Released by Maran’s Dog ,Toronto, Canada

QUINTESSENCE OF
BRAHMASUTRA—
SR1 BHASHYA

Released by Maran’s Dog ,Toronto, Canada

By
MAHAMAI-IOPADHYAYA
IRAN GANTI RANGACHARYA
Released by Maran’s Dog ,Toronto, Canada
All rights reserved
(c) 2002, September
by
Iranganti Rangacharya

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Visishtadvaita vedanta dyota ko yo mahanpura |

Tam kesavatmaj am vande Ramanuja yateesvaramll

PREFACE

Sri Ramanuja who lived in the 11th and 12th

centuries (AD) is believed as the greatest exponent
of visishtadvaita theostic philosophy. A highly
devotional soul as he was, he wrote the magnificent
commentaries to 'Prasthanatraya' and was also
known as the author of the soul-inspiring
Gadyatraya, and Nitya as well. The Prasthanatraya
is a buzz-word for the three works together, viz.
Upanishads, Bhagavad geeta and Brahma sutram.
The Vedanta (Veda + anta) which means the
concluding parts of the Veda is known as the
upanishads, the pristine springs of the vedantic
philosophy, known as the Srutis. Sri Ramanuja's
work on this is known as the 'Vedardha Sangraha',
a dissertation on the Visishtadvaita, which quite
agrees with the injunctions and the prohibitions
mentioned in the Vedas. Next to this Sruti Prasthana,
comes the Bhagavad Geeta which embodies the
teachings ofLord Srikrishna, constituting the cream
of the epic Mahabharata. Since the Mahabharata is
the smriti, the Bhagavad Geeta comes under the
Smriti Prasthana, and occupies a unique place in
the Vedantic tradition, and it is regarded as the
Geetopanishad. On the lines set forth in Geetardha
Sangraha of Sri Yamuna charya (Alvandar), the
Geetabhashya is a fine commentrary of Sri
Ramanuja to the slokas of Bhagavad Geeta. The
third in the Prasthanatraya is the Brahma Sutram
known as the Sareeraka Sastra, written by
Badarayana (Sage Vedavyasa) in four chapters. The
works viz. Vedanta Sara, Vedanta deepa and
Sribhashya are the commentaries of Sri Ramanuja
on Brahma Sutram. The Sribhashya is his magnum
opus, in which he reestablishes the visishtadvaita,
mentioned in the vritti of Bodhayana reiterated in.
the vakya of Brahma nandi and in the Vakya-bhashya
of Dramida charya.
But all the three viz. Vritti, Vakya and Bhashya were
lost, except for a few quotations found here and
there in Sribhashya and in its commentaries. The
best known is the srutaprakasika of Sudarsana suri.

What is Visishtadvaita?
The Brahman is the supreme spirit with cit (Jeeva)
and acit(Prakriti) in the subtle state, without the
division of form, name etc and becomes the same
with cit and acit in the gross state. This concept of
the oneness of the two is established by Sri
Ramanuja and this is known as visishtadvaita. So
the three entities are the cit(Jeeva) acit (Prakriti) and
the supreme Brahman. All the three are real. The
supreme Brahman is Lord Sriman Narayana who is
the cause of the universe. He is omniscient,
omnipotent, omnipresent, beginningless and endless.
He is of six attributes viz. Jnana, aisvaya, sakti, bala,
veerya, tejas, besides infinite auspicious qualities
of love, kindness, and mercy etc which transcend
the ordinary qualities of human personality. The
Jeevas are of limited knowledge and are different
from Him. The Jeeva and the Prakriti form His
body. He is the Seshin (controller) and the Jeeva
and Prakriti are Seshabootas (controlled). The
relation of the three is inseparable (apridhak siddha),
Just as the atman is to the body. This is Ramanuj a's
unique view of relation of the three. Bound by
Karma, the Jeeva gets entangled with the pleasures
and troubles in the cycle of birth and death. By
bhakti and prapatti he attains the mukti or the Eternal
glory, with all privileges of the Praramatman except
the faculty of creation, sustentation and dissolution
of universe.

The Brahma Sutram (Sareeraka sastra), authored

by the sage, Vedavyasa, contains four chapters each
having four sections (Padas). The number of sutras
in it is 545, and the number of topics (adhikaranas)
is 156 (sautree sankhya subhaseeradhikriti ganana
cinmayee Brahmakande) according to the
commentary of Sri Ramanuja.

A complete adhikarana having one or more sutras,

comprises five members. They are :
1) Subject 2) Doubt, 3) Poorvapaksha (Prima facie
argument) 4) Conclusion, 5) Benefit, according to
the Poorvameemamsakas. (Vishayo visa yascaiva
vicaro nimayastathal Prayoj anam ca Pancangam
praj nodhikaranam viduhu||)

Example :
1. Subject : Inquiry into Brahman.
2. Doubt : Whether to make an inquiry into Brahman
or not.
3. Poorvapaksha: Ifthe Brahman is renowned, there
is no need to inquire into Brahman; if not renowned,
there is no need at all.
4. Conclusion : Some think that the body is the
atman, some think the mind is the atman, some think
the J eevatman and the Paramatman are one and the
same and some others think the J eevatman and'the
Paramatman are different. So one should make an
enquiry into Brahman to know the true form of the
Brahman.
5. Benefit : Based on the scriptural texts by the
inquiry into Brahmna, one attains the final
emancipation of soul (moksha)

In the first chapter of Brahma sutram, Sri Ramanuja

establishes that the supreme Brahman full of
auspicious qualities, divested of imperfections and
evils, is the cause of cosmic evolution. In the second
chapter he reiterates his conclusion with his rebuttal
of objections put by various schools of thought. In
the third chapter he deals with the Brahmopasana,
the means for attaining the supreme Brahman. In
the fourth chapter, he is devoted to the treatment of
the fruit of the upasana.

Chapter I : Samanvayaadhyaya
lst pada (very indistinct signs of Jeeva etc) 11 32
2nd pada (indistinct signs of J eeva etc) 6 33
3rd pada (distinct signs of J eeva etc) 10 44
4th pada (very distinct signs of Jeeva etc) 8 29
35 138
Chapter II : AvirodhaAdhyaya
lst pada (Smriti pada) 10 36
2nd pada (Tarka pada) 8 42
3rd pada (Viyat pada) 7 52
8 19
4th pada (Prana pada)
33 149

Chapter III : Sadhana Adhyaya

lst pada (Vairagya Pada) 6 27
2nd pada (ubhaya linga pada) 8 40
3rd pada (Gunopasamhara pada) 26 64
15 51
4th pada (Anga pada)
55 182

Chapter IV : Phala - Adhyaya

lst Pada (Avritti Pada) 11 19
2nd Pada (Uthanti pada) 11 l
20
3rd pada (Gati pada) 5 15
4th pada (Mukti pada) 6 22
33 76

Total number of adhikaranas = 35+33+5 5+3 3=1 56

Total number of sutras = 1 38+149+1 82+76=545

Sri Ramanuja's Sribhashya is not very easily

understandable to an average reader who is not
familiar with the logical disputations and
interpretations. I chose to write the quintessence of
Sribhashya in English, leaving that part of logic to
some extent, so as to make it for an easy reading
and understanding. If there lies an omission of any
salient point or inclusion of any trivial point, I crave
the Pardon of the reader. "Do not contradict nor
refute, but weigh and consider" Bacon.

I am beholden to Sri P. Sivkumar, M.D., Microflo

Filters (P) Limited, Hyderabad, and Prof. T.K.V.
Iyengar, R.E.C. Warangal, for their benign
encouragement to me in publishing the book.

Iranganti Rangacharya
Other Books of the Author :
l. Bhuvanadeepika (Prasna -Tel, .1 969)
2. Muhurta Kalpadrumamu (1976)
3. Jaimini Sutramritam (author's commentray in Sanskrit and
Telugu to Jaimini sutras - astrology - 1991)
4. Jaimini sutramritam (author's commentary in Sanskrit and
English - astrology 1995)
5. Muhurtha Sindhu (Englihs - Published by Ganitha kalanidhi
Astro - research centre, Hyd. 1999)
6. Muhurtha Sindhu (Telugu published by Ganita kalanidhi Astro-
research centre, Hyd, 2000)
7. Srivrata sloka malika (Sanksrit Slokas for Andal's Tiruppavai
1972)
8. Kula Sekhara Sukti Sampat (Sankrit verses for Perumal
tirumozi, publiched by V.P. Sabha, Madras 1977)
 .
Index of Adhikaranas (Topics)
NB.: For transhteration to Sanskrit
c=a. t=a, th=2z. i=2. i=3. Chapter-1:8ection-l.
Aoré=an.d=a.d=g,d=a Page Nos.
1. Jijnasédhjkarana 1

Laghu Poorvapaksha 4
Laghu Siddhanta 8
Maha Poorvapaksha 14
Maha Siddhanta 21
Indeterminateand determinate perception 23 ‘
Srutis 29
Smritis and purahas 34
Atmakhyati 40
Asatkhyati 40
Akhyati 41
Anyatha Khyati 42
Anirvacaneeyakhyati 43
Sapta Vidhanfipapatti 44
Tattvamasi 51
Conclusion 53
2. Janmadyadhikarana 55
3. Sastrayonitvadhikarana 57
4. Samanvayadhikarana 58
5. Eekshati 61
 Page Nos.
Anandamaya 68

99°99“
Amara 75
Akasa 79
Prana 80
Jyothi 81
11. Indraprana 85

Section II

Sarvatraprasiddha 89
Atira 94

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Antara
Antaryami 102
Adrisyatvadigunaka 104
Vajsvé'mara 107

Section III

Dyubhvadi 113
Bhooma 117
1":‘39’1‘32‘
Aksham 119
EekshaIi karma 122
Dahara 123
 Page Nos.
Pramita 129
>°9°>‘9‘
Devata 130
Madhu 135
Apasudra 137
Ardhéntaratvédi vyapadesa 143

Section IV

Anumanika 145
Camasa 152
Sankhyopa Sangraha 155
WHQMP‘P’PT‘
Karanatva 156
Jagatvacitva 153
Vakyanvaya 161
Prakriti 165
Sarvavyakbygma 169

Chapter II : Section I

Smriti 170

99’3“!"
Yogapratukta 172
Vilakshanatva 172
Sishéaparigraha 178
 Page Nos.
Bhoktrapatya 179
Arambhana 180
3990.495»

Itaravyapadesa 185
Upasamhfira darsana 187
Kritsna prasaktya 188
Prayoj anavatya 191

Section [I

Racananupapatti 194
Mahat deegha 198
Samudaya 202

9°.‘39‘P‘PP’NE"
Upalabdhi 209
Sarvadhanupapatti 210
Ekasminnasambhava 210
Pasupati 213
Utpattyasambhava 216

Section III

Vlyat 2l9
2. Tejo 222
Atma 225
 "

Page Nos.
4. Jna 226
5. Kartra 232
6. Parayat 235
7. Amsa 236

Section IV

1. Pranotpatti 240
2. Saptagali 242
3. Prananu 244
4. Vayulq'iya 244
5. Sreshaianutva 247
6. Jyothiradyadhistana 247
7. Indriya 248
8. Sanjnamurthfldipliti 249

Chapter III : Secti6n I

Tadantara Pratipatti 25 l
Kritatyaya 256
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Anishtadi karya‘ 260
TatsvabhavyaPattya 264
Naticira 264
Anyadhisfita 265
 Page Nos.
Section II

I. Sandhya 267
2. Tadabhava 271
3. Karmanusmrithi sabdavidhi 272
4. Mugdha 273
5. Ubhayalinga 274
6. Ahikundala 281
7. Para 283
8. Phala 287

Section III

1. Sarvavedantapratyaya 289
2. Anyadhfitva 293
3. Sarvabheda 295
4. Anandadi 296
5. Kaxyakhyana 299
6. Saména 301
7. Sambandha ' 302
8. Sambhruti 304
9. Purushavidya 305
10. .
Vedhadi -
306
 Page Nos.
11. Ifinya 307
~12. Samparaya 309
13. Anjyama 313
14. Aksharadhi 313
1 5. Antaratva 316
l6. Kamadi 318
l7. Tannirdhararmiyama 320
18. Pradz'ma 321
19. Lingabhooyastva 321
20. Poorvavikalpa 322
21. Sareerabhava 327
22. Angfivabaddha 329
23. Bhooma Jyayastva 330
24. Sabadibheda 332
25. Vikalpa 333
26. Yathasrayabhava 334

Section IV

1. Purushardha 337
2. Stutimatra 347
3. Pariplava 348
4. Agneendhana 349
 Page Nos.
Sarvapeksha 350
Samadamadi 351
Sarvannanumiti 352
Vlhitatva 354
Vidhura 356
'
Tatbhoota 357
Svami 358
Sahakaqantaravidhi 358
Anavishkara 359
Aihika 360
Muktiphala 360

Chapter IV : Section I

Avritti 361
Atmatvopasana 362
Prateeka 362
Adityadimatya 363
.‘OWSP‘MPPPT‘

Aseena 363
Aprayana 365
Tadadhjgama 366
Itara 367
Anarabdhakarya 367
 Page Nos.
10. Agm'hotradi 368
1 1. Itarakshapana 369

Section II

1. Vak 369
2. Mano '
370
3. Adhyaksha 370
4. Bhoota ,
371
S. Asrutyupakrma .' 371
6. Parasampatti 372
7. Avibhaga 374
8. Tadoko 374
9. Rasmyanusara 375
‘10. lea 375
l l. Dakshinayana 376

Section III

'
1. Arcirfidi 377
2. Vavya 378
3. Varuna 378
4. Ativahika 378
 Page Nos.
5. Karya 379

Section IV

1. Sampadyfivirbhava 384
2. Avibhagatvena drishtatva 385
3. Brahma 386
4. Samkalpa 389
5. Abhfiva 390
6. Jagadvyfipéravalja 394
 SRIMATE RAMANUJAYA NAMAHA
SRILAXNII HAYAGREEVAYA NAMAHA

QUINTESSENCE OF
BRAHNIA S‘UTRA-SRIBHASHYA

Lakshmi Hayasyam mama devamishtam

Guroomsca natva pitarau smaramsca,
Vedantanishnam Raghunadhamadau
Sribhashya saraha likhito mayanglyam 11

Chapter — I (Samanavxa Adhxaxa)

Tonic - l: Jiinasadhikarana
1. ra a J 'nasa 1-1-1
Atha Ato Brahma J ijnasa are the three words in the
aphorism. ‘

Atha- afterwards; ataha= therefore; Brahmajijnasa=

deliberation on Brahman. The particle ‘atha’ is used
at the beginning (of words) mostly as a sign of
auspiciousness. Since it means ‘there afier’ also it
pinpoints contextually the Brahma jijnasa as the
sequel to the karma jijnasa. The word, “ataha”
means the reason why one should inquire into
Brahman. Etymologically Brahman is the one with
1
 the vastness of form and multitude of qualities.
“Brihati brihmayatitasmad ucyate Param Brahma”;
The Brahman is here meant as the supreme lord of
the unsurpassed'form and infinite number of the
auspicious qualities devoid of all imperfections.
This is similar to the use of the word ‘Bhagavat’,
in Vishnupurana. Thus Parasara says; “Maitreya,
the name Bhagavat is applied to the pure one of
infinite glory, to the supreme Brahman. The word
‘bhagavat’ singnifies knowledge, power of action,
sustaining strength, sovereignty, energy and
'

radiance. It signifies these perfections in their

-
entirety and also the total exclusion ofevil attributes.
Thus the great name Bhagavat denotes Vasudev the
highest Brahman. It applies to none else. When it
is used for anyone else, it is used in a secondary
sense. The ultimate ideal is called “Vishnu”. “ The
Visistadvaita concept ofDeity, sharply distinguishes
from the pantheism on one hand and the
anthropomorphism on the other hand.
Having accomplished one’s study of scriptures
one could indistinctly understand that the ritualistic
works lead to the ephemeral and transitory results
and that by one ’3 knowledge and worship of
Brahman, the eternal bliss is attainable. The sruti
states that the sacrificial rituals are like the unfastened
boats(Plavahyete adridaha yajna Roopaha — Mu- l -
2
2-7). There is another sruti which tells that the
[mower of Brahman attains the highest. (Brahma
vidapnoti Param- Tai). The purusha sukta states
that he who knows Brahman thus attains immortality
here. (tameva vidwan amritaiha bhavati).
Hence for one’s own continuation one could feel
that the study of karma section is a prerequisite to
enquire into Brahman from the sareeraka sastra.
As the sruti goes — “tasaisha sareera atma”, the
Brahman is the sareerin while the cit (sentient being)
and the acit (non-sentient matter) form the sareera.
Hence this uttara meemamsa is known as the
sareeraka sastra. According to the vrittikara
Bodhayana, this is connected with J aimini’s
poorvameernamsa for a total of sixteen chapters.
The first shatka (six chapters) of
Poorvameemamsa is called the Upadesa shatka,
while the second one is the Atidesa shatka. And
each chapter is separately named as the Pramana
adhyaya, Karmabheda adhyaya etc. Similarly the
Poorva and uttara meemamsas are also separate only
so for the subject matter dealt in the two differs.
Hence the whole of meemamsa sastra beginning with
the aphorism, “Now therefore the inquiry into
dharma (adhato dharma jijnasa)ending with the
aphorism, “There is no return on account of
scriptural statement” (anavritti ssabdhat anaVritti
3
ssabdat) constitutes a single scriptural authority by
virtue of its continuous character of contents and
order of succession.
Laghu Poorva Paksha: It is logically possible
for anyone who studies the upanishads to enquire
into Brahman without his prior comprehension into
karma or the ritualistic work. So one’s investigation
into karma is not a prerequisite to the enquiry into
Brahman but something else that is relevant should
precede.
gobiection): The udgeedha and other upasanas alike
are concerned to the ritualistic work without the
knowledge ofwhich the performance ofthe upasana
is not possible.
(geply): I shall explain it to 'you now clearly. The
root cause of the differences observed in the world
is the beginningless illusion (avidya). The unreal
knowledge makes us feel the incessant troubles and
sorrows of birth, oldage and death etc. The
sareeraka sastra substantiates the knowledge of
oneness which could mitigate the false knowledge
that forms, because of the illusion that veils one’s
consciouness.
How is the knowledge of karma, the prop of
difference, of use to the knowledge of Brahman?
On the other hand the two contradict each. The
udgeedha upasana is the concluding part of karma
and it is in no way connected with the deliberation
of Brahman.
(Objection I: For sure the deliberatin or the enquiry
into Brahman needs one’s knowledge ofkarma. The
knowledge conjunct with karma is only the
accomplishment apropos. That is what the
aphorism too discloses. (Sarvapeksha ca
Yajnadehsruteh aswavat -B.S. 3-4-26). Ifthe karma
is not meant in the aphorism, the term “apeksha” in
the Brahma sutra is meaningless because it is
inapprehensible with what it is conjunct or with what
it is not conjunct.
(geglfl: One’s illusion disappears if he knows the
cit devoid of all attributes in Brahman. The
disappearance of illusion is the mukti. The srutis
declare that the karma produces the ephemeral
results and knowledge gives moksha. He who
knows Brahman, becomes Brahman (Mu 3-2-4).
The knower of Brahman attains the highest (Tait).
Knowing the Brahman, he attains the immortality.
(Swe 3-8). Just as one perishes by doing the karmas
here, so too in the next world, by the meritorious
deeds. (Chan 8-16) etc; so if one reads in between
the lines of srutis, one could understand that the
knowledge is independent of ritualistic works which
may create the desire for knowledge through the
purity of conscience, but not the knowledge itself.
The word “Vividishanti” in the sruti (Bri 6-4-22) is
clear about it. When once the desire to know arises,
the disciplines like dama, sama etc., would be the
means of knowing the Brahman. (Santo danta
uparata stitikshu ssmahito bhootva atmanyeva
atrnanam pasyet (Bri 6-4-23).
“Being alone was this in the beginning, one only
without a second “(Sadeva saurnyedamagra aseet
ekameva dwiteeyam. Ch 6-2-1)”. Truth, knowledge
and infinity (“satyam Jnanam anantam Brahma —
Tai)”. That thou art (tatva masi-chand —- 6-8-7).
“This soul is Brahman”. (Ayam atma Brahma—Bri.
6-4-5). Hearing, reflection and the repeated
meditation etc., are of great help for understanding
the sruti passages. And the knowledge of sruti texts
terminates the avidya. Hence the perfect
accomplishment of four disciplines (mentioned
below) is apt to precede the deliberation on
Brahman.
1)Nitya nitya vastu viveka:
This means the discrimination between what is
eternal and what is non-eternal. So one should be
able to knowthat Brahman is eternal and every thing
other than Brahman is non-eternal.
2)Samadamadi sadhana sampat:
One should attain the perfection of six practices.
They are 1) Sama (control over sense-organs
including mind); 2) Dama (control over the motor
organs); 3) Uparati (dispassion for sexual
enjoyment); 4) Sraddha (firm conviction in
thevedanta texts): 5) Titiksha (forbearance);
6) Samadhana (concentration of mind on Brahman).
3) Ihamutrajphala boga viragg
Dispassion for enjoyment of the fruits of work here
and there above.
4) Mumukshatvam:
Keen desire for the final emancipation of soul
(mukti). The cause for bondage is the untrue
cognition of difference which is due to the illusion
that veils the real state of Brahman. The bondage is
untrue. This should be rooted out by the
understanding of the upanishad text, “tatvamasi”
which is futile for karma or the ritualistic work. The
karma is just useful to the extent of desire to know.
(Brahmana Vividishanti). Hence that the
perfection of the four practices is the former option
prior to the deliberation on Brahman could be more
sensible than the option for karma, which is of no
use to Jnana.
Laghu siddhanta: The termination of illusion is
moksha and that is attainable by Brahma Jnana.
Accepting this, we seek a clarification as to what
form of knowledge is enjoined by the upanishads
whether it is just the knowledge gained by the
sentence-to-sentence meaning or the meditative
knowledge. The former is absurd since the mere
sentence-to-sentence meaning can in no way dispel
the illusion. Nor it can be said- “As long as the
knowledge of plurality or difference remains, none
can obtain from the upanishad texts, the knowledge
that can mitigate the illusion. Even if he gets the
knowledge, the immediate nontermination of bheda-
Jnana is no fault, like the continued perception of
two Moons, despite one’s cognition of a single-
Moon.”
Therefore to say that the knowledge of
difference which is cut to the roots, continues is
notjustifi able. About dvichandra J nana, the process
is as follows. Owing to the pressure of the finger
on the eye or by some defebt of the eye called
‘timira’ etc., the visual rays are divided and
consequently there originates a difference in the
apparatus of the vision (Samagri); then the mutually
independent double apparatus of the vision becomes
the cause for the cognition of two Moons. The
cause of the false knowledge in the perception of
two Moons is the true eye-defect like timira etc.,
and hence the continuance of false knowledge is
not improbable. If it is said that the bheda-Jnana is
beginningless and limitless, it can never be
destroyed. So it is not convincing to say that the
Brahma Jnana is attainable by the mere knowledge
got from sentence-to-sentence meaning of the
upanishads, because neither the illusion nor the
bheda—Jnana could be destroyed. The knowledge
or Jnana is intended in terms of dhyana, upasana,
vedana etc., in the upanishad texts. The aphorism
which discloses this, is “reflection more than once
on account of instruction” (Avritti rasakrit upadesat
— B.S. 4-1-1). The vedana (knowledge) which is

the means of apavarga (final release of the soul) is

the nature of meditation, since the terms, “knowing
and meditating” are interchangeably used in the
former and latter portions of upanishad texts. The
upanishad texts that are clear about meditation are
as follows.
“Vijnaya Prajnam Kurveeta”; “Om ityevam
upaseeta”; “atmanameva loka mupaseeta”; The self,
my dear Maitreyi, is to be seen, to be heard, to be
reflected upon, to be meditated upon”.
The meditation or dhyanam is the steady and
uninterrupted stream of remembrance of Brahman,
like the continuous flow of oil. This constant
remembrance is called the “bhakti”. This is
characterised by the eight fold limbs of yoga as
enumerated by Patanj ali, to control the mind from
its outgoing tendenciesand help it to attain the single
— pointed concentration. 1) The Yama is the moral

discipline of non-violence, truthfullness, non-

stealing, continence and non-receivinng of gifts or
favours. 2) the niyama is the self— purification,
austerities, study and contemplation of God. 3)
The asana or the posture is that which is firm and
pleasant and a firm seat enables one to control the
respiratory functions. 4) The Pranayama is the
control of the movement of expiration and
inspiration and the mastery of respiratory functions
helps one to attain control over the vital airs of the
body. 5) The Pratyahara is the withdrawal of the
sense organs, from their objects and assuming the
real form of the mind-stuff. 6) If the mind is not
allowed to contact with the external objects, it will
remain tranquil. When the mind is arrested from its
outgoing tendencies, it can stick to some object.
This is the dhyana. 7) The dharana is the one that
focusses the mind to some particular object.
8) when the consciousness devoid of forms,
illumines only the content it is called the Samadhi.
The Vakyakara (identified as Tanka charya)
stresses on the sadhana saptaka as the means of
10
 bhakti in the form of steady remembrance.
1. Viveka (discrimination):
The food becomes impure because of three
blemishes. (l) The onion, the meat of animals etc.,
come under J ati dosha. (2) The food coming from.
an out cast or a fallen person, come under the blemish
of asraya dosha. (3) The fragments of food left at
a meal or the food into which some impure things
have fallen, come under the nimitta dosha. The
physical purity should precede the purity of the
mind. This is what the Chandogya expalains.
“Ahara suddhau satva suddhihi, satVa suddhau
dhruva smritihi”. So when the body is pure, the
mind is pure and with the purity of mind, the mental
concentration results.
2. Vimoka (detachment):
One’s non attachment of desires gives him mental
tranquility to meditate on Brahman. The sruti
declares this “Let him meditate with the calmness
of mind” (Santa upaseeta cha 3-14- 1)
3. Ablyasa (Practice):
The repetition of thesteady remembrance of
Brahman results from the mental tranquility (Sada
tad bhava bhavitah). This means one is constantly
absorbed in the thought of that object.

