Sootra. with regard to the
Shrutl statement - "Trayoa Dharmaskandhaaha" - even though
Ekavaakyata Jnaana (knowledge arising out of reconciling all
apparent contradictions) is engendered. discarding such Jnaana
we should imagine or infer the Aashramaantara Vldhl alone.
In the Shrutl sentence - "Brahmasamsthoa(s)mrltatwamet'" -
because the Parlvraajaka who is Brahmasamstha has been
mentioned. we have to accept that Paarlvraajya is Shrutlvlhlta
alone. Because of the reason that here in this context after the
three Dharmaskandhas have been examined the Brahmasamstha
has been eulogised. that person cannot be surmised to be the
Vaanaprastha as referred to in 'Tapa Eva Dvlteeyaha". In fact. the
Dharmas (spiritual disciplines) of the type of Indrlyasamyam~
(strict control over senses) etc. cannot reasonably be Included at aD
in the Dharmas of a Vaanaprastha whose very stage of life bristles
with Kaayaldesha (physical torture). Further. the technical term of
Brahmasamstha. meant for a Yogaaroodha (one who has ascended
already the spiritual path of a Mumukshu. a Sannyaasln completely
dedicating his life for attaining Liberation) cannot be addressed to

124
 Conclusion

Cirahasthaoshram.s. for. If those other'three Aashramls (Brahma-

chaarls. Grahastltas and Vaanaprasthas) give up their respective
ShaastravlhUa Karmas or Dharmas they are likely to earn the
demerit of Pratyauaaya.
But In the case of a Sannyaasln; "Brahmanfshthatwameva HI
Tasya Shamadamaadyupabrlmhltam Swaashramavlhltam Karma:
.... Brahmasamsthasya Karmaabhaavam Darshayanti." - (5aotra
Bhaashya 3-4-20).
(e) "Vldyate Eva Twaashramaantaravldhaaylnee Shrutlhl Pratyakshaa -
'Brahmacharyaadeva Pravrajet Grlhaadwaa Vanaadwaa" -
(Jaabaala 4) - IU: ••••••••• Brahmajnaanaparlpaakaangatwaachha
Paarlvraajyasya Naanadhlkrltavlshayatwam. "
·'Belng 8rahmasamstha or engrossed. established in Brahman is
the only Dharma (or a Sannyaasfn" - say all the Shrutis and
Smrltls.
In the Jaabaala Upanishad Paarlvraajya has been directly stipulated.
The teaching that - 'Aashrama Karma is subservient or secondary to
the fruition or consummation of Brahma Jnaana" - is mentioned in
Jaabaala Upanishad itself In Mantra 5. Therefore. it amounts to saying
that Paarlvraajya is recommended by the Vedas.

XIII. CONCLUSION

106. Q: FInally. what Is the quintessence of the Upanishadic

teachings?
A: Atman who is of the very essence of Pure Consciousness Is alone
(non-dually) the Paramaarthasatya (the Absolute Reality). In the
Vyavahaarlc realm the conglomerations of the body. the senses. the
mind etc. which appear as 1fthey are related to. or associated with. Him
are Anrtta (false appearances) only. Because we have not distinguished
these two opposites of Satyam and Anrltam and have not cognized their
true natures. we have misconceived Atman to be of the forms of
Pramaatru. Kartru and Bhoaktru; by virtue of Avldyaa. which is of the
nature of misconceiving mutually Atman (the Reality) and Anaatman
(the Anrfta or false appearance) and consequently superimposing their
respective Dharmas or intrinsiC characteristics on each other. alone-
(a) the cause-effect categories (concepts) appearing in the Prameya
Prapancha (objective external world of duality); (b) the manifoldness of
Jeevaatmas: (c) the mundane or empirical transactions of action.
means of action and its fruit: (d) the dealings of the relevant time. space.
causation concepts needed for all emprica1 transactions: (e) the
ShaastTafc dealings of Karmas and Upaasanas. as also fjandha and

125
 Intuitive Approach of Shankara's V&danta

Moaksha - all these mundane transactions are appearing. and If we

deliberate (Intuitively) upon the Vedanta Vaakyas It can be established
indubitably that - "The non-dualism of Atman alone Is the Ultimate
Reality--: only such conclusions are drawn. Although Vedanta Shaastra
propounds - (1) Vedanta Shaastra Praamaanya or Validity and
authority of the Upanlshadlc texts; (ll) the Jljnaasaa or desire for the
knowledge of the purport or goal of these texts; Ull) the dawning or
Intu"ltion of the Vldyaa as a result of that Jynaasaa: (tv) the empirical
transaction that - -From that Vldyaa accrues the sublation or
destruction of Avldyaa (nesclencer - all of them are taught by way of a
subtle device (Upaaya) exclusively for the purposes of spiritual
.·nstructlon (Upadesha). utilizing the unique and traditional
methodology of Adhyaaroapa Apavaada Nyaaya: but from the Absolute
viewpOint (Paramaartha Drlshtl). in Atman (the Ultimate, Trans-
cendental non-dual Reality) neither Avldyaa nor the transaction of its
sublation or negation by means of Vldyaa exist in the least. Attaining
the supreme Intuitive experience (Anubhava) of the type - "Everything
is Brahman alone. non-dual Atman alone. and He alone am ... - we
should all achieve this fulfilment of human existence (Parama
Purushaartha). This alone is the qUintessence of VedanUc spiritual
teaching.

OM TAT SAT

126
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