11
4. Kriva (action):
The accomplishment of the above three disciplines
does not suffice for the neophyte, to be free from
the social and moral obligations, unless he performs
the pancamaha yajnas for the realization of Brahman.
The five are: Brahma yaj na(adhyapana or
dissemination), Pitru yaj na (tarpanam), Deva yaj na
(Homa), bhoota yaj na (offering of rice, grain, ghee
etc., or daily meal to the creatures), Nriyajna
(welcome to guests).
5. Kalyana (virtue):
It is the practice of the inner virtues which are
indispensable to the spiritual attainment. This is
what the upanishad texts confirm such as “He is to
beattained by truth, real knowledge and
continence.(Mu 1 1.1.51)
“satyena labhyah” (Mu 3-5).
6. Anavasada (cheerfulness):
This is the freedom from low spirits owing to the
unfavourable conditions of time or space and the
recollection of sorrows. Since the dejection is an
obstacle in the path of divine life, the sruti declares,
“The atman cannot be attained by one devoid of
strength (Mu)”.

12
7. Anuddharsha (non-exultation):
The excessive exultation is the positive obstacle in
the process of meditation. The sruti states, “He
who knows Him becomes calm, subdued etc., when
the upasaka equipped with the discipline of Sadhana
Saptaka, continues his meditation till he acquires
the vividness of darsana to the last moment of
consciousness, he perceives the beautific from of
the Brahman, just prior to the exit from the present
body. This is called, the antimapratyaya. Even
after the dawn of bhakti, the antimapratyaya may
not occur owing to the remnant of Prarabdha.
Hence the upasaka has to wait till his complete
experience of the Prarabdha. He who knows that
he should undertake simultaneously the upasana
(vidya) and its supporting karma (avidya) would
perform the duties of vama and asramas and attain
Brahman by his upasana. The srutis, “Vidyam ca
avidyam” etc., dharmena papama panudati” etc.
declare that the knowledge for the attaiment of
Brahman depends on the Varnasrama karmas.
Hence the investigation of karma precedes
the deliberation into Brahman, but not the four
disciplines as envisaged by Sankara bhagavat pada,
as they could be accomplished after the study of
Poorvottara meemamsas.

13
Maha Poorva Paksha:
The cit devoid of attributes is Brahman and
Brahman alone is real and anything else is unreal.
The knower, the knowable andvarious objects, and
the knowledge of difference about them
superimposed on Brahman, are all unreal (mithya).
Some of the srutis that authenticate this are
as follows. “Being alone was this in the beginning,
one only without a second”. (Sadeva soumya
idamagra aseet, ekameva adviteeyam). Cha. 6.2.1),
“The Brahman is reality, knowledge and
infinity.”(Satyam J nanam anantam Brahma. Tai 2-
1). It is without parts, “actionless, flawless,
attributeless, consciousness, bliss etc., (nishkalam,
nishkriyam, nirgunam, niranjanam, vijnanam,
anandam.... Swe. 6-19). The Brahman is
perceptible to one who thinks it is imperceptible
and Brahman is imperceptible to one who thinks it
is perceptible (Yasya matam tasya matam, matam
tasya na veda saha avijnatam vijanatam, vijnatam
avijnanatam. Kena 2.30. The Brahma sutra (3-2-
11) too echoes the same concept. (Na sthanatopi
parasya ubhaya lingarn sarvatrahi). By nature or by
limiting adjuncts, the Brahman is absolutely
attributeless and unchangeable.
It is then asserted of that Brahman, the real that
is undifferentiated as it is without any other entity
14
 generically same or different. To be clearer, the
Brahman is devoid of saj ateeya, vij ateeya, swagata
differences. The Brahma sutra (3-2-3) asserts that
the entire perceptible universe is maya or unreal just
as the dream is mere maya because of its nature of
not being a complete manifestation of the totality
of attributes found in the WflkCfiJl state. And a host
of slokas in Vishnu purana like “Pratyastamita
bhedam”, “Venurandhra vibhedana” etc state that
the Brahman alone is real and the rest is unreal or
mithya. The mithya is defined as an initial
apprehension of an object when later it is despelled
'

by the true cognition. For instance a r0pe on the

floor is apprehended as a snake in darkness but
later it is cognised as the rope with the help of a
lamp. This false apprehension is because of the
defect. The defect which veils the true state, causing
super-im-positions of various strange kinds, is the
illusion (avidya), neither-existent, nor non existent,
and indefinable. People are separated from Brahman
by the illusion (cha 8—3-2). The real Brahman is
covered by the illusion (cha 8-3-1). Before the
creation of universe, there is nothing like the non-
existence like the horn of hare, or the existence;
then the Jnana or Brahman is wrapped in the illusion
or avidya (Tai. Br2-8-9). “Know the Prakriti (maya),
and the Brahman having the maya” (swe). It is
15
impossible to cross over his illusion. by the one
who has no knowledge that the atman and Brahman
are one and the same.
Some of the slokas in Vishnu Purana are of
the same opinion. For example, “Tato hi sailabdhi
dharadi bhedamjaneehi vijnana vijrimbhitah”. This
-
means this is the mountain, this is the ocean, this
is the earth and these differences are caused by the
play of illusion (avidya). Here the word ‘Vijnana’
means the illusory knowledge of difference, by the
derivation, “vividhamjnayate anena”. Similar is the
opinion expressed in another sloka, “tada hi
sankalpa taroh phalani bhavanti no vastushu vastu
bhedaha”. Here also the word ‘Sankalpa’ is meant
as the illusion, derived as “Samantat kalpyate anena”.-
The following Sruti texts elucidate that the illusion
could be vitiated by the knowledge that the
attributeless Brahman is the atman. He who thus
knows the Brahman wouldn’t succumb to the
illusion. (na pasya mrityum pasyati). He who thus
knows the Brahman, would cross over the illussion.
There is no alternative for moksha. (tatmevam
viditva ati mrityu meti nanyahpantha ayanaya vidyate—
swe). When one realizes that this is the
Parabrahman, of cause and effect, the illusion is
pushed out from his heart and the doubts are cleared
(bhidyate hridaya grandihi. . ..). the Brahman is not
16
unreal, not inert, not limited (Satyam Jnanam anantam
Brahma). Thou art that Brahman (tatvamasi).
Brahman is the knowledge and joy (vijnanam
anandam Brahma) etc. The Brahman sutra, 4-1-3
(atmeti toopagachhanti grahayanti ca) tells us that
the seekers of mukti meditate the Brahman as the
atman. The vakyakara also explains the same that
everything is Brahman. Hence it is quite apt to say
that the knowledge of identity of the self (atman)
with Brahman, terminates the bondage, the result
of the fictitious bheda-Jnana.
One needn’t entertain a doubt how the
scriptural knowledge of non-difference can arrest
the perceptual knowledge of difference. This is
because ofthe principle that the niravakasa pramana,
having no scope to interpret the other way, twarts
the savakasa pramana. Governed by the same
principle, the priority of importance should be given
to the latter section of the vedas, called, the
Jnanakanda in contrast with the anterior section,
called, Karmakanda. This rule is in agreement with
the Poorvapara apacheda nyaya, known by the
Poorvameemamsa sutra “paurva parye poorva
daurbalyam prakritiva ” (6.5.54)
(Doubt): The Brahman is recognised as
distinguished by the unsurpassed and
countlessexcellences which are his unique attributes.
17
 The upanishad texts are clear about it. He
knows, congnizes all (Yassarvajan ssarvavit — Mu).
His supreme manifold power and his inherent
knowledge, strength and activity are spoken of in
the vedas. (Parasya saktir vividhaiva srooyate,
swabhavaki jnana balakriya ca). His wish and will
become irresistably realized (satya kamah satya
sankalpah).

{Reply}: Later there are the nirguna srutis like

“asthoolam ananvahrasvama deergham, satyam
jnanam anantam Brahma”, “nirgunam nishkriyam,
niranjanam” etc. So in the wake of conflict between
the former and latter srutis, one should prefer the
latter nirguna srutis to the former saguna srutis, hy
the aforesaid apachheda nyaya. Mark you, “satyam
jnanam anantam” are not the attributes of Brahman.
They connote the same meaning by samanadhi
karanya and on that count they cannot be the
synonyms. Apropos an indirect application or the
secondary signification of a word, (one of the three
powers of a word) is here used. The other two are
the yoga roodi and the main meaning. “M ukhyardha
badhe tadyoge, rooditotha Prayojanat Anyardho
lakshyate yat sa lakshana ropita kriya”.
So the indirect application of the words,
without being the synonyms could be as follows.
18
The lakshana vakya, “satyam Jnanam anantam
Brahma”, refer the Brahman quite different from all
other things which change their form or nature. The
term ‘satyam’ denotes that the Brahman is different
from the things which are not real by their '

modifications. The word ‘Jnanam’ means that the

Brahman is different from the things which do not
independently shine or which are inert. Similarly
the ‘anantam’ means the Brahman as different from
the things which are limited in place, time and thing.
Therefore the above mentioned sruti points
to the Brahman devoid of attributes, but not to the
Brahman of attributes and by this interpretation the
above mentioned sruti does not defy the sruti text
“nirgunam niranj anam” and “eka meva adviteeyam
Brahma” etcv. It is previously said that the scriptural
knowledge predominates over the perceptual
knowledge when the two contradict each. But such
a contradiction would never arise at all. The
knowledge of difference is only a delusion. The
difference is neither in the form nor in the quality of
any object. In all the affairs, theexistence (sat) is
real by its continuance. When you say the pot exists,
the cloth exists etc., it is the existence that continues
and therefore it is real.
Because the pot, cloth etc., vary, they are
unreal. In the example of rope-snake, the ropeexists
19
and the appearance of a snake etc., cease to exist.
Hence the existence (rope) is real. The anubhooti
and sat are not different because the difference is
imperceptible. It is self-luminous and independent
of illumination of any outside agent. It is eternal
because it has no antecedent non-existence. The
anubhooti and the sat are one and the same.
Existing by itself, how can the anubhooti feel of its
non-existence? The existence and the non-existence
of the anubhooti at the same time do not occur.
How can the amubhooti being non-existent feel of
its non-existence. It is impossible to prove its
ancedent non-existence by any other means of
knowledsge or pramanas. It has no birth because it
has no antecedent non-existence. It has no
modifications like increase, decrease, destruction
etc., because it has no birth. And hence the
anubhooti as the knower isalso fallacious, similar
to mistaking the nacre for a silver piece. But the
ahankara though inert illuminates the atman
(anubhooti) in it just as the mirror, water, clay
respectively make the face, moon, cow-shadow
appear in them. Hence the conviction that ‘I know’
is nothing but delusion.
(Qoubt): That the inert ahankara can be illuminated
by the self-luminous anubhooti, is natural. But is
not the viceversa instead improbable?
2O
(Reply): When the sun rays coming through the
window could fall on the palm of a person, the
palm should shine, but instead we see the palm
makes the sun—rays shine. So when I say “I know”,
the “I”, the knower is not the characteristic of the
real cit or atman. It is perchance by this reason that
the ‘1’ doesn’t continue in sleep or in the state of
mukti, because the ‘I’ or the ahankara vanishes and
because the atrnan shines in the form of Jnana. That
iswhy, a person who wakes up from sleep, may'
say “I do not know myself". So to sum up, one is
deluded into thinking variantly that the anubhooti is
the Jnata, Jneya, Jnana etc., and in order to attain
the knowledge that the Brahman and the atman are
one and the same, thestudy of vedantas is
sinaquonon.
(In the advaita epistemology, sat, cit, Jnana,
anubhooti and samvit are the synonyms).
Maha siddhanta:
Noattributeless object could be proved existing by
any valid means of knowledge or any Pramana. A
short account of the pramanas is appended below.
'I'he carvakas accept only one pramanaviz.
Perception (Pratyaksha), the Bauddhas and the
Vaiscshikas accept two viz perception and inference
(anumana); the sankhyas accept three viz.
perception, inference, verbal authority; the
21
naiyayikas addcomparison; the prabhakaras add
one more viz. postualtion (ardhapatti), the Bhattas
and the advaitins accept six pramanas, with non-
cognition (abhava). The visistadvaitins accept only
threepramanas viz. perception, inference and verbal
authority (vedas). The smriti (recollection),
pratyabhijna (regognition), anupalabdhi (non-
recognition), uha (conjecture) and samsaya (doubt)
come under perception. The comparison
(Upamana) and the postulation (ardhapatti) come
under inference. The Naiyayikas do not admitthe
non-cognition (abhava) as a distinct pramana. The
visitadvaitinsand the prabhakaras refute the theory
of abhava as a distinct category, and equate it with
the ‘mere floor’ (Kevaladhikarana), say, in the
adsence of a jar on the floor. It is called arthapatti
when the postulation of eating at night is made,
because fatness is seen in a person who does not
eat by day. (Artha pattir nama diva abhunjanasya
purushasya peenatva darsanat ratrau bhojanam
kalpyate).
The verbal authority (scriptures) can be a
pramana for intimating any object possessed of an
attribute, but never for any attribute—less object.
Sabda or the word proves difference since it
possesses the power to grasp only such things as
are affected with difference. The sabda operates
22
through words and sentences. A word forms by
the combination of prakritri (radical element) and
pratyaya (affix or suffix). Since the prakriti and
pratyaya have different meanings, the word also
should necessarily convey a meaning affected with
difference. Besides, a sentence comprising plurality
of words, denoting plurality of meaning, can not
denote an object without difference. Hence the
group of words, denotes a thing affected with
difference. Therefore the verbal authority cannot
be the means of valid knowledge of an attributeless
(nirvisesha) object. The cognition of an object
without distinctions or attributes can never arise by
the perception too. The perception is of two kinds,
indeterminate (nirvikalpaka) and determinate
(savikalpaka).
The indeterminate perception doesn’t mean
the apprehension of an object devoid of distinctions.
For whatever enters into the human experience under
any circimstance appearswith some elements of
Spatial and structural relations. What was indefinite
and devoid of specific judgement in the nirvikalpaka
perception becomes definite and determinate in the
savikalpaka perception. The perception of an object
for the first time involves thinking and discrimination
as 'this' or ‘that’. So the nirvikalpaka perception is
the cognition of an individual for the first timewith
23
attributes, configuration etc. (Prathama Pinda
grahan‘a). This means the generic character of an
object alone is apprehended. Thecharacteristics like
“cowness”are of the nature of the structure (form)
of the objects. When the object of the class is
perceived for the second or third time (dwiteeya
Pinda grahana) with the notion of its generic
character, the perception is called the savikalpaka.
It is confirmed then that both the perceptions
aresavisesha but notthe nirvisesha. Therefore the
argument that the savikalpaka but not the
nirvikalpaka which apprehends the relatedness
(samsarga) holds no water. Therefore the school of
thought that any object is different and not different
is dishonoured.
How is it that there is no difference between
‘this’ and ‘thus’. ‘This’ refers to avyakti and ‘thus’
indicates jati. When you say ‘thus’ , you are
referring to the form or shape. When you say’this’ ,
you are referring to a thing or individual. When the
cowness is spoken of, the reference goes to the
attribute or characteristic like the “hanging skin”
(sasna), horns etc., whereever there is the attribute
or adjective (Viseshana) and the word qualified by
the adjective (visishya) the difference between the
two is crystal clear. For example, when you speak
of a man with a staff in his hand, or a man with ear-
24
ring, the difference between the viseshana and
visishya is obvious. It is agreed by all that the Jati
and Vyakti are different. In the Brahma sutra (2-2-
3 l ), “Naikasminna sambhavat”, it is established that
two mutually different characteristics cannot be in
an object. Hence it goes without saying that the
nirvisesha object cannot be proved by the inference
too. To say that an object is nirvisesha describing
its characteristics, is tantamount to saying “My
mother is a barren woman”. The difference between
two objects is known by the perception by dint of
Jati and vyakti.
If the cognition of ‘sat’ alone happens by
any valid means of knowledge, why does a person
in search of a horse return having seen an elephant?
Nor the ‘sat’ could be known by any sense-organ.
In case the ‘sat' were the Brahman devoid of
attributes, and known by the perceptual knowledge,
the scriptures remain as the reference or the
repetition of what is already mentioned. Is this
agreed? Besides, if the ‘sat’ is the Brahman and
knowable, the Brahman should be deemed inert and
perishable. Is it acceptable? Therefore anything
with distinctions like the configuration, shape etc.,
ol’the J ati is cognizable by the perceptual knowledge.
The argument that a thing is real that it folows and
unreal that it ceases, is not convincing. If the two
25
 cognitions differ, one is the badhaka, while the other
is the badhya which is the vyavritti. If two things
are known and unknown at the same place and time,
such a contradiction arises in which case one is
stronger than the other. But when two things are
seen to exist in different places and times, the
question of contradiction doesn’t arise. In the
instance of rajj u-sarpa bhranti, the serpent is
misapprehended as the snake and rightly cognized
as the rope in the same place and time.
But a thing known at one place and time and
unknown in a different time and place, can not be
said unreal. By the anuvritti alone, a thing need not
be real or by the vyavritti alone, a thing need not be
unreal. To conclude that the ‘sat’ alone is real is
not true. The ‘anubhooti’ and the ‘sat’ are not one
and the same. The ‘sat’ is the object while the
anubhooti is the knowledge. So the difference
between the two is markedly discermible. The
anubhooti is self-luminous to the knower (atman) at
the time of identifyingthings like the pot, cloth etc.,
but not for all and all times.
The samvit is self luminous and therefore it
has no antecedent non-existence and therefore it
has no birth. This bizarre contention is analogous
to saying that the born-blind man handsover a stick
to another blind man for showing the path. The
26
 pramanas like recollection, inference, agama, yogi
pratyaksha etc., are the proof of the knowledge of
the past, present and future. The sages of perfect
yogabhyasa by their divine knowledge could know
everything of the past, present and future. This is
the yogi pratyaksha. That we find no pramana to
prove the antecedent non-existence is not correct,
since we have a pramana viz. yogyanupalabdhi for
that as a matter of fact. Yogyanupalabdhi means
that which deserves to be seen is not seen. If a
thing exists anywhere, it should be seen. Ifit is not
seen there, it means its abhava exists.
Similar is the case of the anubhooti’s
pragabhava. That the samvit is the atman is badly
said. By its existence it is that which makes an object
known in any alfair, is given the names like avagati,
samvit, anubhooti, Jnana etc. It is transitive
(Sakannaka). In the experience ‘I know’ jnana is
the dharma and ‘I’ is the dharmi. So the knower
(Jnata) is the atman, but not the Jnana. If ‘I’ that
shines is not the atman, how could it be self-
luminous? The seeker of ‘mukti’ desires to free
himself from the worldly miseries and to attain the
unboundedjoy and to become self-luminous. It is
this staunch desire that makes him proceed towards
accomplishing the disciplines viz. sravana, manana
etc. If the mukti means the destruction of ‘1’, none
27
thinks of the mukti. In case the destruction of ‘I’
were the moksha the relation between ‘I’ and
‘Jnapti’ doesn’t exist, as a result there wouldn’t be
anything like ‘Jnapti’. If the cutter and the thing to
be out are absent where is the question of cutting.
Therefore the ‘I’ is the knower (Jnata) and the
‘Jnata’ is the atman (Ahamartho Jnataiva
Pratyagatmeti nischitam). This Opinion is declared
by the sruti, “vijnataramare kena vij aneeyat” (Bri 4-
4-14) and Geeta (Etat yo vetti tam prahuhu tam
kshetrajna iti tadviduhu). This is substantiated by
the Brahma sutras “natma srutehe ........... and
Jnota eva”. A substance like tejas has a two—fold
form viz. Prabha and prabhavan. Inspite of the
fact that the prabha is a quality of an effulgent
object, it is in itself a kind of substance,but not a
bare quality like redness. It can exist apart from its
substrate and possess colour as an attribute. It is
called the substance because it illuminates itself
and other objects too. Similarly the atman is the
Jnanaswar00pa and has the quality of Juana. And
that chitroopa is the self-luminosity. And the srutis
that declare this are as follows. ‘ Sa yadha saindhava
ghano. . . ..’(bri)just as a lump of salt has its saltness
both inside and outside, so also the atman by form
and quality has the solid-knowledge. (He is the
‘Vijnana ghana eva’). He is self-effulgent in sleep
28
also. Else where it is said that there can not be any
deprivation of knowledge (Jnana) to the atman
(Vijnata or the knower). And a host of srutis speak
of the J nata as the atman. They are “Katama atma
yoyam vijnanamayaha.....” “atha yo vededam
jighraneeti sa atma” (Chandogya) “Esha hi drashta
....... vijnanatma Purushaha” “na pasyo
mrityum.....” (cha.) etc. And the Brahma sutra
“Jnota eva” reveals the same. Even in the routine
dealing, or in the scriptures the verb like knows
(J anati) is not found used as intransitive and subject-
less.
The knowership (Jnatrutvam) is not an
illusion. To say that the self-effulgent atman is
illuminated by the inert ahankara is as ridiculous as
to say that the burnt charcoal, having been
extinguished, illuminates the sun. And it is not the
beam of sumays coming through the window that
is illuminated by the palm across from the beam.
But it is the sunrays becoming many that shine
clearly, because of the palm across from the beam.
Srutis:
l. Sadeva saumvedamagra aseet ekameva
adviteeyam (cha.):
Three causes bring about the origination of an
object. They are the upadana cause (material

29
cause), nimitta cause (efficient cause) and sahkarin
cause (instrumental cause). For example in the
production of a pot, the clay is the upadana cause,
the potter is the nimitta cause and the potter’s wheel
and other accessories are the sahakarin cause. On
the other hand, for the orgination of the universe
the supreme Lord himself solely constitues all the
three causes. This fundamental truth altogether
unknown to swetaketu is introduced in the words,
“Being itself (Sadeva), thiswas in the beginning
(idamagra aseet).
By the three phrases, “Being alone”, “one
only”, “without a second”, the sruti asserts that the
Brahman is undifferentiated, as it is without any other
entity generically same or different. But this
interpretation is not tenable. The existence of a
specific time is implied in the phrase “in the
beginning” (Agre) and the term ‘was’ (aseet)
signifies a particular mode of activity. The words
“one only” signify the differentiation of names and
forms were not-existent then. When these ideas
are clearly laid down, it proves beyond doubt that
the ‘sat’ the Supreme being is the material cause of
the evolution of the universe. The words ‘without
a second’ (adviteeyam) affirm the absence of
another efficient cause, or the instrumental cause.
This is because the Brahman is omnipotent,
30
omniscient, and his will becomes irrestitably
realized, resolved by himself to take up many modes
and thoughts.
“Atha Para yaya tadaksharam. ....” (Mu). This
text defines Brahman as possessing eternity all-
pervasivness, subtlety, imperishableness,
creativeness etc.
“Satyam jnanam anantam Brahma” (Tai). The
purport of this text is to emphasise the Brahman
with several attributes like truth, knowledge, infinity
etc. And therefore this is to negate the nirvisesha
Brahman. This interpretation agrees with the
principle of samanadhikaranya defined by Patanjali
in his Mahabhashya. The signification of an identical
entity by several terms which are applied to that
entity on difi‘erent grounds is the samanadhikaranya
or coordinate predication.
(bhinna pravritti nimittanam sabdanam
ekasminnardhe vrittihi samanadhikaranya). We.
cannot seek for the secondary significance of the
co ordinate terms, leaving the natural meaning of
the terms.
{Objection}: The words, ekam eva adviteeyam,
mean no second to the Brahman, the sole cause of
the cosmic evolution. This interpretation precludes
even the attributes to the Brahman by the sarva sakha
pratyayanyaya. “Satyamjnanam anantam Brahma”
31
is mentioned to assert that the Brahman is nirvisesha,
lest it should contradict the nirguna srutis. (Sarva
sakha pratyaya nyaya)- This is mentioned in; the
Poorva meemamsa. There are a good number of
branches in the vedas, for example, the kataka kanva,
madhyamdina, taittireeya etc., that speak of darsa
poornamasya rituals. A special point cited in one
branch of the above, although not mentioned in the
other branches, could be included in them.
(fieply): If anything other than the Brahman is in
toto rejected on the basis of the word ‘adviteeya’,
the nityatva (eternity) also to the Brahman should
be deemed rejected, which is not acceptable to you
either. Infact the sarva sakha partyayanyaya, that is
brought in support of the nirgunavada, proves
antithetical to the same, since thequalities like
omniscience, omnipotence etc., of the Brahman, the
cause of the universe in all the branches of
upanishads, should pertain also to the sruti passage
“satyam jnanam anantam Brahma”, by the very
nyaya.
True, there is one group of texts which
descibes the Brahman as attributeless and as of the
nature of knowledge, like “flee from imperfection”,
“free from evil”, “Knowledge”, “bliss”,
“changeless”, “partless”, “action-less”, “full of
peace” and attributeless”. But it doesn’t mean that
32
the Brahman is attributeless, and on the other hand
it means that the Brahman is not ascribed with the
vulgar and hideous qualities. So the text, “Satyam
Jnanam and anantam” does not contradict the
nirguna srutis. All the srutis are unanimous in
ascribing Brahman with Jnatrutvam but not with
Jnana. For example the srutis apropos are “Ya
ssarvajna ssarvavit” (Mu), “tadaikshata” (cha),
“Nityo nityanam” (Katta), “Jnajnau dwavaja
veesaneesau” (swe) etc.
The sruti text “apahata papma. . ..etc” (cha)
tells that the Brahman is free from sin, oldage, death,
sorrow, hunger and thirst. So the Brahman is
absolutely devoid of bad qualities. The same sruti
continues with two more words, “satyakamaha”,
“satya sankalpaha”, which are clear about the two
auspicious qualities. So the Brahman has the will
which becomes irresistably realized, and resolved
by himself to take up many modes and, thoughts.
Thus it is shown that the nirguna and saguna srutis
do not contradict each. To discern and extract a
reconciling principle is sinequanon when there are
two seemingly contradictory pronouncements
possessed of equal authority like the sacred texts.
The sruti text, “so asnute sarvan kaman ..... 9,
(Tai) elucidates that the released soul enjoys all the
auspicious qualities alongwith the Brahman. If the
33
sruti text, “Yasya matam tasya
matam ........ avij natam vij anatam” could be
interpreted that the Brahman is not the object of
knowledge, why did the sruti passages, enjoin that
he who knows (meditates) the Brahman, attains the
supreme Abode or becomes like the Brahman?
(“Brahma vidapnoti param” — Tai, Brahma veda
Brahmaiva bhavati — Mu). The srutis should not
have raised the matter ofmoksha incase the Brahman
is not the object of Jnana as opined by the nirvisesha
contenders. “Yato vaco nivartante aprapya manasa
saha” (Tai) means that which is off limits by the
words and mind. This comes to saying that the
Brahmanhas infinite number of auspicious qualities.
Otherwise the contradiction arises in the ‘kena’ with
the words, ‘thought’ and ‘known’. The sruti texts
like “anando Brahmano vidvan”, “sa eko Brahmano
anandaha” etc., reveal that thejoy is not the Brahman,
but the Brahman is the Anandi or the one who has
greatjoy. This anandi is same as thejnata.
Smritis and Puranas: The slokas of Bhagavad
Geeta (10-3, 9-4,5, 7-6, 7, 10-42, 15-17, 18) speak
of the Brahman as the supreme Lord but not as the
attributeless Brahman.
And a host of Vishnu purana slokas enlighten
us that the Brahman has infinite number of auspicious
qualities. Read 6-5-84, 85,86,87,72 etc., 1-22-53,
34
6-7-61, 1-22-60 etc. The proper interpretation of
the sloka, “Pratyasta mita bhedam .....” (Vishnu
purana 6-7-53) could be as follows. The sloka holds
no brief for the undifferentiated Brahman. The
atman abides in the body, untouched with the
difierent natural modificationsand transformations
of the body. It is self-luminous. Its knowledge
and unique qualities are incomprehensible by those
who are inthe beginning stage of yogabhyasa.'The
yoga is the medicament for the distressed. Two
forms of Lord Vishnu viz. Moorta and Amoorta
are mentioned. Amoorta isdevoid of karma or
avidya, but is the embodiment of knoweldge. This
is attainable by those who could perfectly
accomplish the eight limbs of yoga. The sloka
“Juana swaroopam” (V.P. 6~7~5 5) doesn’t convey
that everything except Brahman is illusory. But to
mis-apprehend the atman as the gods, humans-etc“
is the bhranti. For the simple reason that the
perception of nacre as silver is the bhranti, we
cannot say that the silver does not exist anywhere
in the world.
“Yanmayam Ca J agat Brahman Yatascaitat
Caracaram I Leena maseet yatha yatra laya meshyati
yatra c‘a II (vi. 1-1-5)
Maharshi Parasara explains the query of the
sage Maitreya about the past, present and future of
35
the universe. The special form of Brahman, his
kind of splendour, meditation of the seeker ofmukti,
and the results are implied in the query. The group
of the words, “Yatascaitat caracaram” is obvious
of the query about the efficient and material cause
of the animate and in animate beings of the universe.
“Yanmayam” means that which is pervaded. “J agat
ca saha” apparently means the Brahman is the
universe. This doesn’t mean the pervading Brahman
and the pervaded universe are one and same. It is
better interpreted that by the principle of coordinate
predication the Brahman pervades the universe as
its in-dweller. In the “Yanmayam” (yat + mayam)
the mayat suffix is not used in the sense of
modifications, but in thesense of abundance
(Pracuryam), on the authority of Panini sutra, ‘tat
prakruta vacane mayat”. So the Brahman is the
sareerin and the universe is the sareera. If on the
other hand, it is thought of the nirvisesha Brahman,
the queries and the replies should be thought a futile
exercise. Besides if it is the absolute identity of the
Brahman with the universe the hideous qualitiesand
imperfections of the universe would devolve on the
Brahman. Nothing can be more absurd than this.
The Vishnu Purana sloka “Paramardha stvame
vaika” doesn’t mean the unreality of the universe
but clarifies that everything is pervaded by the

36
Brahman as the in-dweller. This comes to saying
that there is nothing in the universe that is not
pervaded by the Brahman. Were the universe unreal,
“tavaisha bhrantihi” should have been said, but
instead “tavaisha mahima” was mentioned. In the
“Vibheda Janake”, the atman is not mentioned as
the one in all the bodies. Neither J eevatman and
Paramatman are one and the same nor the body
and the atman. The meaning in the example of flute
(Venurandhra vibhedena) is as follows. The shape
of the wind parts in one hole of the flute is same as
that of coming from another hole. Coming from
the different holes, they are called Panchamam,
Shadjama etc. The atman entering into the different
bodies are named as the humans etc.
The text (Ya atmani tishttan .....‘Bri), “He who
dwells within the atman, but is different fi‘om it,
whom the atman, does not know whose body is
the atman, who controls the atman from within; he
is thy atman, the inner ruler, the immortal one”.
Hence it is authenticated by the sruti, that the
Brahman is the atman of all in as much as all beings
have their origin, sustentation and absorption in Him
and constitues His body, since every atman
constitutes the body of Brahman and Brahman
constitutes the atman, there cannot be any real
contradiction in the relation between the atman and
37
Paramatman. Some are prone to think the identity
of the Jeevatman with the Paramatman is true. But
this lacks any authority , but on the other hand, it is
mentioned in Geeta, the released atman, by his
accomplished upasana, attains the same
characteristics of the Paramatman. In the Vishnu
Purana sloka (Atma bhavam nayatyenam ...... 6-7-
30), it is said that the Paramatman, lets his upasaka
attain His disposition, just as the magnet lets the
iron magnatised. Here the iron gets the properties
of the magnet, but does not get the form of the
magnet. Here in the sloka, the phrase “atmabhavam”
doesn’t mean the form or the figure, but means the
nature.
While the sareerin is the controller (niyanta)
and the supporter (adhara) of the body, the sareera
is the supported (adheya) and the controlled
(niyamya). Just as the physical body composed of
the five elements constitutes the body of the
Jeevatman, the Jeevatman also in turn forms the
body of Paramatman on the basis of adhara-adheya
and niyatru niyamya principle.
Moksha is essentially of the nature of sayujya
(communion) but that doesn’t mean absolute identity
between the Paramatman and the atman, but
connotes some difference between the two.

38
 This is clearly depicted in the above-said
Vishnu Purana sloka, by the phrase of atmabhava,
with an analogy of the magnet with the iron piece.
If sayujya means the identity with the Brahman, it
follows that the power of creation, sustentation and
dissolution of the world must pertain also to the
liberated atman. Therefore the Brahma sutras (4-4-
13, 4-4-21, 1-3-2) in reply pinpoint that the liberated
atman with the exception of cosmic functions,
attains the privileges of the parabrahman.
In the sloka “VibhedaJanake jnane.....”,
vibheda means various kinds of entities in the
universe, like celestials, animals, humans and
inanirnates etc. And this is due to karma. Here
avidya means the karma but not the illusion (avidya
karma samjnanya). Having accomplished the
upasana for the Paramatman, the Jeevatman gets
freed from the bondage of karma gets the knowledge
fully developed, doesn’t feel the difference from
the Paramatman.
Hence the scrfiptures should not be thought of
interpreting the nirvisesha Brahman and the unreality
of the entities. Nor it is mentioned that the cit
(sentient beings), the acit (non-sentient matter) and
the Brahman are not different in their swaroopa.
There is no illusion in the visista dvaita
epistemology in its literal sense. Nvever— the—less
39
the five theories of illusion need a thorough
examination.
Atma Khvati: This pertains to the vijnana vada
school of Buddhism, otherwise known as the yoga
cara school. The bhranti that subsists in the atman,
externalizes itself in the form of objects like silver in
the silver-nacre illusion. This is the atmakhyati error.
The visista dvaita rejects this theory of illusion. Here
the cognitionarising without a corresponding object
produces silver and makes it its object. Therefore
this khyati fails to explain not only the production
of effect, but also contradicts an admitted principle
according to which there could be four causes to
bring out a cognition. They are the adhipati cause,
the sahakara cause, the alambana cause and the
samanantara cause. But the yoga caras explain that
the cognitions perish absolutely anddo not carry
permanence.
If so, it is difficult to prove that theform of
the subsequent cognition is because of the previous
cognition independent of external object. So the
manifoldness of cognitions is due to the
manifoldness of objects.
2. Asatkhyati: This concept of asatkhayat is
propounded in the Madhyamika school of thought.
The nihilists (sunya vadins) of this school explain
that the bhranti consists in the cognition of asat
40
(non-existence). The wrong cognition, “this is
silver” arises in the absence of silver, the object of
cognition is ‘asat’. Based on such an experience,
even the ‘asat’ becomes the object of cognition.
This theory of error known as the ‘asat khyati ’, has
no place in the visitadvaita school of vedantic
theosim. The madhyamikas hold there is nothing
save a universal void. Do these nihilists hold that
everything is existence or non-existence or anything
else? They can not establish nothingness on any of
these views, because the ideas of existence and non-
existence have reference only to particular states of
really existing things. Hence any theory of
nonthingness would imply theacceptance of the
reality of things. If one wants to establish the
doctrine of ‘soonya’, he must attempt it only with
the help of some means of knowledge, the reality
of which he should admit. On the contrary, if he
does not acknowledge the validity of the means of
knowledge, every thing becomes real. Therefore
the ‘asat’ cannot be established by any stretch.

3.Akhyati: This bhranti theory of akhyati is held

by the followers of Prabhakara. Here the reality of
two cognitions is the perceived nacre as ‘this’
(idam) and the recollection assilver seen elsewhere.
At the time of cognition, the percipient cannot
41
identify therecollection of silver as recollection, since
he merely apprehends it as a cognition. When two
cognitions of silver and nacre arise, the percipient
fails to know the difference owing to his non-
discrimination consequent on the visual defect.
Hence there arises a volition (Pravritti) on his part
to pick up the so called silver. As soon as he realizes
the absence of silver there, the disillusionment results
with the conviction that his activity is in vain.
This theory is imperfect since it cannot
account for the mental decision of the percipient to
pick up silver when there is no silver at all. Nor is
mere non-discrimination between the recollection
of silver and the present perception sufficient to
induce the volition leading to activity.
4.A1;yathakhvati: The Naiyayikas subscribe to
thistheory of bhrama, called the anyatha khyati.
When the nacre is wrongly perceived as silver, the
erroneous cognition takes the form ‘this is silver’.
This stands for nacre which is not perceived as
nacre, due to some ocular defect. This visual
perception of nacre as ‘this’ arises in the usual way
by the contact of the sense with the object. The
silvemess of silver existing elsewhere is presented
to the perception as belonging to nacre as ‘this’.
But how is the perception of silver is possible when
there is no sense-relation between the silver and the
42
 sense of light? To account for this defect the
Naiyayikas argue that the real silver is connected
with the sense of light through a super-normal kind
of sense —relation (alaukika — sannikarsha). The
contention of the Naiyayikas is that the ‘sat’ alone
is presented to the consciousness. But they
confound the theory, trying to bring an absent reality
within the range of the sense through the super-
normal relation. Otherwise it cannot be explained
by them how the bhrama consists in wrongly
perceiving the nacre as silver which is present else
where.
5.Anirvacaneeya khyati: This is the Advaita
theory of anirvacaneeya khyati, according to which
the bhrama is neither real nor uni-real, nor both,
and as such it is inexplicable. Here the silver-nacre
.illusion takes place in the following manner. When
the defective sight of a person comes in contact
with an object (nacre), a vriti of the internal-organ
which has the form of ‘this’ and the form of
brightness arises. And in the vritti, ‘caitanya’ limited
by ‘this’ is reflected. By the out-going vritti the
“Caitanya’ limited by this, the caitanya limited by
the vritti and cognize — consciousness become one.
Then the avidya, present in the visaya -— caitanya
identical with the Pramatricaitanya, which has the
nacreness for its mode, and helped by the samskara
43
of silver.
Kindled up by the similarity between the object
seen as ‘this’ and silver it transforms itself into an
object with the appearance of silver and into an
apparent cognition of silver. In this state of false
superimposition, the experience is real as long as
the cognition lasts and then becomes unreal when
the true knowledge dawns.
Of all the theories of delusion (Bhranti), none
has been subjected by Bhagavad Ramanuja to such
a thorough examination as the theory of avidya.
This classical refutation is known as the
“sapta vidhaanupapatti” (seven kinds of
improprieties). They are:
l. Asrayanupapatti
2. Tirodhananupapatti
3. Swar00panupapatti
4. Anirvacaneeyatvanupapatti
5. Pramananupapatti
6. Nivartakanupapatti
7. Nivrityanupapatti
1. Asravanupapatti: On which does the avidya
cling and cause the delusion, the atman or the
Brahman? The question of avidya veiling the atman
cannot arise, since the atman is conceived of avidya.

44
Nor it can be said that the avidya clings on the
Brahman, because the substantive nature of the
Brahman is the knowledge and the self—luminosity,
that can not be expelled by the avidya. If the
ignorance (ajnanam) were to expel the substantive
nature of the Brahman i.e. the light of knowledge
(Jnanam), can there be anything at all that can
mitigate the ignorance? For instance in the case of
the nacre, rope etc., they are not capable of exhibiting
their substantive nature and hence they cannot
oppose the ignorance about them. Therefore they
depend on another knowledge to mitigate that
ignorance.
But the Brahman by its knowledge only
illuminates its substantive nature. So it opposes
the ignorance about it and therefore it does not
depend on another knowledge to expel its ignorance.
If it is argued that the knowledge that everything
except the Brahman is unreal, opposes the
ignorance, their contention could be invalidated as
follows. Does the knowledge “everything except
the Brahman is unreal”, contradict the ignorance
about the substantive nature of Brahman or does it
contradict the ignorance that the universe is real?
The first one is not possible because the two
matters are different.
The contradiction arises only when the
45
knowledge and the ignorance are of the same matter.
The knowledge that the universe is unreal opposes
the ignorance that the universe is real. So only the
ignorance that the universe is real may be opposed
by that knowledge. But the ignorance of the
substantive nature of the Brahman remains
unaffected.
2.Tirodhana nupanatti: If it be said — The
undifferentiated knowledge is Brahman and the
substantive nature of the Brahman, (the light of
knowledge) is veiled by the avidya. Therefore it
observes the pluralities within itself. But this
doctrine holds no water because, it results in
admitting in a way the destruction of the substantive
nature of the Brahman. What does the elimination
of the light mean, whether it is an obstruction to the
generation of light, or the destruction of the existing
light? The former is not valid since it is agreed that
the light of knowledge of the Brahman is birth-less.
Therefore it should be agreed that the elimination
of light means the destruction of light. Such an
immature theory of avidya doesn’t deserve the
scrutiny of the well-versed.
3.8waroopanupapatti: By dint of the blemish
resting on the attributeless, self-luminous and
independent anubhooti (knowledge), it experiences
infinite pluralities in itself. Then it should be known
46
Released by Mara
whether this blemish is real (actually existing) or
unreal (actually non—existing). It can’t be said that
it is real because, nothing is real except the anubhooti,
according to your doctrine. It can not be said that
it is unreal. If it is unreal, you should agree the
knower, knowable and knowledge. But you don't
accept knowledge other than the knowledge of the
substantive narture of the Brahman. Do you say
the knowledge which you accept is itself the
blemish?
Ifthe knowledge of the substantive nature of
the Brahman is the blemish responsible for the bhranti
of the universe it should be said as unreal. Ultimately
you have no other go except accepting the
contentions of Madhyamikas.
Again you accept the [mower knowable and the
knowledge are apprehended by the bhranti. Then
there should be some other blemish for this
misapprehension. Therefore your contentions suffer
from the blemish of ‘anavastha’ (endlessness or
absence of finality). Nor can you say the Brahman
is the blemish, because the blemish becomes eternal,
Brahmanbeing eternal, with the result the blemish
would never be annhilated. Hence as long as you
do not agree the blemish other than the Brahman,
you can not establish the bhranti.
’5 Dog ,Toronto, Canada
47
4.Anirvacaneeyatvanu pa patti: What is meant by
anirvacaneeyata of avidya? If it is different from sat
and asat, it is practically impossible to identify a
thing by any means of knowledge or pramana and
becomes indefinable. We experience definiteness
of things, like “this is like this”, “this is like this”. If
anything has come to be known as white, it is
understood as a white thing, if it has come to be
known as black it is understood as the black thing.
All the things are in two ways. Things like pot, cloth
etc., are known as existing. Some other things like,
horn of a hare, sky-lotus are known as non-existing.
Thus in ourexperience we find that the whole host
of objects is arranged according to our states of
distinct pratiti (conviction) and each state of
conviction or settled belief presents itselfin the form
of sat or asat. If therefore we have to assume the
states of pratiti, which are in the form of sat or asat,
the object is neither sat nor asat, then anything might
be the object of any state of pratiti.
5.Pramnammapatti: The contention that the av idya
is indefinable lacks thesupport of the srutis. In the
sruti text “anritenahj Pratyoodaha”, the word ‘anrita’
does not mean the indefinable ignorance (avidya).
Anrita means not rita. This is used for the term
‘karma’, as we read in the text “ritarn pibantau
amritasya loke”. The word ‘ritam’ is used in the
48
sense of karma performed in the form of meditation,
without desiring for the results. Then ‘anritam’
means the karma performed hankering after the
results. This is the blockade in the path of attaining
Brahman. The sruti, “etam Brahma lokam na
vindanti, anritena hi pratyoodaha” (Cha) therefore
emphasises those who perform the karmas, with
the desire of the results, do not attain the mukti. In
the text, “nasadaseet no sat aseet tama aseet”, the
word ‘sat’ denotes individually the sentient and non-
sentient.
At the time of creation, the animate and
inanimate are named as sat and tyat and at the time
of dissouliont, they merge into the tamas. Therefore
there is nothing indefinable, mentioned here. But in
a particular period, the sat and asat are mentioned
as asat. The entire non—sentient matter, mentioned
as tamas is known in another sruti “avyaktamakshare
leeyate, aksharam tamasi leeyate”.
(Doubt): The term ‘tamas’, denotes theasubtlety of
Prakriti, the entire non-sentient matter. The subtle
state of Prakriti is called the ‘rnaya’ in the srutis like
“mayam tu Prakritam vidyat” etc. Therefore the
maya is known as indefinable or inexplicable,
because the maya means mithya or illusory.
(Beplxl: The maya cannot be taken in the sense of
illusion (mithya) at all places. The weapons (astras)
49
of the demons, though real are indicated by the term
‘maya’. The word ‘maya’ is used in the creating of
WODdBI‘fill things. For the same reaon the Prakriti is
called also as ‘maya’. The supreme Lord also is
therefore known as “mayee”, since he has the
Prakriti as his sareera. But the Jeevatman is
obstructed by the maya. The sruti texts read,
“anandi mayaya supto yadajeevaha prabudhyate”.
The sruti, “Indro mayabihi Puru roopa eeyate” refers
to the wonderful powers. “Mama maya duratyaya”
in Geeta also connotes the word ‘maya’ with the
Prakriti of three gunas (satva, rajastamas). In the
itihasa puranas also, the Brahman is not mentioned
as veiled by avidya (ignorance).
N ivartakanupapatti: The knowledge that expels
the avidya is agreed by you as un-real. Then by
what this unreal knowledge is expelled again? It
cannot be said that the knowledge which expels the
avidya mitigates the differentiations, and perishes
being momentary for the following reasons. The
form, the birth and destruction of the eliminating
knowledge are all the fabrications. So you must
find outsomething else that can eliminate the avidya,
which destroys such destruction and fabrications.
If you say the destruction of the eliminating
knowledge is the substantive nature of the Brahman,
the eliminating knowledge would not have been
50
created. Since its destruction is permanent, its birth
is impossible.
eritvanupapatti: Who is the knower that has the
knowledge, negating everything other than Brahman?
He cannot be a super-imposed figure and he cannot
be eliminator of avidya. If you agree that the non-
phenomenal natrue of Brahman is the knower, you
are accepting the Visitadvanta concept of Brahman.
If it be said — the eliminating knowledge, and its
knower are included in the eliminated coterie by the
eliminating knowledge of illusion, it could be a butt
of ridicule. This is similar to saying that everything
otherthan the surface of earth iscut by Devadutta,
including Devadatta, and the action of cutting. The
wrongly supposed knower becomes an agent of
the eliminating knowledge for his own destruction.
One’s own destruction should not be the objective.
If you admit the destruction of the Brahman,
attirbuting the difference of knowledge and
theavidya responsible, it would be futile.
Tat tvam asi (that thou art):
Bhagavad Ramanuja systematized the philosophy
of the upanishads, by recognizing three lines of
thought concerning the relation between Brahman,
the J eevatman and the universe. The universe is the
non-sentient matter (acit), the atman is cit. The
passages which teach that Brahman is the inner self
51
(atman) of all the entitieswhich constitute his body.
“He who dwells within the atman (self) but is
different fiom it, when the self does not know whose
body is the atman who controls the atman from
within, he is thy self (atman) the inner ruler the
immortal one” (Brahman). These pasages are called
the Ghataka srutis or mediating texts. The passages
which tell the unity of Brahman with the world in its
causal and effected state, like “That thou art”, “0
swetaketo” etc. (chan) come under sysnthetic
passages. Bhagavad Ramanuja proved his expertise
by his interpretation of the passages without their
contradiction, and without the divested primary
significance of each pasage. The above mentioned
sruti establishes that Brahman is the atman of all in
as much as all beings have their origin, sustentation
and absorption in him and constitute his body.
Since every atman constitutes the atman, there is
no real contradiction in the relation between the
atman and Brahman.
The abheda texts deny difference in so far as
the atman is of the nature of Brahman. The bheda
texts affirm difference in so far as Brahman is
different from the atman in the same way as the
atman is different from its body. Similarly the text
tat tvam asi (That thou art) does not affirm the
essential unity of the atman with Paramatman. “That
52
and thou” refer to Paramatman qualified by
difference according to the principle of coordinate
predication.
The term ‘that’ denotes Brahman introduced
in the former passage as “It thought may I be many”.
The term “thou” refers to Paramatman in so far as
having for his body cit related with acit. Thus the
relation of sareera — sareerin harmonnizesthe
apparent contradiction between the atman and
Paramatman (Brahman). A doubting Thomas may
say that all the imperfections of the sentient being
and non-sentient matter may cling to Paramatman.
The visistadvaita repudiates the idea of Paramatman
related even with the shadow of evil. Since
Paramatman constitutes the atman of the universe
body namely cit and acit it is quite consistent to
hold that the body of Paramatman is connected with
two states viz., causal and effected, the nature of
which are the contraction and expansion. In the
ordinary life we observe the states of childhood,
youth, old age etc., effect the body only, while bliss
and knowledge etc., belong to the atman. Similarly
the imperfections adhering to cit and acit do not
belong to Paramatman, and the special attributes of
Paramatman do not extend to cit and acit.
Conclusion: The circuit of birth and re-birth is
due to the beginningless karma, be it the virtuous
53
or evil. To get rid of this bondage, one should get
the Brahmajnana. This is possible by doing the
upasana, performing the duties ofvarna and asrama.
To know that the results of karma are ephemeral,
and the result of Brahmopasana is eternal, one should
enquire into Brahman after the investigation into
karma meemamsa.
The efficacy of sabda (scriptures) as a
distinct pramana is unquestionable. Since Brahman
does not fall within the province of perception and
inference, Sabda in its aspect of sruti alone can claim
the position of the authoritative means of knowledge
as regards Brahman.
The contention of the follower of
Poorvameemamsa is as follows. The means of
determining the power of words to express things
is to give a close watch to the speech and actions
of people. Speech and actions always mean that
certain things ought to be performed. No word
therefore can have for its purpose an accomplished
thing in as much as it is the means of knowledge
only with. reference to things thatought to be
performed. Hence the vedic scriptures cannot be
the valid means of knowledge of Brahman as
Brahman is the existing thing and not a thing to be
effected.

54
{Reply}: The statement of facts like “your father is
doing well” has some purpose. In our ordinary
experience it isseen that when thechildren are taught
gradually and repeatedly by their mother, father etc.,
by pointing out with the finger at the children’s
mother, father, uncle, Moon etc. and using words
which denote them, the ideas run in their minds that
such and such words denote such and such things.
Hence it is baseless to maintain that the words have
meaning only with reference to things that ought to
be done. Thus the theory that the words and the
actions have implication only with reference to the
things, that ought to be done is unjustified.
Thus it is concluded that because of tiny
transitary results of karma, and because of eternal
and infinite result of Brahma Jnana, one should
enquire into Brahman, after having known the results
of karma.

Topic — 2: Janmadyadhikaranam
2. Janmadyasyajataha 1-1—2
Janmadi= birth etc., asya= of this universe,
yataha=from which. The sutra means, that is the
Brahman from which are derived the birth etc. The
phrase, Janmadi is the ‘tadguna samvijnana
bahuvreehi compound. The birth etc. (Janmadi)

55
include the sustentation and dissolution. This class
of compound is of two types viz. tadguna
samvij nana and atadguna samvijnana. An example
for the former is “lamba karnam anaya (bring the
person of hanging cars). This includes the person
with the hanging years.
An example for the latter is citragum anaya
(bring the person of the spotted cows). This
doesn’t imply the bringing of the spotted cows too.
Bhrigu, the illustrious son of Varuna
approached him with a request, “0, revered sir,
teach me Brahman”. The Taittereeya text (Yato va
imani) elucidates, “seek to know that from which
they, live, that towards which they proceed and into
which they merge, that is Brahman.
{Doubt}: The above mentioned sruti text cannot be
a cock sure pointer to Brahman as the cause of
creation, existence and dissolution. A definition is
of two kinds, one by the adjectives (viseshanas)
and the other by implication of something in addition
(Upalakshana). By the plurality of the adjectives
creation etc. Brahmans too may be many. “A
Brahman” may be the cause of creation and another
may be the cause of sustentation and another for
something else. An example for upalakshana is,
“the field that the crane perchedon, belongs to
Devadutta”.
(Reply): The text “Being only, without a second”
declares that the ultimate cause described therein
as ‘Being’ is Brahman, by virtue of its being the
material and efiicient cause and the inner controller
of the world. The same entity is spoken of in another
section and is designated as ‘Brahman’, as “all
this was Brahman, Brahman only in the beginning”.
Sat, the Brahman is the main principle. In another
text, the atman was in the beginning (Ai). In another
text “only Narayan existed, neitherBrahma nor Isana
nor the sky and earth (Mun). So the culminating
inference is that Narayana himself has been
described in the other sections by the terms ‘sat’,
Brahman, and atman all of which are applied to the
ultimate cause. By the verb brihati, Brahman is the
one who has the unsurpassed vastness and form
and unique prowess, and is the one who has the
infinite number of auspicious qualities, as mentioned
by the cause passages like “Satyam Jnanam and
Anantam Brahma”, “Ya to va Imani ...... etc. So
the apprehension that, by the plurality of the
adjectives like birth etc., the Brahmans are many, is
ill conceived.
Topic 3: Sastra yonitvadhikarana
3. Sastravonitvat 1-1-3
Sastram= scriptures, yasya (to which), yoni= reason
(source). So the aphorism means that the scriptures
57
are only the source for knowing Brahman.
The first aphorism presents the inquiry into
Brahman, as a task to be undertaken by a competent
person, and for him the second aphorism gives the
definition of Brahman. This third aphorism confirms
that Brahman is knowable by the scriptures, which
are faultless, self-authentic and of devine origin.
Neither by the perception nor by the inference,
Brahman is knowable.

-
Topic 4: Samanvavadhikarana
4.Tat tu samanvayat 1-1-4
In the third aphorism it has been asserted that
Brahman has the scripturesalone as its valid means
of knowledge . Still since the doubt persists in
some, this 4‘h aphorism, rules it out. Tu (but the
doubt is unwarranted) ‘tat’ means Brahman is
knowable by the upanishads.
Samanvayat= by the correlation of the texts.
(Yato va imani bhootani jayante (Tai)). That from
which all the entities have birth, continuance and
dissolution, is Brahman. (“Sadeva saumya damagra
aseet, ekmevadviteeyam, tadaikshata, bahu syam
praj ayeya”). Before creation, sat only exists, that is
one only, non-dual. It contemplated, “may I become
many” (Brahma va idamekamevagra aseet). Brahma
58
 alone existed in the beginning, (atma va idam
ekamevagra aseet). Atman only existed in the
beginning. (tasmat va etasmat atmana akasa
ssambhootaha). The akasa is born from the atman,
(“Eko ha vai Narayana aseet”), only Lort Sreeman
Narayana was alone then. (Satyam Jnanam anantam
Brahma Anando Brahma etc). all the above
mentioned upanishad texts point ot the one fact that
Brahman of infinite auspicious qualities, of
omniscience and omnipotence, of infinite glory and
joy, is the material, and efiicient cause of the cosmic
evolution. Therefore it is substantiated that the
scriptural authority is the source of knowing
Brahman.
(Objection ): No sastra tells anything that is of no
benefit. What is the use in declaring that Brahman
is the cause of the entire cosmic evolution. It can
not be called the sastraifitjust reveals the existence
of anything. It is called the sastra if it tells what
ought to do and what to desist from doing it. Such
a sastra which declares the pravritti and nivritti, is
deemed advantageous. “Proyojana manuddisya na
mandOpi pravartate”. For example the saying “he
who desires to attain the heaven should perform
the sacrificial rituals”. This creates the pravritti in
the person. “One should not eat the meat”, “the
person with no appetite shouldn’t drink water” and
59
such sayings create the nivritti. This is how the
followers of Poorvameemamsa revise the theory of
Brahman’s existence declared in the scriptures, if
unconnected with the pravritti and nivritti.
jfleply 1: The objection raised by the followersof
Poorvameemsa, is not convincing. The upanishads
substantiate the supreme atrnan or Brahman, as the
one with boundless glory and joy, the ocean of
infinite and unsurpassed excellences of attributes.
He abounds in surpassing condescension, maternal
companion and supreme beauty. One who knows
Brahman attains the Highest (Tai). “He who knows
Brahman becomes immortal here (Pu). “He who
knows Brahman becomes Brahman (Mu). The
Brahman is both the Prapaka and prapya. If the
,seeker meditates on the supreme with a full
consciousness of the relationship (between the Lord
and himself) as the principal entity (seshin) and the
subsidiary entity (sesha) and if the supreme Brahman
so meditated upon becomes an object of supreme
love to the devotee, then he himself effectuates the
devotee’s god-realization.
If one comes to know about a treasure hidden
in his house, it is joy to him. Then he takes it out
and enjoys it. Suppose a king’s son in early
childhood goes out and misses his way. He grows
somewhere elese into a youth. If someone tells
60
him about his father he feels happy and meets his
father. In both these cases mere mention of the
existence, is the-cause of benefit and pleasure. The
pravrtti and nivritti are not always sinequonon for
the validity of the scriptural authority.
So the Brahman is the highest object of
human pursuit and therefore it constitutes the
purpose of the scriptures.
Thus the first four aphorisms are introductory
and they establish that the enquiry into Brahman is
meaningful.

Topic - 5:
Eekshatvadhikarana
5. Eekshater na sabdam 1-1-5
This adhikarana comprises eight aphorisms.
Asabdam= that which is not sabda; na= not the
cause of cosmic evolution. In the sankhya
epistemology, avyaktam asabdam, pradhanam,
prakriti, anumanikamare thesynonyms. Sankhya is
one of the six darsanas of Hindu philosophy. They
are sankhya, yoga, nyaya, vaiseshika, meemamsa,
vedanta the exponents of which respectively are
Kapila, Pantanjali, Gautama, Kanada, Jaimini,
Badarayana. The sankhya philosophy is so called
because it enumerates twenty five tatvas (or true
principles) and its chief object is to effect the final
61
emancipation of the 25‘h tattva (i.e.) the purusha or
soul from the bondage of this wordly existence. It
regards the whole universe as a development of an
in-animate “Prakfiti”, while the purusha isaltogether
a passive on-looker.
Is the anumanikam (the inferential pradhana) the
cause of the cosmic evolutrion or the Brahman?
The sankhyas contend that at the cause of the
universe spoken of as ‘sat’ in chandyogya
upanishad is the non-sentient Pradhana. Before the
creation of the universe, sat consisting of three
gunas (sattva, raj as, tamas) existed as the Prakriti.
(Sadeva saumye damagra aseet). This prakriti is
the cause, which is invariably antecedent to the
creation of the universe of the three constituents.
Since they subj ust in causative and effectual, a non-
difference between a moola prakriti and the universe
is established. This non-difference is similar to the
non-difference between a mound of clay and the
prepared pot or jar etc. So it. is logical to say the
prakriti or pradhana is the cause of the universe.
(Beply): The sruti says -— “It thought,” let me be
many, let me grow forth into many (tadaikshata bahu
syam Praj ayeya — chan). “He contemplated, created
the worlds”,
“He contemplated and he created the Prana” — (Sa
iman lokan asrijata .....so pranam asrijata). “He
62
 who is all-knower, all-cognizer . . ...(yaha sarvaj naha
sarvavit). The transcedent and manifold power and
his inherent knowledge and strenght are sung in the
sruti texts (Parasya saktir vividhaiva srooyate
svabhavaki J nana bala kriya ca). That the non-
difierence between the nature of the cause and effect
is a must, is disproved by Brahma sutra 2-1-4. The
sankhyas contend that the sruti text “Sadeva saumye
damagra aseet”, means the pradhanarn is the cause,
by inference. But to prove anything by inference,
there should be atleast the reason. Since the reason
is not known in the sruti text, the contention of
sankhyas is invalidated. So the supreme Brahman
known from the term ‘ sat’ is the cause of the
creation, sustentation and dissolution ofthe universe.
6. Gaunascet natma sabdat 1-1-6
Gaunascete= if the ‘seeing’ is secondary, na= it is
not so; atmasabdatz by the word ‘atma’. The
argument that the Prakriti has the seeing or
contemplation used in the secondary sense, is
bareless because the term, atma also isused in the
srutis. All this is ensouled by this world of sentient
beings and non-sentient matter. That sat is atma.
(Aita datmyainidam sarvam tat satyam sat atma).
Besides the Brahman is the atman of heat or light
(Tejas), water, earth etc., these are the terms of
Brahman or Paramatman. So the supreme Brahman
63
enters as an atma in tejas etc., and declares the
namesand forms. (anenaj eevena atmana anupravisya
nama roopa vyakaravahi ....... ). So in “tat teja
aikshata, ta apa aikshanta”, the term, ‘seeing’ is not
used in the secondary sense, but used in the
principal meaning.
_7_. Tannishtasya mokshopadesat 1-1-7
This aphorism gives another reason to say that the
term ‘sat’ is not used in the sense of Prakriti.
Tannishtasya= for one who meditates as ‘sat’,
mokshopadesat = because moksha is promised.
The Prakriti or Pradhana is not the meaning of the
sat, because the final emancipation of the soul is
promised for one who keeps on meditation on it.
Swetaketu receives the instruction by the sruti text
‘tatvamasi’, to meditate on ‘sat’ in the form of the
atman.
It is said, that if such meditation lasts till the
last moment of his life, he gets the Mukti. Such an
instruction is improbable and inconsistent, if thesat
is inanimate Prakriti. Besides, the sruti text declares
that a person attains that what he meditates on. So
if one meditates on the ‘sat’ in the form of inanimate
Prakriti, he becomesan inanimate object. Therefore
the ‘sat’ cannot be the inert Prakriti as Opined by
the Sankhyas.

64
8. Hevatva Vacanacca 1-1-8
Heyatva avacanat= because it is not mentioned as
abominable; ca=also.
In case the ‘sat’ were the Prakriti, there should
have been subsequent mention of its rejection to
the seeker of Mukti. So this militates against the
opinion that the ‘sat’, the cause of the cosmic
evolution is the Prakriti.
9. Pratiina Virodhat 1-1-9
Pratij na virodhat= because it contradicts the
declaration. So the aphorism means that ifthe Prakriti
is the cause of the universe, the declaration of the
vedanta sastra fails. In the section under
consideration in the beginning itself the sole reality
of the cause is propounded through the declaration
of that one knowledge from which all knowledge is
said to follow. This is possible because the nature
of the ‘sat’ is not different from the universe of
sentient being and non-sentient matter. But if the
sat which is the cause is the prakriti; the sentient
beings in the effected universe cannot be known.
Hence the declaration made in the beginning fails.
10. Svapvayat 1-1-10
Sva= Paramatman named as ‘Sat’, Apyayat=
because the Jeevatman merges into the ‘Sat’ the
Paramatma. Another reason is disclosed to assert
65
that the ‘Sat’ is not the Prakriti. With regard to the
very cause ‘Sat’ it is heard from the vedic text. “0
amiable one, when in the state ofsleeping thus, the
individual getsthe epithet of “Svapiti” (he sleeps),
then he becomes unified with the Paramatman
mentioned as ‘Sat’, and forsakes his name, figure
etc.” (chan).
The J eevatman merges with the Prajna
(Paramatman) andknows the things outside and
inside. Therefore the fact remains that the J eeva
leaves his name and figure in his sleep, and becomes
unified with the Praj na sat (Paramatrnan) and attains
his name and figure when he is awake (Bri).

11. Gati Samanjat 1-1-11

Gati samanyat = because the upanishad texts are
unanimous in declaring the Brahman as the cause
of the universe.
“Atma idameka evagra aseet, nanyat kimcana
mishat, sa eekshata lokannu srija iti. Sa iman lokana
srijata” (Bri).
Before the creation of the universe, the atman
alone existed and nothing existed other than the
atman. It contemplated to create the people and
created them.
-
Another upanishad text “tasmadva etasmat
66
atmana akasa ssambhoota akasadvayuhu
vayoragnihi, agnerapaha, adbhyaha pridhvee”.
From the Paramatman ether is born, air from ether,
fire from air, water from fire, earth from water are
born. So it is not the Prakriti that is the cause of
the universe, but the supreme Brahman, termed as
‘Sat’.
12. Srutatvat ca 1-1-12
Srutatvat ca= and because revealed in the
upanishads. The following are some of the sruti
texts that bear testimony to the omniscient and
omnipotent Paramatman but not the Pradhana, as
the cause ofthe creation, sustentationand dissolution
of the universe. “I will enter these three deities as
atman, the Jeeva and differentiate names and forms”.
(ancna J eevana atmana ...... cha). Here the
expression ‘atman’, the Jeeva, brings out the idea
that the atman, the J eeva has Brahman as its soul.
“That is the atman free from sin, ageless, deathless,
griefless, free fiom hunger and thirst whose desires
are satya and whose will is satya”. (“apahata papma
....... satya kamaha, satya sankalpaha” cha.).
Beginning with the epithet “free from sin” upto
free from thirst”, the evil characteristics of Prakriti
are denied of Brahman. ‘Satya kama’ is whose
desires are real. Kama means whatever is desired.
Whatever entities are desired by the supreme
67
Brahman, the objects and instruments of his joy are
said to be satya i.e. eternal. The epithet satya-
sankalpa serves to enunciate that these objects and
instruments of divine joy and divine play (leela),
sentient and non-sentient unchanging and changing
have their nature existence, activities and
differentiations, sustained and controlled by the will
ofthe supreme Brahman. He enters in all and exists
as the atman in them and controls them. (anta
pravishtaha Jananam sarvatma). He is the iii-dweller
of all the elements, being sinless, divine, supreme,
that is the one Narayana (esha sarva bhootantaratma
apahata papma divyo deva eko Narayana). So the
one omniscient and omnipotent and of infinite
number of auspicious qualities, is the supreme
Brahman termed as ‘Sat’, who is the material and
efficient cause of the cosmic evolution, but not the
Prakriti as held by the sankhyas.

Topic- 6: Anandamayadhikarana
13. Anandamayobhvasat 1-1-13
Anandamayaha= the one with abundance of joy,
abhyasat= by virtue of repetition.
The anandmaya is the supreme Brahman
because it is repeated in the upanishad texts.
The sruti text beginning with “Sa va esha
68
Purushonna mayaha”and ends with “etasmat
vijnanamayat, Jeevontara atmanandamayaha”. Here
the query arises whether the anandamayaha is the
Jeevatman or Paramatman.
Some contend the anandamaya is the J eevatman,
because by the mention of “tasaisha eva sareera
atma”, which means the anandamaya has his body.
The cause of the cosmic evotion is the J eevatman,
who is sentient capable of it. The J eevatman enters
in all entities (anena Jeevena atmana anu pravisya).
The Jeevatman attains the form of the Brahman,
(Brahma vit apnoti param) and the non-difference
between Jeevatman and Paramatman is known by
the instruction given to swetaketu (“tattva masi sweta
keto”), according to the principle of coordinate
predication (Samanadhikaranya).
The coordinate predication denotes the
oneness. In the example “So yarn Devadattaha
"saha" and ayam” denote the same person. It means
that Devadatta seen previously is this person.
Because the Jeevatma is sentient, his contemplation
(eekshana) of causing the creation of the universe
is possible. The pleasuresand pains are inevitable
to the one who has the body, but not to the one
bereft of the body. According to the maxim of
bough—Moon (Sakhachandra nyaya), the sruti begins
with the anna—maya as the atrnan first andnext the
Pranamaya (the five life-breaths viz prana, apana,
samana, vyana, udana), manomaya and Vij nanamaya
and finally ends with “anyontara atma anadamay ”
as the J eevatman. And this anandamay is confirmed
as Jeevatman, because the J eevatman has the body
too.
The maxim pf bough-Moon (sakhachandra
nyayal:
As the moon, though considerably distant from the
bough of a tree, is spoken of as “the Moon on the
bough”, because the Moon appears to be near to-
it”. So this maxim is used when the position of an
object, though at a very great distance, is fixed by
that of another object to which it appears to be
contiguous.
Conclusion: The srutis speak about the joy of the
humans, gods etc., each hundred times to the
precious, and declares the joy of the Paramatman
is boundless. The omniscient and omnipotent Para
Brahma of infinite excellences, created the universe
and entered as an atman in the sentient beings and
non sentient matter. Therefore he has the entire
universe as his body. That the anandamaya is
nottheatman, but Paramatman is clear in the sruti
“Ya atmani tishttan atmanontara yamatma na veda,
yasyatma sareeram ya atmanam- antaro yamayati

70
sata atmantaryamritaha”. The text means — He who
dwells in the atman, whom the atman, does not
know whose body is the atman, andwho controlles
the atman, he is your atman, the in—dweller, the
immortal. To explain in the passage affirming
identity, tat tvamasi (that thou art), the term ‘tat’
(that) signifies brahman, the omniscientand
omnipotent, thesatyakama and satya sankalpa,
divested of all imperfections. The term, ‘tvam’
(thou) denotes also Brahman, the atman of
Jeevatmapossessed of body.
Here the coordinate predication is used in
its principal sense. The silgnification of an identical
entity by several terms which are applied to that
entitiy on different grounds, is the coordinate
predication. For example, Bring the red-coloured
one year—old calf. Here the red-colour and one
year-old are different in meaning. But the two
meanings relate to the calf only. On all other theories,
two glaring errors ensue namely that of giving up
the governing principle of coordination and of
ascribing evil to Brahman. Our interpretation neither
deviates from the context nor contradicts any of
the upanishad texts. Therefore it is asserted that
the anandamaya is the Paramatman different from
the atman mentioned as the Vijnanamaya.

71
 14. Vikara sabdat na iti cet na
Prawn/at 1-1-14
Vikara sabdat= because the suffix “mayat” is used
in the sense of modification, na= the anandamaya
is not the supreme Brahman, iti cet= if it is said so,
na=it is not correct, pracuryat= because the mayat
means abundance also.
(.Poorvapaksha): To attribute modification to the
Paramatman is objectionable, because the suffix
‘mayat’ denotes the modification in the word,
‘anandamaya’. Therefore the anandamaya is the
J eevatrnan. If you however takethe ‘mayat’ to mean
theabundance, there stands a chance of greif though
to a little extent, in the abundant joy. Therefore the
‘anandamaya’ refers to only the Jeevatman.
‘
(Siddhanta): In the ‘mrinmaya’, made of clay, the
mayat is in the use of modification. Can this be
said in the pranamaya? Does ‘made of Prana’
convey any sense? In the abundance ofjoy
(anandamaya), there is no scope that it contains the
grief too. When you say that the Sun is tejomaya,
does it include the darkness? No. Like in the
‘annamayo yajnaha’ in the ‘ananadarnaya’, the
mayat connotes the meaning of abundance and
therefore the anandamaya is the Paramatman.

72
15. Tat hetu Vvapadesatca 1-1-15
The aphorism means “because the supreme
Brahman is the source of joy to the jeevas”. The
sruti text “esha hyevanandayati” states that the
supreme Brahman of unlimited joy, gives it to the
Jeevas.
16. Mantra varnika meva ca geeyate 1-1-16
Ca: and, mantra varnika meva= the very one spoken
of in the mantras, geeyate= is declared. The
supreme Brahman mentioned in the mantra “Satyam
J nanam anantam Brahma”, is mentioned here as the
anandamaya. And the sruti text “Brahma
Vidapnoti”declares that the [mower of Brahman
attains the Brahman and this attinable Brahman to
the Jeeva is the one with plentitude ofjoy
(anandamaya).
l7. Netaronupapattehe. l-.l-17
Na itaraha= thereleased Jeevatman; na= is not the
anandamaya, anupapattehe= because of
inapplicability.
The released soul doesn’t have the natural
omniscience. Hence the anandamaya is not the
Jeevatman, but is the supreme Brahman.
18. Bhedavyapa desat ca 1-1-8
Ca: and, bhedavyapadesat= because of the
assertion of difference.
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 The sruti elucidates that the ether is born from
the supreme Brahman,as known from the mantra
“satyam Jnanam anantam Brahma”, and that the
anandamaya is different from the Prana, mind and
the Jeeva. Since it is quite clear that the anandamaya
is different from the Jeeva, the anandamaya is none
other than the Paramatman. [tasmat va etasmat
vij nanamayat anyontara atma anandamayaha].
l9. Kamacca na nu mananeksha 1-1—19
Ca: and; kamat=because of the desire; na=no;
anumanapeksha= need of non-sentient matter.
That the anandamaya Paramatman by hisvolition
creates the universe is known from the upanishad
texts. So it isclear that he doesn’t need the help of
acit (non-sentient matter). The Paramatman
contemplated, “let me be many” (so akamayata
bahusyam praj ayeya). Hecreated the entire universe
(idam sarvamasruj ata).
Since thus the srutismentioned, that the
Blissful Paramatman created the entire universe
without the help ofacit, unlike the caturmukha
Brahman etc., did it with the help of the acit bodies,
the BlissfiJl Paramatman is different from the J eeva.
20. Asminnasva ca tadvogam sasti 1-1-20
Ca— and, sasti: the scripture teaches; that yogam=

the joy belonging, asya= to the J eeva, asmin= in the

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anandamaya.
The source ofj oy to the Jeeva is the anandamaya
Paramatman. That is what the srutis assert. The
term vij nana is interpreted vijnanamaya. By the srutis
“Yadesha akasa ananadaha” and “vijnanam anandam
Brahma”, theword, ananada is interpreted as the
anandamaya. That is why the sruti says also
“ananadam Brahmano vidvan”. Therefore it is said
that the erudite person attains the blissful atman.
The phala sruti goes “ananda- mayam
atmanamnpasankramati”. This means the attaining
the blissful Paramatrnan is the Moksha. Thus it is
established that the Paramatman is different from
Prakriti and from the Jeeva as well.

Tgiic 7: Antaradhikarana
—-

21. Antastaddharmonadesat1-1-21
Antaha= the one in the Sun and the eye in the
Paramatman, tat dharmopadesat= because the
qualities of Paramatman are mentioned in the
purusha in the Sun and eye.
-
The upanishad text says Now again, he the
purusha that is seen in the sun is golden in colour,
his beard is golden, hair is golden everything upto
the tip of the nails is golden. His evesare like the
white lotus blossomed from its hollow stalk by the
75
sunrays, and his name is the ‘ut’. Any one
meditating this purusha thus certainly gets released
from all the sins (chan). And he who is found in
the eye, andwho has the four vedas as his body, is
the ‘ut’ or udgeedha.
Here Sankara Bhagavat Pada interprets that the
eyes of the Purusha are like the pink lotus, that is
itself as pink as the buttocks of a monkey. Some
followers of advaita levels criticism against the
interpretation of B hagava Ramanuj a.
Yadha kapyasam Pundareekameva akshinee-
Here the likeness of monkey’s buttock is limited to
the lotus only. Hence there is no vulgarity in the
comparison. Leaving this natural interpretation, a
round-about interpretation lacking the elegance is
given, as follows —
‘Kapi’ means the Sun, because the Sun drinks
water with his rays. Kam(water) Pibati (drinks):
kapihi; which means the sun. Kapina + asam =
kapihi; which means the one that is blossomed by
the sun or kapau + asam = kapyasam = the one in
the stalk; ke+ pyasam = the one is the water.
The visistta dvaita followers reply, that one of
the different meanings of the word ‘kapi’ is the sun,
as given in the glossary of words. Pundareeka means
white lotus. So one can understand which

76
 interpretation is vulgar whether the resemblance to
the monkey’s buttocks or the comparison to the
lotus blossomed by the sun rays.
(Poorva Paksha): The Purusha in the sun and in
"the eye is the Jeeva. The sruti text says that he who
is without his body doesn’t experience the pleasures
and pains. But he who has his body, enjoys pleasures
and difficulties, bound by his karma (Saha vai
Sasareerasya) A Jeeva by dint of his plentiful virtue,
may possess profound knowledge and extra '
ordinary power. He may become the lord of the "
lokas.
It is quite likely, the Jeeva becomes adorable,
and may be a giver of bons and final emancipation
or mukti. Such greatly virtuous may be the humans,
siddhas, gandharvas, Indra and Brahma, and the
gods alike who can rule andcontrol the worlds. By
their abundant punya, they may be omniscient and
omnipotent. So it is the Jeeva who dwells within
the sun and the eye, but not the Paramatman.
(Siddhantal: The one proclaimed as dwelling in
the sun and the eye is the supreme Brahman ashis
attributes are proclaimed. Though he has the form
or body, he isnot govemable by karma. He is the
Lord of all the worlds and all objects of desire. He
rises beyond all sins. He is the ruler of all, the
Lord of all. He is free from sin and he is ageless.
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His will fiilfills itself without fail. Narayana is great
beyond the universe, he is eternal, he takes his birth
at his own will, but not by karma. Bhagavad Geeta
— “I take my birth in every yuga, to protect the

good and the virtuous and punish the wicked.“ To

conclude, the purusha within the sun and the eye is
the Paramatman.
22. Bhedavyapadesatca njaha 1-1—22
Ca=And, Bhedavyapadesat= owing to the mention
of difference, Anyaha=different
The aphorism means that the Parmm-ttmnn is
different flow the J eevas, because of its mention in
the srutis. The sruti substantiates this as follows:
“He who inhabits the sun, but is within it, whom
the sun does not know, whose body is the sun and
who controls the sun from within is the intemal
ruler”. (Adityetishttam ....... yamaynti). “He who
dwells in the atman and within it, and who is not
knowable by the atman, and hasthe atmun as his
body and controls the atman from within the atman”.
(Ya atmani tishtan. . ..) “He who moves within the
akshara, and has the akshara as his body, not known
by the akshara”. “He who moves in death, and has
the death .asdr'rs body not known by death”. He,
the one sarvantaratma divested of all evils, is the
supreme Lord Narayana, distinguished from all the
Jeevas viz., Hiranyagarbha etc.
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Topic — 8: Akasadhikarana

23. Akasastallingat 1-1-23

Akasaha= space, tat lingat= because of the
characteristics of the supreme Brahman, mentioned
here.
In the Chandogya upanishad, the sage Satavatya
asks, “what is the prop ofthis world?”
Pravahana Jaivali answers; “all things certainly
originate from space, and merge in it. The space is
the greatest of all and the resting place of all. Does
the word, space (akasa) mean the supreme
Brahman or one of the five elements. [earth, water,
fire, air, space]?
(Boorva paksha): The term, ‘akasa mentioned in
the sruti texts mean the one p0pularly known among
the five elementsis the akasa (space). The sruti
text “atma va idameka evagra aseet” states the atman
is mentioned as the space, the cause of the universe.
That which pervades is the atman (apnoti iti atma)
and therefore it is the akasa (space) that is pervasive.
The sruti, “atmana akasassambhootaha” means that
the gross akasa is born from the subtle akasa. And
another sruti text says that all the things are born
from the akasa (“sarvam ha va imani bhootani
akasadeva samutpadyante”). Therefore the term
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akasa is the well-known one among the five
elements.
(Siddhanta): That which shines itself (akasate iti
akasaha) is the akasa. That which illuminates
everything is the akasa (Akasayati it akasaha). So
the akasa (space) is self-effulgent and illuminating
as well. Therefore such being an omniscient self-
effulgent and illuminating is none other than the
supreme Brahman, but not the inanimate akasa, to
which the cause of universe is not possible. So the
term ‘akasa’ mentioned in the upanishads is the
supreme Brahman.

Topic — 9: Pranadhikarana

24. Ata eva Pranaha 1-1-24

Ata eva= on the same ground the characteristics
mentioned of the supreme Brahman in the previous
aphorism. Pranaha= are applicable to the Prana
[supreme Brahman].
This is in the course of discussing the meditation
on ‘UDGEETHA’; The sage chakrayana, in need
of money went to a sacrificial hall. He wanted to
show his erudition and advised the Prastota “should
you chant in the Prastava without knowing the
concerned deity, your head will fall”.
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 The prastota in fear, enquired the name of the
deity worthy of eulogy in the Prastava. That is
“Prana”, replied Chakrayana.
(Chan 1-9). Prastava is an introductory part of
Samaveda. Prastota is the chanter of Samaveda in
praise of the deities in the Yajnas.
At the time of dissolution of universe, all the
beings, human, divine and inanimate, merge in Prana
and at the time of creation they come out from Prana.
By derivation “Pranayati sarvani bhootani”, and
since it is not practically found that the things like
stone, wood etc., coming out from Prana or merging
in prana, the term Prana is meant as the supreme
Brahman.

Topic — 10: Jyotiradhikarana

25. Jyotiscaranabhidhanat 1-1-25

Jyoti=light (Brahman) caranabhidhanaF owing to
the menton of feet.
In the sruti passage, (Cha 3-13-7), though the
characteristics of the supreme Brahman, are not clear,
the word ‘Jyoti’ should be taken as the supreme
Brahman (Atha yadataha paro divo Jyotihi. . . ..), but
not the digestive fire of the stomach. The sruti
says — “Then that Jyoti that shines in the excellent
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unsurpassable worlds above the heaven, above all
beings and above all the worlds is the same jyoti
that is within a human being”. So the Jyoti mentioned
is the supreme Brahman, because it is also said that
all the things (human, divine and inanimate) are the
one foot to him, and the worlds dyuloka etc., are
his three feet, (Padosya sarva bhootani,
tripadasyamritam divi). And in Bhagavad Geeta
(aham visvanaro bhootvaPraninam deha masritaha).
Lord Krishna says he is the digestive heat of the
stomach, named as vaiswarnara.
26. Chandobhidhanat na iti cet na tadha
cetorpana nigamat tadha hi darsanam 1-1-26
Chandobhidhanat= because the word ‘Jyoti’
mentions about the Gayatri chandas; iti cet na= if it
is not the supreme Brahman; na= that is not correct;
tadha cetorpana nigamat= because the vedic text
enjoins us to meditate the supreme Brahman as the
Gayatri. ‘Tadha hi darsanam= and that is how the
injunction is found in other vedic texts.
(Poorva Paksha): It is not mentioned that Brahman
is spoken of in the earlier text. The metre, Gayatri
is mentioned, (Gayatri Vaidam sarvam) and later by
another text “tadet ricabhya sooktam”, it is evident
that the ‘rik’ too is related to the metre; Hence the
term ‘jyoti’ is not spoken of as the Brahman.

82
(Siddhanta): The sruti text, “Padosya sarva
bhootani”, speaks of the supreme Brahman of four
feet. The chandas (metre) also has four feet (Padas).
So the identity of Brahman with Gayatri chandas is
plausible. At some places in veda, we find the
mention of Gayatri having the four feet. They are
1. Indrassceepatihi 2. Valenapeeditaha
3.duscyavano vrishaha 4. Samitsu sa sahihi. In
chandogyopanishadelsewhere, we find the mention
of five adhidaivatas viz., air, fire , sun moon, water
and five adhyatmas viz., breath, word, eyes, ears
and mind. And because of ten letters in the virat
metre, by similarity of the padas, the one who is
spoken of Gayatri is the supreme Brahman.
27.Bhootadi Pada
vvapadesopapattescaivam 1-1-27
Bhootadi= elements etc.; Padavyapadesat= are
mentioned as the padas of Gayatri chandas;
upapattesca= also possible.
In case the gayatri is admitted as the supreme
Brahma, the sruti saying that all the beings are his
foot gets justified. That all the beings are the feet
of Gayatri metre, (saisha catushpada) is improbable.
Therefore the word, Gayatri mentioned is the
supreme Brahman but not the gayatri chandas.

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28.Upadesabhedat na iti cet na
ubhaLasmin api avirodhat 1-1-28
Upadesabhedat= on account of the difference in
instruction, na= not so, iti cet= if this be the
contention then, na= not so, avirodhat= because of
the absence of contradiction, ubhyasmin api= in
either case.
[youbtp In the earlier text, Viz., His three feet which
are immortal are in heaven (tripadasya mritam divi),
the word heaven (divi) is in the locative case and
indicates a habitation. But in the latter sruti text,
“That (light) which shines above this heaven” (Faro
divo Jyotihi), the word ‘divaha’ is in the ablative
case. This indicates a limitation. So the Brahman
in the previous text is not called to mind here.
(Renlg): That is no valid objection. The
identification suffers nothing simply because of
‘case’ difference. As in common usagewe find
that a hawk associated with the top of a tree, is
referred to either as, “the hawk on the tree top” or
“ the hawk above the top of the tree. So it can be
well recognized that the Brahman mentioned in the
earlier text isalluded to here (in the latter text). Hence
it is proved that the supreme Brahman is referred to
by the word, “Jyothi”.

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Topic —11: Indrapranadhikarana
29.Pranastadhanugamat 1-1-29
Pranaha= Prana is supreme Brahman. Tadha
anugamat= owing to such comprehension. In the
3rd chapter of Kausheetaki upanishad, the story of
Indra and Pratardana begins thus: The well-known
Pratardana, son of Divodasa went to lndra’s beloved
palace Vaij ayantam by virtue ofhis war valour. There
we read, “I (Indra) am Prana and the distinguished
atman you meditate on me as life and immortality”.
So this adhikarana elucidates that the words Indra,
and Prana connote the supreme Brahman.
{Objection}: In this Pratardana vidya, the one to
be meditated on is the Jeeva. Indra is the Jeeva.
Prana isa Jeeva. “Indras’ instruction, meditate on
me” means to accomplish the atmopasana.
(gem): The sruti text states, (sa eva Prana eva
Prajnatatma anandoj armritaha”) that he is the prana,
the wise atman, the anandamaya, the ageless and
the immortal. So the terms Indra and Jeeva are
referred to as the supreme Brahman.
30.Na ca vakturatmopadesat iti cet
adhyatma sambandha bhoomahyasmin 1-1-30
Vaktuhu= of the teacher (Indra), atmopadeSat=
teaching (Pratardana) to meditate on him; na=Prana
is not the supreme Brahman, iti cet= if this be the
85
objection; hi=because; asmin= in this prakarana;
adhyatma sambhandha bhooma= an abundance of
reference to adhyatma is seen.
-
(Objection [: At first Indra says “know me, I am
prana, the wise atman, meditate on me as life and
immortality”. Then he says — “I killed Visvaroopa
the three-headed son of Tvasta”. Thus in the
beginning and in the end, Indra speaks of himself.
So the supreme Brahman is not referred to here by
any stretch.
(geply): In this prakarana, because of the several
reference to Paramatman, the characteristics
mentioned to Paramatman could be meaningful in
case the Paramatman is the one to be meditated
upon. The sruti illustrates the point- As the rim of a
wheel is fixed on the spokes of a chariot and the
spokes are fixed on the nave, so are these elements
and sense-obj ects fixed on the sense-perception and
senses and these latter are fixed on Prana and this
prana is anandamaya, wise atman, ageless and
immortal. And he is the lord of lokas and lord of
all (Esha lokadhipati resha sarvesaha). Therefore it
follows that the words Indra and Prana should be
taken in the sense of supreme Brahman.
31. Sastra drishtva tu upadeso vamadeva vat
1-1-31
Tu= but, upadesaha= the instruction, sastra
drishtya=according to the manner mentioned in
scriptures, vamadeva vat= like the instruction to
vamadeva. How can Indra being the Jeeva give
instruction to meditate on him for the attainment of
moksha? This doubt is not necessary because the
instruction of Indra is similar to the instruction given
by the sage Vamadeva.
Here Indra’s instruction is “know me only
(mameva vij aneehi), meditate on me (mamupasva)”.
According to the injunctions of scriptures, Indra
means to instruct, to know and worship the in-
dweller (Paramatman) of his atman. Vamadeva
having realized the supreme Brahman, declares —
“I am Manu, and the sun, kaksheevan, and
brahmrishi”. (aham Manu rabhavam suryas caham
kaksheevan rishi rasmi vipraha). Here the pronoun
‘I’ (aham) means Paramatman, to whom his atman
is the body. The same scriptural axiom is found
mentioned by Prahlada.
32. Jeeva mukhya Prana Iingat na iti cet
na upasa traividhyat asritatvat iha
tat Logat 1—1-32
Jeeva mukhya prana lingat= (during the discourse
between Indra and Pratardana) on account of the
characteristics of Jeeva and chief prana found in
the passages. Na= Paramatman is not meant, iti cet=

87
if such be the objection, na=not so,
upasatraividhyat= by three kinds of meditation,
asritatvat= because of acceptance, iha= here,
tadyogat= because that three-fold meditation fits in
here.
The three-fold meditation: 1. Meditation on the
supreme Brahman in his own form 2. Meditation
on the supreme Brahman as the atman in J eevatman
3. Meditation on the supreme Brahman as his body
of all beings.
(Doubt): The sruti texts state — “Indra killed the
son of the three-headed tvashta”. As long as the
prana exists in the body, life exists. Taking hold of
the body, the Prana lifts it up. So here the
characteristics of the" chief Vital air are clear but not
those of the supreme Brahman.
(Reply): The three-fold meditation on Paramatman
is enjoined in the sruti. The sruti passages, satyam
jnanam anantam Brahma, Anando Brahma reveal
the mediation on the original form of the supreme
Brahman. The other two types of meditations are
understandable from the sruti texts “tat srishtva
tadeva anupravisat, niruktam caniruktam ca. . So
the one that is referred to by the words Indra and
Prana is the supreme Brahman.
Section — II

Introduction: In section - I, it is established that

the supreme Brahman is the material and efficient
cause of the creation, sustentation and dissolution
of the universe- and that Brahman is omnipotent,
omniscient full of auspicious qualities devoid of all
imperfections. Thereby it is stated, ipso facto that
the Purusha or the Prakriti cannot be the cause of
universe. Thus in the section-I it is substantiated
that the eminent sruti texts belonging to the
Pratardana vidya relate to the supreme Brahman. In
the section —II the indistinct characteristics of the
Purusha and Prakriti as the cause of the universe
are discussed.

Topic — l: Sarvatra Prasiddhyadhikarana

1. Sa rvatra Prasiddhopadesat 1-2-1

Sarvatra= in all the upanishads, Prasiddhopadesat=
by well-known instructions Brahman is the object
to be meditated upon since that which is popularly
known everywhere is taught.
(Qoubtlflhe sruti text runs thus -“All this is indeed
Brahman, because it orginates from that, subsists
in that and dissolves in that. One should meditate
by becoming calm. A man is a product of his
resolves. After departing from this world, a man
becomes just as he wills (according to what he
meditates on) here. He should have resolution. He
who is identified with mind, whose body is prana
and whose nature consists of light. Here it is the
Jeevatman possessed of such characteristics
(sarvam kahlvidam Brahma ...... cha).
The sruti enjoins to meditate on the Brahman
with the mind that everything is ensouled by
Brahman. The vrittikara, Bodhayana is of the same
opinion “Sarvam Khalviti sarvatma Brahmesaha”.
In the text the word “manomaya” means that the
supreme Brahman is attainable by calm and pure
mind. Prana sareera means that Brahman is the prop
and ruler of all the living beings. The srutis state
“manomayaha Prana sareeraneta”. Mundaka
upanishad also states Pranasya pranaha.
And that supreme Brahman is Lord Sriman
Narayana (eko ha vai Narayana aseet). Hence the
Pranamaya and manomaya is the supreme Brahman.
2.Vivakshitagunopapattesca 1-2-2
ca= and, vivakshita gunopapattesca= because the
qualities which are going to be mentioned fit in
thesupreme Brahman, the Pranamaya or Prana
sareera is the supreme Brahman. The sruti text is

90
 “manomayaha Prana Sareero bharoopa ssatya
sankalpaha akasatmo ..... ”. So the qualities
mentioned in the text are “attainable by meditation
by the pure mind, ruler of all living beings, a
personality of boundless effulgence, the one whose
will that does not go haywire, pure and subtle figure,
one having pure luxuries, receiver of all kinds of
auspicious qualities etc”. So in Sandilya vidya, the
one mentioned with these qualities is the
Paramatman, but not either baddhaj eeva or mukta.
3.Angpapattestu na sareeraha 1-2-3
Tu= definitely, anupapattehe= because of
impossibility of qualities mentioned above in Jeeva;
sareeraha=jeeva, na= not mentioned in the
prakarana.
The preceeding aphorism spoke of the aptness
of the qualities in Brahman. Thejeeva cannot have
these qualities.
4. Karma Kartru vyapadesatca 1-2-4
Ca: and, karma kartru vyapadesatr— because of the
mention of object and subject.
The sruti “etamitaha Pratyabhi sambhavitasmi”
declares that the one having the qualities attainable
(Prapya) is the Paramatman, and the prapta is the
jeeva

91
5. Sabda viseshat 1-2-5
Sabda viseshat= owing to the difference in the case
endings of the two.
The Chandogya “esha ma atmantarhridaye”
means “this atman in my heart”. So the supreme
Lord is in the genitive case (my) and the atma is
used in the nonimative case.
Just as a grain of paddy or barley or syamaka
(canary) is very small, so is the effullgent purusha
in the atman. (satapatha Brahman). Here the word
Hiranmayaha purusha is in the nominative case,
known as the Paramatman , and by the word
‘antaratman’ in locative case, Jeeva is known. So
the one who is to be meditated on is the supreme
Brahman.
6. Smritesca 1-2-6
The difference between the Jeeva and paramatman
is mentioned in the smritistoo. “O Arjuna, the Lord
dwells in the hearts of all beings causing all beings
in the machine-like body, delude the Jeeva into
bhranti by the three gunas. (Geeta) I dwell in every
heart of the Jeeva and cause memory, knowledge
and conjectures in him and seek his protection”.
Thus the smriti passages are clear about the
difference between Paramatman and Jeeva, as
upasya and upasaka respectively.
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7. Arbha kaukastvat tadvvapa desat ca na
iti cet na nicayyatvadevam vyoma vat ca 1—2-7
Arbha kaukastvat= on account of the smallness of
the abode, tadvyapadesat= because it is mentioned
as such; na= he is not Paramatman, iticet= if it be
said, na= it is not correct; vyomavat= analogous to
space; evam= thus; nicayyatvat= because it is
mentioned as the object of meditation (upasya).
The aphorism means- If it is objected that the
Paramatman is not mentioned here, because of the
abode being tiny, and because of its being referred
to as such, we say ‘no’ since this is done for the
sake of meditation as is seen in the case of space.
Arbhaka means tiny and okus means nest
(abode). It is said, “this is my atman within the
heart”. ('esha ma atmantarhridaye). It is subtler than
a grain of paddy or barley, and not the all-pervasive
supreme Brahman. But this is not correct because
this is declared for the sake of meditation.
8. Sambhoga praptiriti cet
na vaiseshvat 1-2-8
Sambhoga praptihi= experiences pleasures and
sorrows; iti cet= if it be said, na = not so,
vaiseshyat= because of difference in the reason.
If it be said, in case the Paramatman is connected
with body like the J eeva, it should be said that the
93
Paramatman experiencespleasures and pains, as the
Jeeva does. No. This does not occur because of
obvious difference in the reason of their association
with the body. The Jeevatman experiences the
pleasures and miseries, according as his virtuous
and sinful actions. So the J eevatman is subject to
karma, where as the Paramatman is not, besides
divested of hideous qualities and imperfections.
And that is what the sruti also declares — The
J eevatman enjoys the tasty karma fruits while the
Paramatman simply sees without tasting (Mu).
“Tayoranyaha pippalam svadvatti anasnan anyo
abhica kaseeti”.

Topic — 2: Attradhikarana

9. Atta caracara grahanat 1-2—9

This alludes to a story in katopanishad. Once
vajasravasa performed a yajna, by name sarvavedasa
dakshina and was giving away his possessions, in
charity. His young son, Naciketa, observed they
are all useless, old, barren blind and lame cattle.
Naciketa thought to himself that such a sacrifice
could be an unfulfilled one, and cried, “Father, I
too belong to you, to .whom do you give me?” As
Naciketa repeated his question again and again,
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vaj asravasa replied impatiently “I give you to Yama
(God of death). Naciketa obeyed his father’s wish
and reached the abode of Yama. There he waited
for three nights till the return of Yama . And Yama,
having his conscience pricked, because ofthe guest,
Naciketa being on fast for three days, granted three
boons to him. The first boon was that his father
could be kind to him. The second boon was to
teach the agni—vidya to him. The third one was to
teach him the meditation on Paramatman as the
means of attaining moksha. In this context, a doubt
arises in the sruti text whether the bholcta (eater) is
the Paramatman or the Jeevatman.
Atta= eater (Paramatman), caracaragrahanat=
because the movable and immovable beings are
mentioned as the food for him. We read in the
Katopanishad — “Know him to whom both the
Brahmana and the kshatriya become rice (food) and
to whom death takes the place of a curry”. Here
the eating is not due to karma. The supreme
Brahman is the cause of creation, continuance and
dissolution. It is mentioned because the supreme
Brahman takes in everything into him. This is
mentioned as the eating or bhoktrutva. Another text
states that Vishnu is the place to which all the beings
reach. (So dhwanaha Paramapanoti tad vishnoh
paramam padam). Therefore the eater is not the
95
J eeva, but the Paramatman.
10. Prakaranat ca: 1—2-10
Contextually also , the bholcta is the Paramatman.
The same sruti text says also that the wise, by
meditating on the Paramatman do not get the
mundane grief. Another text tells us that this supreme
Brahman is attainable only by one who exceedingly
loves him. And another text says that it is impossible
to know the supreme Brahman without his mercy.
Hence these texts confirm that the eater (bhokta) is
the Paramatman.
11. Guham Pravishtavatmanauhi
taddarsanat 1-2-11
Guharn= into the cavity, Pravishtau= the two have
entered; Atmanau= two atmans; hi= because;
taddarsanat= that what is seen in the sruti texts.
The text says- The knowers of Brahman meditating
on him, forsake the joy and grief. That paramatman
is not perceptible, by dint of illusion, in the cavity
of heart, being the atman of the atman. Here the
one in the cavity of heart is the Jeeva enjoying the
Karmaphala by the “aj ahallakshana”. The
Paramatman being in the cavity of heart does not
enjoy the karma phala, but makes the Jeeva enjoy it.
So‘both the J eeva and Paramatman are in the cavity
of heart.
 Ajahallakshanam: “The people with umbrella are
going”. A single possessor of an umbrella gives
the figurative epithet of “people with umbrella to a
whole group. Similarly from the fact that one
experiences both may be said to be experiencing,
or the atman alone experiences and the Paramatman
makes him experience.
12. Viseshanatca 1-2-12
Because of the characteristic difference between the
J eeva and Paramatman, the atta is the Paramatman.
“He gets peace by contemplating that the Jeeva is
born of Paramatman”.
“Know the atman to be the charioteer, but the body
to be the chariot. (atmanam radhinam viddhi
sareerarn radharneva ca). “He who makes the intelect
as the charioteer, the mind as the reins, will attain
the end of the road and that is the supreme state of
Vishnu”. These distinctions bear testimony to the
saying that the atta (bhokta) is the Paramatman.

-
Topic 3: Antaradhikarana
13. Antara upapattehe 1-2-13
Antaraha= the one in the eye as mentioned in the
sruti, is the Paramatman, upapattehe= because the
characteristics mentioned here are suitable to
Paramatman.
97
 The reference is from Chandogya upanishad
(chapter-4) about the upakosala vidya. The sage
Jabala (Satyakama) went out on a sojourn
without teaching the Brahma Vidya to his disciple,
the king upakosala. Much grieved at it, he prayed
the three-fires collectively. The fire—trio taught him
the agnj vidya. In this context, it is said “that the
one is seen in the eye is the atman, immortal, fearless;
this one is Brahman”. Now a doubt arises, whether
it is the image, deity, J eeva or Paramatman.
The one in the eye is the Paramatman. This
atman has no birth, death, nor worldly life. He is
pre-eminent. He is the giver of all karmic results.
He is the lord of all karmic results. Hence he is
named as “namani”. He shines in all the lokas and
therefore he named as ‘bhamani’. So these
characteristics would suffice to show the purusha
in the eye is the Paramatman.
l4. Sthanadi vvapa desat ca 1-2-14
The place etc., in the eye are mentioned in some
other srutis. In the sruti text “Yascakshushi tishtan
etc., the reference is to the Paramatman and hence
the sruti states also that the Paramatman is
perceptible to those who practice yoga.
’
15. Sukha Visishtabhidhana deva ca 1-2-15
The one happily seated in the eye is the supreme
Brahman. The sruti begins, Prana is Brahman,joy
is Brahman, space is Brahman (Prano Brahma kam
Brahma, kham Brahma — cha). Thus this is the
teaching about Brahman. Then the agni-upasana
and the accruing results are taught; (atha hainam
garhapatyo nu sasasa). The results mentioned for
agnividya are the long life, good progeny etc.
therefore it is not proper to say that the agni-vidya
is the limb of Brahma Vidya.
(Reply): Prana is Brahman. The preceptor would
instruct the path of moksha. (acaryastu te gatim
vakta). This teaching of the sacrificial fires is the
indication that the agnividya is the limb of Brahma
Vidya. And the three-fires told him that this is the
upasana aboutthem and the atmopasana. They
further explained that this agni-vidya can mitigate
the obstructing sin to the attainment of Brahman.
The fires are protecting, they further said, those
upasakas, in this world and in the above worlds till
they attain the Brahman. Hence the agnividya is the
limb of Brahma Vidya.
16.Ata eva ca 33 Brahma 1-2-16
Ata eva= by this very reason, sa= the purusha in
the eye, Brahma: supreme Brahman.
“The Prana is Brahman, thejoy is Brahman, the
space (akasa) is Brahman”.
 “Yadva ‘kam’ tadeva ‘kham’, yadeva ‘kham’
tadeva ‘kam’.” This passage clarifies that thejoy is
akasa which means the joy is boundless. Then
another text runs — the Brahman with the Prana as
his body and with boundless joy or happiness.
(Pranam ca hasmai tadakasam cocuhu). So the
happily seated one in the eye is the supreme
Brahman.
17. Srutonanishatka
gatvabhidhanat ca 1-2-17
And because the course to be followed by one who
has heard the secret teaching is spoken of.
Upakosala stayed with his teacher Satya Kama
Jabala for twelve years. But the teacher went out
on a sojourn without teaching the Brahma Vidya to
him.
Naturally the boy was upset. But the three
sacrificial fires, tended so long with care by him,
taught and revealed about them. They concluded
by saying the teacher would tell him of the course.
The teacher returned and, starting with, “the one
that is the Purusha seen in the eye, told him of the
course. For this additional reason the person in the
eye is the supreme Brahman. The course is known
as the arciradiinarga (te arcisha mabhisambhavanti).
The knowers of Brahman pass through arcis (fire),
Released by Maran’s Dog ,Toronto, Cal
100
ahas (day), bright fortnight, summer solstice, (six
months of the nothern course of sun), year, moon,
lightning, and gets invited by a non-human person
(Amanava) to the Brahman. This very path is seen
to be declared for one who knows the person in
the eye is the supreme Brahman. Those who attain
by proceeding along this path do not return to this
cycle of birth and death. By all this well-known
course followed by the knower of Brahman, it
becomes established that the person in the eye is
the Paramatman.
18.Anavasthiterasambhavat
ca netaraha 1-2-18
Anavasthitehe= because of impennanence, ca= and,
asambhavat= because of impossibility, na
itaraha=none other can be than the supreme
Brahman. The image etc., are transitory in the eye
and the immortality to them is out of question. The
J eeva working connected with all the organs can
not be fixed in the eye. Nor the deity could be in
the eye for the same reason besides being devoid
of eternity. Therefore the person in the eye is the
Paramatman.

Released by Maran’s Dog ,Toronto, Canada

:la
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Topic — 4: Antaryamvadhikarana
19. Antarvamvadhidaivadhi lokadishu tat
dharma vyapadesat
1-2—19

Adhidaivadhi lokadishu= In the sruti passages

containing the words like adhidaiva, adhiloka etc.;
Antaryamee= instructed as the internal ruler
(Paramatman), taddharma vyapadesat= because of
the characteristics of Paramatman spoken of to the
in-dweller (antaratma).
In the Brahma sutra, “Sthanavyapadesat ca”;
1-2-14, it is proved that the person in the eye is the
supreme Brahman by the texts “yascakshushi”
tishtan”.
In Brihadaranyaka, uddalakaruni Brahmana, in
the kanva and Madhyamdina the texts read with
slight difference as follows — (He) who inhabits the
earth, but is within it, whom the earth does not know,
Whose body is the earth, and who controls the earth
from within is the atman and the internal ruler. In
the same context, water, fire, sky, wind, sun
direction, moon, stars, space, tapas etc., and Prana,
vak, cakshu, srotra, mamas, tvak, vijnana, retas etc.',
are also mentioned as having the internal ruler. And
thisis the reply given by Yajnavalkya to the query of
Uddalaka. Here in addition to “Yo vijnane tishttan”,
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“Ya atmanitishttan sa ta antaryamyamritaha” are also
read.
(Qoubt): The sruti text reads “drahsta, srota,
nanyatosti drashta”. Because it issaid of the locker
and listener, having the knowledge based 0n the
sense-organs, the person mentioned is Jeevatman.
{Reply}: The srutis- “divyo deva Narayanaha,
cakshusca drastavyam ca Narayanaha ............. ”.
Before the creation of universe, there is neither the
root nor support, there is only the eye and the seen
being Narayana. He can see without eyes, can hear
without ears, can walk and seize speedily without
hands and legs. “esha— ta atma” (he is your atman).
These are the instructions given by yaj navalkya to
uddalaka. Therefore the indweller in the atman is
the Paramatman.
20. Na ca smartamatat dharmabhilapat ca
asareerasca 1-2-20
Ca: and, smartam= prakriti mentioned by
Sankhyas; sareeras ca= Jeeva, na= not the internal
ruler; atat dharmabhilapat‘: qualities not belonging
to the Prakriti or J eeva, are spoken of. The prakriti
and the J eeva do not possess the inherent and
natural qualities like omniscience, omnipresence, all-
controlling power, internal rulership in all beings etc.
So the antaratma is neither the inert Prakriti, nor the
Pratyagatma.
1 03
21. Ubhayepi hi bhedenaivama
dheevate 1—2-21
hi= because, ubhayepi= kanvas and Madhyandinas;
bhedena= different from antaratman, adheeyate=
read. Madhyand inas read- Ya atmani tishttam — the
Kanvas also begin with yo vijnane tishttan; and read
as the Madhyandinas. The opinions of both thus
concur, that the one mentioned as antaratma is not
the Pratyagatma but the Paramatman; Sriman
Narayana.

TQLiC — 5: Adrisvatvadi
gynakadhikarana
23. Adrisvatvadigunako
dharmoktehe 1-2-22
Adrisyatvadi gunakaha; the possessor of the
qualities of invisibility etc. (is Brahman);
dharmoktehe= because the characteristics of the
Paramatman are stated.
The sruti text runs, “the wise realize everywhere
that which cannot be perceived and grasped; which
is without source, features, eyes and ears, which
has neither hands nor feet, which is eternal,
multiformed, all-pervasive, extremely subtle and
undiminishing and which is the source of” (Atha
para ......... Mu 1.1.5). And later it is said again,
“aksharat parataha paraha” (superior to the superior
104
 immutable). Here a doubt arises, whether the term,
‘akshara’ is Pradhana and the one superior to
‘akshara’ is the J eeva, or Paramatman.
In the sameMundakopanishad, we find the text
"‘aksharatsambhavateeha viswam” (the universe is
produced by the akshram, which means the Prakriti).
Here in the above-mentioned sruti passage, the
Pradhana and the Jeeva have been referredto. But
the one mentioned here is neither the Prakriti nor
the Jeeva, but the supreme Brahman, since the
characteristics of the supreme Brahman are obviously
mentioned here in, “He who is omniscient in general
and all-knowing in detail etc. (Yassarvaj na
ssarvavit ..... Mu). Neither Pradhana which is
insetient nor the Jeevatman can be possibly be
omniscient. The aphorism, adrisyatvadi gunakaha
is in the masculine gender. Aksharat is in the ablative
case, and aksharat sambhavatee he visvam. From
these two expressions, it is clear the creator of the
entire universe, and the aksharat parataha paraha is
the Paramatman.
23. Viseshana bhed vvapadesabhvam
ca netarau 1-2-23
Ca= and, viseshanabhedavyapa desabhyam=
because the qualities and difference have been
mentioned; Na itarau= the Jeevatman and pradhana
are not meant. The aphorism means that the one
105
mentioned of the qualities like invisibility etc., which
differ from the qualities of the Prakriti or J eevatman.
This is again referred to in Mundakopanishad.
Caturmukha taught the means of attaining supremen
Brahman, to his eldest son Adhwara. Thus in the
lineage of preceptors, the sage Angirasa taught to
Saunaka. That one knowledge from which all
knowledge is said to follow, is propounded. By
knowing the Brahma Vidya everything could be
known. Angirasa explained to Saunaka, about two
vidyas viz., paravidya and aparavidya which should
be acquired by those who seek to attain the supreme
Brahman. And that supreme Brahman is omniscient
and satyasankalpa etc., and known as the Akshara.
To difierentiate this, aksharat Parataha Paraha means
superior from the prakriti and Jeeva. He is divyo
hyamoortaha. He is avisannihitam. These qualities
different from those of Prakriti and J eeva confirm
that the one having the qualities of invisibility etc.
of the akshara Brahman is the Paramatman.
24. Roopgmnyasat ca 1-2—24
Ca= and; roopapanyasat= because of the mention
of form.
Immediately after the text aksharat parataha
paraha (superior to the superior immutable); the
creation of the entities counting from thevital force

106
to the earth is spoken of. After that we read
(A gnirmoordha...... ) the antaratma of all beings is
He of whom agni is the head, the Moon and Sun
are the two eyes, the ten directions are the ears,
vedas are the speech, air is the vital force (Prana),
the universe is the heart, the earth is the feet. He is
the source of creation. Such a presentation is
incompatible with the J eevatman, for its greatness
is limited and incompatible with Prakriti which cannot
be the antaratman of all beings. Hence it is clear
that the one spoken of the qualities like invisibility
etc., is the Paramatman, but not the pradhana and
Jeevatman.

Topic — 6: Vaisvanaradhikarana
25. Vaisvanarassadharana
sabda viseshat 1-2-25
Vaisvanara= the one termed asVaisvanara is the
supreme Brahman, Sadharana sabda viseshat=
because the term denoting many things, is used
specifically.
It is substantiated in the previous adhikarana,
the one termed as the akshara is the Paramatman.
Now the one termed as Vaisvanara, is established
as the Paramatman. In the 4m chapter of
chandogyopanishad, a discussion about Vajsvanara
107
is found in the story as follows: Praceenasala,
Satyayajna, Indradyumna,Jana, Budi la were the five
sages, discussing the problem about the form of
Vaisvanara. As they found no apt answer, they went
to uddalaka who too was not inknow of full
Vaisvanara vidya. So the six sages went to the
king Asvapati and posed their problem to him. The
king honoured them with gifts. He asked each of
them to tell him what he knew about Vaisvanara. In
answer to the king’s question, each of the six sages
related his own concept of Vaisvanara, as heaven,
sun, air, space, water, earth respectively. Asvapati
told them that the above-mentioned six are only the
limbs of vaisvanara. He further added that he who
meditates the limb of Vaisvanara, loses his own
corresponding limb. The heaven is the head, the
sun is his eyes, the air is his prana, the space is his
middle part, the water is his bladder, the earth is his
feet. The sruti text reads — He who meditates on
this Vaisvanara knowing it as Pradesamatra (spatially
limited or realized in limited places). Difierent texts
say Vaisvanara as the heat in stomach; as the element
fire, as the deity, as the Jeeva, and Paramatman.
The doubt arises which of these should be
accepted. The one mentioned as Vaisvanara is the
Paramatman. The query in the beginning is “Ko na
atma kim Brahma”. This evidently means the atman
108
of atmans and that is the Paramatman. Since the
topic here is about Vaisvanara, it amounts to saying
the Vaisvanara is the Paramatman. If one meditates
on Vaisvanaratnam, all his sins would be destroyed,
just as the fibres of iseeka reed would burn when
thrown into the fire. Since this is mentioned in the
conclusion, the Vaisvanaratman is the Paramatman.
26. Smaryamana manumanam syadite 1-2-
Zé
Smaryamanam= because that which is mentioned
in Mundakopanishad, Vishnu Purana, Bharatam etc.,
iti= is the same here, anumanam syat= the Vaisvanara
is indicated as the supreme Brahman. The same
description is found in Mundakopanishad
(agnirmoordha ..... ). Asau Vai lokognihi (this
heaven is the fire). In the Bharata also, we read “
the fire is his face, heaven is his head etc. I salute
him the Lord Krishna”- That is how Bhishma prayed.
In View of the identical indications, mentioned above,
the Vaisvanara is the Paramatman.
27. Sabdadibhyontaha pratishttanat ca neti
cenna tadha drishtvupadesa dasambhavat
Purushamapi caivamadheeyate 1-2-27
Sabdadibhyaha= because the two terms agni (fire)
and Vaisvanara mean the same, antaha Pratishttanat=
because Vaisvanara is said to be in the stomach
(digestive fire in the stomach). Neti cet= if it be
109
said the Vaisvanara is not the Paramatman, na= not
so, (because) tadha drishtyupadesat= because it is
so instructed to meditate, asambhavat= because it
is impossible to the heaven (dyuloka) to be the head
of the digestive fire in the stomach, the Vaisvanara
is not the digestive fire, evam purusham apica=
because the Vaj asanayas mention the Vaisvanara as
the purusha (person) also.
(Objection): “Agirvaisvanaro vahnihi”,
“Saeshognihi Vaisvanaraha”, these two texts show
that the Vaisvanara is the fire. It is also mentioned
in the chandogya (5-12-1,2) that the heart is the
Garhapatya fire, the mind is the Anvaharya Pacana
fire, and the mouth is the Ahavaneeya fire. It is also
said, “Now then the food that comes first is to be
offered as an oblation”. For these reasons the
Vaisvanara of the three fires should be understood
as the fire in the stomach, but not as the Paramatman.
(Begun: The scriptures enjoin us to meditate as the
Paramatman of the three lokas, in the name of
Vaisvanara. The word agni (fire) is not merely said
as the digestive fire, but mentioned as the
Paramatman with the digestive fire as his body.
It is absurd to think that the digestive fire has
the three lokas as his body. Hence the Vaisvanara
means the Paramatman. The same is said in
Bhagava‘d Geeta (ch. 15-14). “I have the digestive
110
fire as my body, and being in the bodies along with
Prana and apana, I cook food in four ways. In
Purusha sookta also the word, “Purusha” is taken
as the Paramatman; (“sahasra seersha Purushaha,
“Purusha eva idam sarvam”). Hence the word
‘Purusha’ here used is not the Jeeva but the
Paramatman.
28. Ata eva ca na devata bhootam ca 1-2-28
For the same reasons mentioned above, Vaisvanara
is not one of the deities, nor one ofthe five elements
(i.e.) agni.
29. Sakshadapyavirodham Jaiminihi 1—2-29
Sakshadapi= though the term ‘fire’ connontes
actually the Paramatman; avirodhaha= there is no
contradiction, Jaiminihi= the sage J aimini, the
disciple of Vyasa, thinks so.
“Visve ca te narasca visvanaraha, visvanaranam
neta Vaisvanara”. By this derivation — “crores of
humans in the universe are the visvanaras. The one
who rules the visvanaras is called the Vaisvanara.
Agram nayati iti agnihi, which means the one who
leads first is the fire. So by these definitions also,
there can not be any contradiction, in saying
Vaisvanara as the Paramatman. And that is the
opinion of Jaimini too.

111
30. Abhivvakteritvasmaradhyaha 1-2-30
Abhivyaktehe= the Paramatman, termed as
Vaisvanara, is connected with dyuloka etc., this
reference to the spatial limitation, is intended to
facilitate the mediation on the Pararnatman. That is
how Asmaradhya thinks.
31. Anusmriterbadarihi 1-2-31
Badari too thinks that the Vaisvanara is spoken of
as spatially limited for the sake of worshippers.
32. SamJgatteriti Jaiminstadhahi
darsa vati 1-2-32
Sampattehe= to inculcate a feeling of the existence
of fire, iti= the chest etc., are mentioned as the first-
place, Jaiminihi=jaimini thinks, tadha hi darsayati=
the same is mentioned in the sruti. The limb of
Vaisvanara vidya is the Pranahriti (offering an
oblation to Prana). To obtain the existence of fire,
for the worshippers, the sruti text explains that the
chest isthefire-place, hairs as the kusa grass, heart
as garhapatya. The meditation without as mentioned
above, is as good as doing homa in the extinguished
fire. And that is the Opinion of J aimini also.
33. Amananti caiva masmin 1-2-33
Asmin= in the body of the worshipper, caivam=
and thus amananti= the followersofchandogya think
that the Vaisvanara, is the prop of pranahritis.
112
Therefore it is proved that the Vaisvanara must be
the Paramatman.

Section - III

In the section- III, the clear and distinct indications

of the purusha (J eeva) or the Prakriti as the cause
of the universe, are discussed.

Topic — l: Dvubhvadvadhikarana

l. Dvubhvadvayatanam svasabdat 1-3-1

Dyubhvadyayatanam= heaven, earth etc., are centred
in the Paramatman; svasabdat= by the term atman
(sva).
The sruti text(Yasmin dyauhu. . . .) — “know that one
atman on which are supported the heaven, the earth,
the inter-space, the mind, and the vital airs give up
all other talks; the attainable mukti is the atman”.
§l_)oubt): Here is the supporter of the heaven etc.,
the Jeevatman or Paramatman.
Poorvapaksha: It is the Jeevatman. Like the spokes
fixed in the nave of a chariot-wheel, he is born in
many ways and moves inside, in whom the arteries
are placed. Here by the word ‘yatra’ in the locative
113
case, and by taking his birth repeatedly, and since
the five vital airs and mind are referred to, it is
understood these are the characteristics of the
Jeevatman.
('
Beply): Here the sruti texts add (“amritasyaisha
setuhu”). He is thegiver of moksha. — “He who
thus meditates on the supreme Lord, gets the release
from the bondage of births and deaths, and there is
no alternative apropos. Hence the one mentioned
in the sruti is the Paramatman. Besides, the word
‘setu’ is derived fi'orn the verb-root ‘si’ to bind
(sinoti iti setuhu). So ‘setu’ means that which binds.
Setu means the bridge. A bridge is known in
this world to be connected with two banks. To
cross over from the bank of the ocean of worldly
life to the bank of salvation or moksha, the
Paramatman is a setu or bridge. The one who is
born in different forms is the Paramatman, since he
takes his birth at his will, not ordained by karma.
Lord Krishna says, “I take my birth in every yuga”
(sambhavami yuge yuge).
2. Muktoga srupya vvagdesat ca 1-3-2
Muktaihi= by the muktas (by those who attain the
final emancipation of soul); upasrupya= the one who
is attainable, vyapadesat= because of the mention
in upanishads.

114
 Because it is mentioned in the srutis that the one
who is the receptacle of heaven etc., is attainable
by the released souls, he is the Paramatman. “The
doer ofentirety, the gold-coloured, the ruler and the
creator of entire universe, whom the upasak
meditates characterized by sakshatkara, and
getsreleased from the sins and virtues”, is the
Paramatman, but not the Jeeva. As the rivers flowing
down to thesea give up their names and forms, so
also, the upasaka forfeits his name and form and
attains the Paramatman.
3. Nanumanamatat sabdat
Pranabhrit ca 1-3-3
Atat sabdat= because we find no word in this
context, denoting either the prakriti or the Jeeva;
anumanam=Prakriti, Pranabhrit ca= Jeeva too;
na=not.
Since there are no words denoting either the
prakriti or Jeeva, the respository of heaven and earth
is the Paramatman. The word, anumanam is derived
by “anumeeyate ityanumanam”. The inferential
entity viz., Pradhana fancied in the smriti of
samkhyas.
Atat sabdat= for there is no word of that import.
According to grammar principle “ardhabhave
yadavyayam”, it is the avyayee bhava samasa.

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4. Bheda vvapadesat 1-3-4
The difference between the J eeva and Paramatman
is mentioned in the sruti. Hence the prop of all
entities is not the Jeeva. The sruti states ——the Jeeva
bound by the Prakriti, unawares grieves, but when
he realizes that the Paramatman is distinct, loving
and great and all-controlling he is relieved of
sorrows. Therefore the Jeevatman and the
Paramatman are notthe same. The one mentioned
in the context is the Paramatman.
5. Praka ranat 1-3-5
In the aphorism 1-2-22, the one mentioned with the
qualities of invisibility is proved as the Paramatman.
Here also the extraordinary characteristics are
mentioned, like, the mention of nadis, and the
support to the mind and prana. Here also we
understand the Paramatman is referred.
6. Sthityadanabhyam ca 1—3-6
By the mention of existence and eating he is the
Paramatman.
While presenting the prop of heaven and earth
etc., the fact of keeping quiet and eating are spoken
of in the upanishad text. “Two birds (Jeevatinan
and Paramatrnan) being friendly and ever-associated,
rest on a tree (body). One of the two eats the berry
fi'uit (karma phala), while the other (Paramatman)
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looks on without eating and shines all around.
Therefore, the Jeevatman, who experiences the fruits
of karma and grieves, can not be the prop of the
heaven, earth etc. he is the Paramatman who is
said independent of karma, omniscient and the
immortal, being the prop of heaven and earth etc.

Ttmic -- 2: Bhoomadhikarana
7. Bhoma samprasadat adhvupadesat 1-3-7
Samsprasadat= than the J eevatman, adhyupadesat=
mentioned as greater, Bhooma= Bhooma is the
supreme Brahman.
The reference here is alluded to 7‘h chapter of
chandogyopanishad. The sage Narada prayed
Sanatkumara, the knower of Brahman, to teach him
what the atma means. Sanat kumara explained a
number of things like name, speech, mind, will, etc.,
till Prana and advised him to meditate on each of
the above as the atman. Narada queried — “Is
there anything greater than this”. Sanat kumara
answered — “the prana only is the mother and
father”(Prano ha pita, pranoha mata). Satisfied with
the answer, Narada posed no more questions. But
Sanat kumara had his own doubt about Narada,
who may possibly have the atmajnana in the
anatman. So he added — “He who knows the satya

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as theatman and tells this exceeds most”, is the
“ativadi.” (one who tells knowing that which exceeds
everything). He further elucidated that the Bhooma
is the happiness.(Yo Vaisvanara bhoomatatsukham).
“That is the ‘bhoma’ in which one does not see
anything else, does not hear anything else, does not
know anything else. And that is tiny where one sees
something else”.
Poorva paksha: The upanishad texts— “I am below
I am above”, “I am everything”- teach us the
magnificence of the Jeeva. Hence this amounts to
saying that the term ‘bhooma’ is used for the
Jeevatman.
(Reply): The same sruti “This samprasada gets out
of the body attains the devine effillgenceand exposes
himself of his own form”. The word samprasada
is used for the Jeevatman.
Vrittilkara Bhodhyana too defines — “Bhoomatve
veti bhooma Brahma namadi paramparaya atmana
oordhvamasyo pa desat”. The word bhooma in
the sruti is used for the Paramatman, also because
the desciption runs successively from the name to
the atman and finally about ‘bhooma’. This
bhooma is known as satya whom the seeker of
moksha should meditate on. He is then called the
‘ativadi’. The word ‘bhooma’ is derived fi'om the
word ‘bahu’ (much, many) with the suffix “imanic”.
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By Paninisutra, “bahorlopo bhoo ca bahoho”,
‘bhoo’ is substitutedfor ‘bahu’, and thus bhooma
is obtained which means the plentitude here in
thesense of wideness and notfor the number. Hence
it is concluded that the bhooman is neither the Prana
nor the J eeva, but the Paramatman only.
8. Dharmopapattesca 1-3-8
Since the characteristics of Paramatman mentioned
in the sruti, are seen to the ‘bhooman’ the term
bhooma is used for the Paramatman.
Srutis are — “eta - damritam” (this
Paramatman is immortal), “sa evedam sarvam” (This
whole universe is the Paramatman), “Atmanaha
Pranaha” (Prana is born from the Paramatman),
“Ahameva adhastat” etc. since these characteristics
of the Paramatman, like the indwelling atman of all
beings and the cause of universe are mentioned,
the term ‘bhooma’ in chandogyopanishad, is used
for the Paramatrnan.

Togo - 3: Aksharadhikarana
9. Akshara mambaranta dhritehe 1-3-9
Aksharam= the one termed as the akshara is the
Paramatman, ambaranta dhritehe= because he is the
support of avyakrita akasa.
Once, J anaka, the king of videha performed the
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yajna and in this connection he gave away the costly
gifts. Among those who attended it, were the wise
men of kuru and panchala. The king J anaka wanted
to find out the wisest among them. So he kept a
thousandcows enclosed in a pen and between the
horns of every cow were fastened ten gold coins.
“Venerable Brahmins”, said the king, “let him
who is the wisest among you take away these cows”.
The brahmins dared not stir, save Yajna valkya. The
rest of the brahmins were enraged, “how dare he
call himself the wisest”. Then Asvala, the priest of
J anaka accosted Yaj na valka saying “are you quite
sure you are the wisest among us?” “I bow down”,
answered Yajnavalkya, “to the wisest, but I want
those-cows”. Then Asvala, Artabhaga, Ushasta,
Kahola, Uddalaka one by one posed the questions
and got satisfied with the answers of Yajnavalkya.
Then Gargi, the daughter of Vachaknu, put two
questions — The reference here is to the second
question — “In whom is the akasa woven warp and
woof?”, Yajanvalkya replies — “It is the akshara —
neither gross nor subtle, neither short nor long,
colourless, shadowless. In that the akasa is woven
warp and woof.” This is the passage found in the
BrihadarnayakaBrahmana.
(Qoubt): Is the akshara, the Prakriti, the Jeeva or
the Paramatman.
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(Reply): That remains woven andtransfixed in the
unmanifested space, and that all the created things
from earth which are comprised within the three
divisions of time. This supporting of everything
including the space is not possible for anything else
but the Paramatman. So the akshara is not the
Prakriti. That which is indestructable “na ksharat
iti aksharam”, is the Paramatman.
10. Sa 62: Prasasana‘t 1-3-10
Sa ca: And the act of supporting, Prasasanat=
owing to the mention of mighty rule.
We read in the text, at the command of akshara
the sun and the moon are held in their positions.
The heaven, earth, minute, moment, day, night,
fortnight, month, season and year, abide by the rule
of the akshara. Hence it is clear, that the akshara
being the mighty ruler, is not the Pradhana or Jeeva
but the Paramatman.
ll. Anvabhava vvavrittesca 1-3-11
Since the characteristics mentioned to the akshara
differ from those of Prakriti and Jeeva, the akshara
is known as the Paramatman. The text, “this akshara,
o Gargi, is not seen, but is the witness, it is not
heard, but is the hearer, it is not thought, but is the
thinker, it is not known, but is the knower”. the
Prakriti and the Jeeva do not posses these
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properties. Hence the akshara should be understood
as the Paramatman.

Topic — 4: Eekshatikarmadhikarana
12. Eekshati karma vyapadesat saha 1-3-12
Because of the mention of as an object of seeing he
is the Paramatman.
Sukesha, Satyakama, Gargya, Kousalya,
Bhargava and Kabandhi, the devotees and seekers
of the truth of the supreme Brahman, with faith and
humility approached the great sage Pippalada. The
reference here is about the query of Satya kama
about the meditation on the syllable ‘Om’ (Pranava).
Pippalada explains — “He who meditates on
thesupreme Purusha, with the three-lettered ‘om’,
attains the sun; he is freed from the sins, just as a
snake becomes freed from its slough; and he is
lifted upto the world of Brahman, by the sama
mantras. He is superior to the jeeva and sees the
supreme Purusha”. Here the object of meditation
and seeing is mentioned as the supreme purusha.
(Doubt): The supreme Purusha my be caturmukha
Brahman.
(Reply): The supreme Purusha is quiet ageless,
immortal, proclamatory of safety and is supreme.
The above mentioned qualities are mentioned as the
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object of seeing of the released soul. And (etasmat
Jeeva ghanat paratparam) it is said that the supreme
Purusha is superior to the caturmukha Brahman.
And it is said — he who meditates on with one-
lettered ‘Om’, gets the human world, with two-
lettered ‘om ’ , gets the antariksha and with the three—
lettered ‘Om’, gets the brahmaloka. This is the
one above antariksha, mahatloka etc., and is named
as the vl‘shnuloka. This is authenticated also by the
proclamation of srutis like, “yat tat kavaya
vedayantaha” (that which he eternals look at), “tad
vishnoha paramam padam sada pasyanti soorayaha”
(the eternal always look at the divine abode), “sree
"Vaikunta” of the Lord Vishnu. Hence the object of
seeing is the Paramatman.

Tonic — 5: Daharadhikarana
13. Dahara uttarebhyaha 1-3-13
Uttarebhyaha= by the reasons mentioned in the
subsquent passages, dahara= dahara is the
Paramatman.
Here the reference, goes to the explanation about
the ‘dahara vidya’ taught by the preceptor to
hisdisciple (chandogya — chapter 8). “the body is
the city of Brahman; thereliesa small space (akasa)
inside, called as the dahara akasa. Seek this and
meditate on it.” A doubt arises whetehr the
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daharakasa is the elemental space, Jeevatman or
Paramatman.
{Reply}: In the following sruti passages, the
wonderful characteristics of the Paramatman , not
possible to be possessed of by the Jeevatman, are
mentioned. “That is the atman, flee from sin, ageless,
deathless, griefless, freeefrom hunger and thirst,
whose desires are satya andwhosewill is satya”.
Besides, it is clear by some more texts, » “He who
knows the atman and leaves the body, and knows
his auspicious qualities, can move freely in all the
lokas. Since the bhootakasa cannot have such
auspicious qualities, the ‘daharakasa’ should be
known as the Paramatman.
l4. Gati sabdabhyam tatha hi drishtam linga_m
c_a.'_1_-3;IA
Gati sabdabhyam = because the jeevas daily in sleep
reach the dahara, andbecause, the term Brahmaloka
is used in the sruti; tatha hi= like wise; drishtam=
seen in the sruti; lingam ca= indicated by thus going
daily, the dahara is the Paramatman. A treasure of
gold is in-fixed somewhere in a place. Notknowing
about it, people go walking on the same place.
Similarly, though one everyday attainsthe ‘dahara’,
is not aware of it because of ignorance. Here by
the mention of “Brahmaloka”, the daharakasa is the
supreme Brahman. The sruti text also reads — “O
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somya- though peOple attain the Paramatman, do
not know about it; they do not know either their
return from the Paramatman. So the fact remains
that just as the people are griefless at the time of the
dissolution of the universe, so also the people remain
in sleep in the daharakasa. So the dahara mentioned
in sruti, should mean the Paramatman.
15. Dhritesca mahimnosyasminngialbdhaha
1-3-15 '
Asya= of the Paramatman; dhritehe= holding the
universe; mahirnnaha= the glory, asmin= to the
daharakasa (Paramatman), upalabdhes ca= as
known in the other sruti passages.
The sruti text maintains, “then again that which
is the atman is a dam, a reservoir to prevent the
world from getting mixed up (ch.8). thus it is shown
that this small space has the glory of holding the
worlds in position. And this glory is known from
another text to pertain to the supreme Lord along.
“Under the mighty rule of this ‘akshara’, O gargi,
the sun and the moon are held in their positions”.
Etc. (Br). Similarly it is mentioned in other passages,
“He is the Lord of all, he is the ruler of all beings,
he is the dam that serves as the boundary to keep
the differenct worlds apart”. Hence this small space
must be the Paramatman.

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l6. Prasiddhesca 1-3-16
Because the word space is well-known to denote
the Paramatman, the daharakasa is the Paramatman,
“without the anandamaya akasa (space) who can
live:? (Tai). “All these beings surely originate from
space” (cha). But the word space is never found in
use in the sense of the J eeva.
l7. Itara Paramarsatsa iti cet na
asambhavat 1-3-17
Itara paramarsat= because thejeeva is mentioned in
the sruti; saha= he is the jeeva mentioned in the
term dahara; iti cet= if it be said; na= no;
asambhavat= because the Jeeva can not have the
characteristics mentioned to the Paramatman used
as the word “daharakasa”.
l8. Uttarat cet avirbhoota svaropastu 1-3-18
Uttartat=by the subnsequent reference, (mentioned
by Prajapati to Devendra); cet= if it be said as the
Jeeva, avirbhoota svaroopastu= rather that is the
revealed nature of the Jeeva.
This has reference to the 8‘" chapter of
chandogya. Once, the devas and the demons
desired to attain the knowledge of atman. Indra
among the gods and virochana among the demons,
went to the Prajapati and prayed for the atmajnana.
For thirty years as celebates they lived with him
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and were told some details of the atman, which they
couldn’t make head or tail. Then Prajapati bade
them to be well-dressed and look into the water.
The one that appeared is the atman, told the
Prajapati: Both the pupils were satisfied believing
that the body is the atman, and they left. But Indra,
not satisfied, returned again and stayed away there
for thirty two years more, in celebacy: Then
Praj ap'ati taught him — “He who grasps all the beings
and the things in sky, enjoys all luxiries, in the atman”.
Indra still not satisfied with the explanation,
stayed there for five more years, and got thereafter
few more details about the released soul, and was
fully satisfied.
The Prajapati tells about the true and revealed
nature ofthe released soul, (mukta Purusha). “The
muktha or the released soul stays with the
Paramatman, moves about, plays and enjoys the
bliss”. The muktas in the Brahmaloka (Srivaikunta)
with the devine eye (i.e the mind) see the auspicious
qualities and enjoy. The wise meditate on the
supreme Purusha and attain all their desires fulfilled.
The mukta can not possess the power of the prop
of all lokas, can not be the dam, cannot have the
control of all the sentient beings and non-sentient
matter, nor can be the cause of the creation,
maintenance and destruction of the universe.
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Therefore the daharakasa is not the Jeeva, but the
Paramatman.
19. Anyardhasca Paramarsaha 1-3-19
Ca= And; Paramarsaha= the reference to Jeevatman;
anyardhasca= for adifferent purpose.
The elucidation of Prajapati about the released
soul is a must for the daharopasana. The released
soul (Muktatma) enjoys all the lokas nd the
auspicious qualities. (Sarvamsca lokan apnoti
sarvamsca kaman). In the proximity of the
Paramatman, the mukta moves about, enjoys and
plays. (sa tatra Paryeti jakshat kreedan ...... ).
20. Alpasruteriti cet taduktam 1-3-20
Alpasrutehe= due to the mention of smallness in
the upanishad, iti cet= if such is the objection, tad
uktam= that has already been answered. “The small
space that is within it” (daharosmin) befits the
J eevatman, not the Paramatman. This objection was
already disposed of in the aphorism, “nicayatva
devam vyomvat ca”.
21. Anukrutestasva ca 1-3-21
Tasya= of the dahara paramatman, anukrutesca=
because the Jeevatman has the sameness of the
characteristics. The mukta shakes off his virtues
and sins and attains the utmost equability. (tada
vidvan punya pape vidhooya niranjanam paramam
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samyam upaiti). It is the released soul that imitates
the Paramatman, but not the Paramatman. Hence
the daharakasa should mean the Paramatman, but
not the Jeevatman.
22. Ami smaryate 1—3—22
And this similarity is mentioned in the smriti. Lord
Krishna says (Geeta), O Arjuna, those released souls
(Muktas) attaining my similarity are not born at the
time of creation, nor destroyed in the dissolution
of the universe. (idam J nanam upasritya mama
sadhannya magataha/sargepi nopaj ayante pral aye na
vyadhanti ca.”

Tonic — 6: Pramitadhikarana
23. Sabda deva Pramitaha 1-3-23
Pramitaha= measures the thumb, sabdadeva=
known from the sruti only.
The purusha of the size of a thumb resides in
the heart within the body (kat). The sruti states
(“eesano bhoota bhavyasaya”)he is the ruler of the
past and the future. He can not be the Jeeva bound
by karma.
24. Hridva pelmhava tu
manushyad’hikaratvat 1-3-24
Manushyadhi karatvat=~ vedanta sastra is intended
for the humans, tu=so, hridyapelcshaya= suitably
129
within the hearts of the humans, the Paramatman
measures the thumb. The body of the human beings
measures ninety six angulas as measured by his own
angula, and his heart measures an angula, measured
with his own angula. Accordingly the scripture
being concerned with the humans, it is but logical
the supreme Brahman should have the size of a
thumb from the stand point of his residence in the
human heart. The all-pervasive Paramatman is
mentioned to have the size of a thumb, so as to
facilitate the Jeeva for the contemplation.

Topic — 7: Devatadhikarana
25. Tadupagyani
Badarayanassambhavat 1-3-25
Taduparyapi= those who are higher than the humans
also; sambhavat= have the desire for moksha;
Badarayanaha= Veda vyasa thinks.
In the previous adhikarana, it is said that the
scriptures permit the competence of the humans,
for their Brahmopasana. Here Veda Vyasa states
the super-humans also have the power of the
Brahmopasana.
In the poorvameemamsa of Jaimini, we read that
the gods do not possess the bodies. In such a
case, the gods can not claim fortheir upanayana,
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vedadhyana and Brahmopasana. There is no hard
and fast rule that the humans alone are authorised
to meditate on the supreme Brahman. Hence
Vedavyasa authenticaltes the gods also have the right
of Bralunopasana.
The sruti states, that the Paramatman enters
into the bodies of the Jeevas, and bestowes
namesand forms to them. (Anenajeevanatmananu
pravisya narnaroope vyakaravani). Besides, we read
the authentic sayingssuch as Brahma is caturmukha,
Indra handles the Vajrayudha (vajra hasto
purandaraha). Hence that the gods have the bodies
is evident. And the devas like Indra and others
approached the Brahman with darbhas in hands,
for knowing the atma Vidya. They maintained
Brahma carya (celebacy) and know about the
Brahma Vidya. This account is already described
in the daharadhikarana. Hence the gods also can
have the privilege of Brahm0pasana.
26. Virodhaha karmani iti cet na aneka
pratipatter darsanat 1-3-26
Karmani= in the matter of the rituals like yajna etc;
virodhaha= contradiction; iti cet= if such be the
doubt; na= no; ancka pratipattehe=because they have
the power of assuming several bodies, darsanat=
and that is mentioned in the upanishads.
Even accepting the gods with bodies, they can
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not be presentwith their physical bodies, at the
several sacrificial rituals in the same time. How can
Indra be present at the many sacrificesin the same
time?
This incongruity does not arise, since even a
single god has the possibility of assuming many
bodies simultaneously. It is heard of the sage
Saubhari, who had assumed fifty two bodies
simultaneously, to live with his fifty two wives.
27. Sabda iti cet na atah prabhavat
pratvakshanu manabhvam 1-3-27
Sabde= for the gods mentioned in the vedas (non-
eternity may have to be ascribed); iti cet= if such
probability is said; atah prabhavat= because Indra
and other gods are created as mentioned in the vedas;
na=such a contradiction doesn’t arise;
Pratyakshanumana bhyam= beccause it is obvious
by the srutis and smritis.
If the gods like Indra and others possess their
bodies, there lies the possibility of their birth and
death. In such a case, the terms Indra and others,
used in the vedas are meaningless, because of their
birth before, and destruction afier.
This amounts to saying they are non-eternals;
and the non-eternity should have to be ascirbed to
the vedas too.

132
 The above contention is inadmissible, because
the vedas are beginningless. The Brahman creates
the individuals keeping in mind ofthe shape, quality,
characteristic, power etc., and accordingly termed
them as Indra and others. After they perish, again
in another creation, Brahma creates the same gods
of the shape etc. After a cow peri‘shes, anothercow
is created. After a pot is destroyed, the potter
creates another pot. After an Indra perishes, another
Indra of the same shape and characteristics, is
created by the Brahman. This is done with the help
of the veda. That is how the srutis and smritis
proclaim. The sruti states- by the vedas, existed
before, the Prajapati created those who had the same
form and same characteristics before (vedena roope
vyakarot satasakee prajapatihi). All the things are
created when the Brahman pronounces the vedas
of no beginning of no end (Manu). The Brahman
produced from the vedas, the names, forms and
uses of all the beings and of the gods (Vishnu
purana). Hence the terms in thevedas are not
meaningless, nor the vedas are non-etemal, for the
reason the gods are mentioned to have the bodies.
28. Ata eva ca nitvatvam 1-3-28
Ca= and, ata eva= from this very fact; nityatvam =
eternity.
It appears that the veda mantras are formed by
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the sages, viz., Vasishtta and Visvamitra and others.
Then how can it be said that the vedas are eternal?
True, the sages like Visvamitra and others founded
the mantras. (“Nama rishibya mantra kridbhyaha”).
“I salute the sages the makers of mantras”. ‘Ayam
sognihi’ is the sookta of Visvamitra. But the power
of penance and the power of creating the mantras
is endowed by the Praj apati. So the mantras created
by Vasishta and Viswamitra are again created by
the same sages. Hence there can not be any doubt
of the eternity of the vedas, and of every Vasishtta
and others being the makers of the mantras.
29. Samana nama roopatvat ca
avrittavayavirodha darsanat smrites ca 1-3-29
Samana nama roopatvat= owing to the same names
and forms, ca=and, avrittavapi= even though the
great dissolution often occurs; darsanat=because
of the saying of srutis, smrites ca= and because the
smritis also tell the same; avirodhaha= there is no
contradiction to the eternality of the vedas since
the same names andforms arerepeated in the creation
as well after the dissolution of the universe, and
that is elucidated in the srutis and smritis. The sruti
states — the Paramatman first created the caturmukha
and handed over the vedas to him (Yo Brahmanam
vidadhati poorvam yo Vai vedamsca prahinoti
tasmai).
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 The Brahman created the same sun and the
moon and the universe, as existed in he poorva
kalpa. (Soorya candra masau dhata yadha poorva
makalpayat). Manusmriti also states the same (aseet
idam tamo bhootam etc.)
Topic -— 8: Madvadhikarana
This adhikarana comprises three aphorisms.
Primafacie, Jainini thinks that the gods are not eligible
for the Madhu vidya,‘as mentioned in the first two
aphorisms. In the third aphorism, Veda vyasa
concluded the gods have the right for the Madhu
vidya.
30. Madhvadishva sambha vadanadhikaram
Jaiminihi 1-3-30
Madhvadhishu= in the upasanas like Madhu vidya
etc.; asambhavat= due to lack of competence;
anadhikaram= the gods cannot claim for it;
Jaiminihi=Jaiminithinks.
The text of chandogya begins ,with “this sun is
madhu to the gods”, and then states that the five
kinds of gods viz., Vasus, rudras, adityas, maruts
and sadhyas, subsist on the nectars seriatim. And
then it is revealed that “he who meditates on this
nectar thus, becomes one with the vasus and gets
contented by seeing this nectar through fire”. Those
who are meditated on through madhu vidya, by the

135
gods, vasu and others, are the gods vasu and others
only. By this, they get the posts of vasu and others,
in which they already exist. It looks absurd if any
one meditates on him only. So Jaimini holds the
opinion, that the gods are not qualified for the madhu
Vidya.
31. Jyotishi bhavat ca 1—3-31
Jyotishi= in respect of the supreme Brahman; bhavat
ca= the gods have the upasanatoo. It is understood
from the srutis that the gods and the humans are
eligible for the meditation on the Paramatman.
But the gods are particularised again for the
meditatin on the parabrahman. Then this is a clear
evidence that the gods are qualified only for the
parabrahmopasana, but not for the other
devatopasanas. But this contention, is rejected by
Badarayana in the following aphorism.
32. Bhavam tu Badarvanosti hi 1-3-32
Bhavam=all the gods like vasu and others have the
right for the upasanas like madhuvidya etc.,
Badarayanaha= the sage Veda vyasa declares;
astihi=such privilege.
It is possible for the gods like the sun and
vasus etc., to obtain the same posts in the end of
the kalpa and (ya eta mevam Brahmopanishadam
veda) the entire ‘madhu vidya’ is intended for the
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Brahma Vidya also. So the vasus and other gods
meditate on the Paramatman too, as a result the
vasus get the posts of vasus in the end of the kalpa,
and at the end of their posts, they attain the supreme
Brahman. And that is the opinion of Vedavyasa.
Vrittikara stats that in all the upasanas, the one that
is meditated on is the Paramatman. Hence the
possibility is there for the gods to do the madhvadi
upasanas.

Topic -— 9: Apasoodradhikarana
33. Sggasxa ta danadara sravanat tada
dravanat soogvate va 1-3-33
Asya= sautrayana, tat= of the swans; anadara
sravanat= on hearing the disparaging comments,
sul<=was grief-striken, tada= then, adravanaF as is
obvious from his approaching the preceptor,
soocyate hi: this is hinted.
Jana sruti was grief-stricken on hearing the
disparaging comments of the swans, as is evident
by his approach to Raikva. This adhikarana has
reference to a story in the fourth adhyaya of
chandogyopanishad. Once there lived a king,
sautrayana. Being the son of Jana sruti, he was
also known as Jana sruti. He was generous and
charitable. Two wise seers wanted to inculcate a
desire in him for Brahma Jnana. So they turned
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into swans by dint of their yogic powers and while
flying over the king’s palace, they began conversing
with each, within the reach of the king’s hearing as
follows.
“0 my friend, don’t cross over the palace of
king J anasruti, his glow like the sunshine is spread
all over the palace, if you cross it, you may be
burnt”. The swan going ahead laughed and retorted,
“is this king J anasruti greater than Raikva under the
cart? All the virtues and charities in the world are
equal to those of Raik‘va and when compared to
Raikva, this king is nothing”. Having heard the
under-estimating comment, the king realized that the
swans belittled him because he lacked the
Brahmajnana. The king Sautrayana (Janasruti)
approached Raikva, and offered six hundred cows,
jewellery, and a double-horse cart of wealth. Raikva
rejected them and said, “O sudra, keep all these
things with you”. The king again offered him
thousand cows, wealth and a damsel. Raikva
accepted the offer and preached Brahma Vidya to
the king. For the second time too Raikva addressed
the king as ‘sudra’.
Here by Raikva’s vocative use of the word,
‘sudra’, a doubt arises, whether a sudra by caste,
is eligible to attain the Brahma Vldya.

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 A sudra may nothave competence to perform
the fire-rituals, but can do the Brahmopasana
because this is connected with the mind. J anasruti
was addressed by Railwa who later taught the
Brahma Vidya to him. So this shows that a sudra is
eligible for the Brahmopasana.
{Reply}: The sudra lacks the power of
Vedadhyayana and therefore he doesn’t have the
capacity of knowing Brahmopasana. He is allowed
to hear the epics and legends, in order to expiate
his sins. Vidura is an exception since he has the
remnant of Brahmajanan acquired in the previous
births. Raikva used the word ‘sudra’ to Jana sruti,
not by his caste. He used it because Jana sruti was
grief-striken for his lack of Brahmajnana, and by
the disparaging comment of the swans. One who
grieves is the sudra (so cati iti sudraha).
34. Kshatrivatvajatesca 1-3-34
Jana sruti is known as philanthropic, and charitable.
He is known as the ruler of a country. He gave
away many villages, for charity. 80 he is the
kshatriya by birth and not the sudra.
35. Uttaratra caitraradhena ligat 1-3-35
Uttartra= in the latter passages of chandogya;
caitraradhena=by the kshatriya; lingaF by his study
alongwith him.

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 Kapeya was the descendant of Saunaka
lineage. Abipratarin is the descendant of
kakshasena. When these two were being served by
the cook, a brahmacarin begged them for alms. This
is in the context of Samvarga vidya. It is obvious
that the brahmachari, and kapeyas are the brahmins,
and Abhipratarin is the kshatriya. From this very
fact we understand that kshtriyas areconnected
together, but the sudra had no place here. Since
Raikva, the Brahmin is connected with Jana sruti,
mentioned to have implored Railcva, the fact remains
that Jana sruti (Pautryana) is the kshatriya. That
Abhipratarin belonged to the line of caitraradha is
understood by his association with a descedant of
-
the line of kapi. The text says “the kapeyas made
caitraradha perform this (dviratra sacrifice)- Tandya
Brahmana. Besides it is known from the text that he
was a kshatriya — “from him issued and named
caitraradhi who was a kshatriya king”.
36. Samskara Paramarsat
tadabhavabhilzmatca 1-3-36
Samskara Paramarsat= because it is mentioned that
the upanayana (investiture with the sacred thread)
is sin quonon, being the limb of Brahma Vidya;
tadabhavabhilapatca= and that ritual is denied to
the sudra. The sudra belongs to the fourth caste
and has but a single birth (Mann). “The sudra has
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no sins nor he is fit for any purificatory rite” (like
upanayana). So the sudra is exempted from the
Brahma Vidya.
37. Tadabhava nirdharane ca
pravrittehe 1-3-37
Tadabhava nirdharane ca= it is decided that J abala
has no sudrahood; Pravrittehe= Gautama took up
him to initiatehim and teach Brahma Vidya. Here
we find an additional reason why a sudra has no
right of Brahma Vidya. The following instance is
the 4th adhyaya of chandogya.
Jabala (Satyakama) the son of a sage,
approached the sage Gautama for Vedadhyana.
When asked about his gotra, Jabala replied he was
unaware of it. Knowing that J abala spoke the truth
Gautama proceeded to initiate him with the
investiture of sacred thread, for his Vedadhyana.
“No non-brahmin can dare utter such a truth. 0,
amiable one, bring the sacrificial faggot, I shall initiate
you because you did not go out of the truth”- said
Gautama.
38. Sravanadhyayanardha
Pratishedhat 1-3-38
The sudras are prohibited from listening to the vedas
from the study of vedas and from knowing the
meaning of the vedas etc.
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39. Smritesca 1-3-39
The same is mentioned in the Gautama smriti too.

Pramitadhikarana sesha
40. Kampanat 1-3-40
Kampanat= because of vibration.
In the Pramitadhikarana, it was established that
the Purusha in the size of a thumb is the Paramatman
. the kata text continues — “all this universe that
there is, emerges and vibrates because there is Prana
that is a greater terror like an uplifted thunder, those
who know this become immortal”. And “From fear
of him, fire burns, the sun shines, Indra, vayu and
mrityu (death) do their duties. By his comand only
the sun and the moon stand in their respective
positions”. Thus in this adhikarana the thumb is the
supreme Brahman.
41. Jyotirdarsanat 1-3-41
Jyotihi= the supreme Brahman; darsanatr- because
it is mentioned in the sruti.
“In him, the sun doesn’t shine, the Moon and
stars do not shine, the lightenings do not shine, nor
the fire shines. By his effulgence only everything
shines” (tameva bhantam anubhati sarvam). The
Purusha with the size of a thumb, the transcedental
is the supreme Brahman.
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Tflyic — 10: Ardhantaratvadi
vyapadesadhikarana
42. Akasordhantara tvadi vyapadesat 1-3-42
Akasaha= the word akasa is meant for the supreme
Brahman, ardhantaratvadi vyapadesat= because it
is mentioned he is different from the pratyagatman.
In the 8th chapter of chandogya, the text reads
— “That whichris called akasa that fixes the name

and form, that is which is called akasa that fixes the

name and form, that is which they are contained as
Brahman and that is imortal and that is the atman”.
Here it is to be discussed whether the akasa denotes
the supreme Brahman or the muktatman.
The chandogya passage runs —- “Just as a horse
shakes off its hairs, he dispells all his sins and gets
outfrom the body, like the Moon coming out from
the mouth of Rahu, successfully attains the eternal
Brahma loka”. So it is mentioned about the
muktatman (the released soul). It is ascertained by
the use of “Vidhooya papam” that it is not the
supreme Brahman, but the released soul.
(Reply): “Akasa havai nama roopayoh nirvahita”.
“The Akasa is that which sustains the names and
forms of beings”. “Yadantara” means that which is
different from the names and forms. Hence the
above-mentioned texts are the proof for the ‘akasa’
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denoting the omnipresent, the omnipotent and
omniscient Paramatman.
43. Sushuptyutkrantyor bh‘edaha 1-3-43
Because the difference is mentioned in sleep and
death the Paramatman is different from the
Pratyagatman. “So this purusha being fully
embraced by the supreme Brahman, extremely
intelligent does not know anything at all either
external or internal” (BrIV). Again it is said, “being
with the Paramatman gets out from him”. Thus
two stages viz., sleep and departure are mentioned.
Hence it is the Paramatman apart from the
pratyagatman mentioned here.
44.Patvadi sabdebhyaha 1-3-44
Since the terms Pati etc., are used in the srutis, the
prakarana for sure refers to the Paramatman. “He
is the controller of all, the lord of all. The ruler of
all. (Sarvasyadhipati ssarvasya vasee,
sarvasyesanaha”-Br). “He does not become better
through good work, nor worse through bad wor ”
(na sadhuna karmana bhooyanno evasadhuna
kaneeyan”-Br). And a host of such. sruti texts too,
confirm that the one termed as ‘akasa’ is the
Paramatman but not the transmigratory soul
(muktatman).

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Section — IV

Topic - 1: Anumanikadhikarana
1. Anumanika mapye kesham iti cet na sareera
roopaka vinjasta griheeter darsavati ca 1-4-1.
Anumanikamapi= Pradhana also; iti cet= if
mentioned, na=not correct, sareera roopaka vinyasta
griheeter darsayat ica=because the word, avyakta
is a pointer to the body described as the chariot.
Here the kata sruti reads, “the sense-objects are
more important than the senses, the mind is more
important than the sense-objects; the intellect is
more important than the mind, the atman is more
important than the intellect, the avyakta is more
important than the atman, the purusha is more
important than the avyakta. ([ndri yebhyaha. . ..). the
‘avyakta’ mentioned in the sruti “mahataha
Paramavyaktamavyaktat purush aha paraha” is the
pradhana or Prakriti, and by “Purushanna param
kimcit sa kashta sa para gatihi” no more tatva
exceeds the twenty five tatvas. The avyakta which
is the prakriti mentioned in the sankhya smriti, is
the cause of the universe. The twenty five tatvas
are purusha, prakriti, mahat, ahanlcara, eleven
indriyas (5 sense organs + 5 motor organs + mind);
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five tanmatras and five gross elements.
(Reglyl: The prakriti (Pradhana) can not be the
cause of the universe. The identity of a thing can
not be established merely on the similarity of the
order of treatment unless the nature of the thing is
cognized as identical. Does any one conclude by
seeing a cow in a stabel, it must be a horse? The
anterior sruti text to the above-mentioned reads,
“atmanam radhinam viddhi sareeram radhamevaca
buddhistu sardhim viddhi manah pragrahameva ca,
indriyani hayanya huhu vishayateshu gocaran”- It
means — “know the atman as the owner of the
chariot, know the body as the chariot, know the
intellect as the charioteer, and the mind as verily the
bridle; they call the senses as the horses; know the
sense as the horses and know the sense objects as
the ways. And then it is shown that one attains the
worldly state through these organs etc., but when
they are under control one reaches the end of he
road that is, the highest place of Vishnu.
(sodhvanaha paramapnoti tadvishnoh Paramam
padam). Here the body mentioned as the chariot is
understood by the avyakta. The ‘avyakta’ is not
the avyakta or Prakriti mentioned in the Sankhya
smriti.
In the kata texts “IndriyebhyahaParahyardha
ha”.... And “atmanam radhinam viddhi”. After
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Indriya (senses), mano (mind), buddhi (intellect) and
atman, and the remaining are the avyakta and sareera.
Hence the avyakta is meant as the body. So to the
atman the master of the body, the Paramatman is
the in-dweller. So the Paramatman, the in-dweller
the atman, the master of the body, lets the upasaka
attain the Vishnuloka.
In the aphorism, “Parat tu tat srutehe” (B.S.2-3-
4) it is established that the activity of the atman is
subservient to the Paramatman. Besides the kata
text states that there is nothing above the
Paramatman, the last limit and the highest access.
2. Sookshmam tu tadarhatvat 1-4-2
Tu= rather; sookshmam= subtle; tadarhatvat= for
it deserves that.
The term “avyaktam” is derived from
na+vyaktam which means that which is not seen.
So the Sankhyas raise a doubt, “how can a thing
not seen (avyaktam) be the visible body?” So the
aphorisrn dispels the doubt. The subtle element
ayakta attains another state and forms as the body,
and the body like the chariot, becomes the means
of the human objective. Hence there is nothing
strange about it.
3. Tadadheenatvat ardhavat 1-4-3
Tat adheenatvat= because it is dependent on the

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Paramatman; ardhavat= the subtle element,
‘avyaktam‘ is of some purpose.
The subtle-element, avyakta (Prakriti or
Pradhana) is not independent of the atman and
Paramatman and is not the cause of the universe. It
becomes the body to the Paramatman and is under
his control and is used for specific purpose. In the
context of the creation, and dissolution of the
universe, the paramatman is mentioned as atman of
the prakriti and purusha. The subalopanishad text
states, “the earth merges in water. . .. The five
tanmatras merge in the ahankara, the cause of the
five elements etc., and these again merge in the
mahat, the mahat in the avykta, the avyakta in the.
akshara, the akshara in the tainas and the tamas in
the paramatamn”. Else where it is stated, “He who
has the earth, water, air, fire, space, ahankar, death,
as his body is the one atman of all entities, the divine
all-splendoured Paramatman, Sriman Narayana.
He is mentioned as Vishnu, the cause of
creation, sustentation and dissolution, in the vedas,
upanishads, Geeta and Vishnupurana.
4. Jneyatva vacanat ca 1-4-4
Ca= And, J neyatva avacanat= it is not mentioned
that the avyakta is to be known. According to the
sankhya school of thought, one should know the
vyakta and avyakta (Vyaktavyaktavijnanat) for the
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knowledge of actual tatva of purusha, and by
knowing the form of the pradhana, one cannot
achieve the eight super human faculties (Anima,
Laghima, Prapti, Prakamya, Mahima, Eesatva,
Vasitva and Kamavasayita). But here in the
upanishad, this avyakta is not mentioned as a thing
to be known. We find no other text that the avyakta
is either to be known or to be meditated upon.
Therefore the Pradhana of Sankhyas is not referred
to by the word ‘avyakta’.
5.Vadati iti cet na Prainohi tatha prakaranat
Mi
Vadati iti cet= if it is said that the sruti speaks of it,
na= not so, prajnohi= the prajna Paramatman is
mentioned as the knowable, prakaranat= the same
is obvious by the context.
The Kata sruti states, “One becomes freed from
the jaws of death by knowing that which is
soundless, colourless, beginningless, endless, higher
than mahat and ever constant”. If we read the prior
text to the aforesaid passage, we understand that
the pradhana is not presented here as a thing to be
known and on the contrary the Paramatman is
presented for realization. And fiom thecontext, it is
the topic of the Paramatman, since it is declared,
“there is nothing higher than purusha” (Purushanna
param kin cit). So it is not the avyakta mentioned
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by the sankhyas that is the thing to be known here
He who has the meditation as the charioteer, and
the mind as the bridle, attains the highest abode of
Vishnu, the end of the path of mukti. So it remains
proved contextually that the Paramatman and not
the pradhana pointed out as the avyakta that is to
be realized.
6.Tra1anameva caiva
mupanvasaha prasnasca 1-4-6
Trayanameva= about the three viz., upaya, upeya,
upeta; evam=thus; upanyasaha= lecture; prasnasca=
query.
The upaya, upeya and upeta are the three matters
about that are presented and the query also is
concerned to the three. The upaya is the means of
attaining the moksha; the upeya is the nature of
Agnividya for the moksha; and the upeta is the
rightful claimant of moksha.
This alludes to Naciketa upakhyana in the
Katavalli. Naciketa desirous of moksha asks Yama,
the Lord of death, for three boons. 1. He desires
the favour and affection of his father to him. 2. He
desires to know about the agni-vidya. 3. He wants
to know who the rightful claimant for the eternal
moksha could be. Yama granted all the three boons
to him. Yama began explaining that the
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accomplishment of Yajna, study of vedas and
charity to the deserved, are the three meansfor
meditating on the Paramatman and for the attainment
of eternity devoid of birth and death. Thus after
having taught the means of attaining mulcti, the upeya
and upeta are spoken of. “The wise man forsakes
happiness and unhappiness, by developing
concentration of mind and meditating upon' the
Paramatman, who is dazzling, hidden, indwelling in
the body, and who is located in the cavity of heart,
inaccessibly and who dwells in the Jeevatman.”
Then his lecture proceeds from the ‘om’ about
which the scriptures and the seers explain, and then
about the pratyagatman, who has neither birth nor
destruction (Na Jayate mriyate va vipascit), and
about the Paramatman (Anoraneeyam ..... ). The
Paramatman is attainable by nothing else except by
deep meditation (nayamatama pravacanena
labhyo..). And the mutual relationship of the
Paramatman and pratyagatman (ritam pibantan) is
also spoken of. Thus we find in the texts, that the
upaya, upeya and upeta are dwelt upon, but not the
avyakta anywhere.
7.Mahadvat ca 1-4-7
Just as the word, ‘mahat’ doesn’t denote the mahat
tatva so also the word ‘avyakta’ here does not
denote the prakriti of pradhana. In the text,
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“buddheratma mahan paraha”, the atman is referred
to. Hence the inferred pradhana has no vedic
authority.

Topic -2: Camasadhikarana

8.Camasavadaviseshat 1-4-8
Camasavat=as in the case of bowl; aviseshat=no
special characteristics are cited.
The text (sv. IV-S) reads -— “One aja” while
enjoying the aja, lies by theside of that aja of the
gunas of satva, rajas and tamas, gives birth to many
creatures akin to itself. But another aja discards
without enjoying. One with no birth enjoys (Jeeva)
while the other of no birth (Paramatman) discards it
without enjoying. It means the jeeva fettered by
the prakriti enjoys the fruit of karma, while the
Paramatman is independent of prakriti. Here comes
the rejoinder from the sankhyas — Aja means the
birthless (najayate ityaja), and unconcerned of the
Paramatman, it independently gives birth to several
creatures. Hence it should mean only the prakriti.
(Reply 1: In the sruti text, the word ‘aja’ does not
mean the prakriti devoid of Paramatman as its atman.
We find no Special reason for emphasizing the fact
that the theory of sankhyas alone is presented here.
This is just as in the case of the bowl. As in the text
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(BrII —2-3), “there is a bowl that opens out at the
bottom and bulges at the top”, so it cannot be
definitely identified with any kind of bowl by name.
Similarly here also this mantra “one aja” etc.,
mentions no specific characteristics denoting the
prakriti devoid of the brahman as its atman. Hence
it cannot be categorically asserted that the pradhana
alone is meant by the word aja, either by meaning
or by context.
9.Jyotirupa kramat tadha
hyadheeyate eke 1-4-9
(Aj a)= Prakriti, Jyotirupa lcramat= has Brahman as
its cause, tadhahi= that way only, eke=some,
ad heeyate= read.
The aja is that which has the jyotis as its cause.
Jyotis means the Brahman (tam deva Jyotisham
Jyotihi). And this is mentioned by the Taitterias
too to facilitate the meditation (anoraneeyam mahato
maheeyan. . ...). The query in the sruti is about the
Brahman, the cause of universe, and this is clarified
that who is seen by the devas by the yoga, is the
atma sakti resplendent with auspicious qualites.
Here the word ‘aja’ is meant as the supreme power
of Paramatman, because in the srutis. “mayam tu
prakritimviddhi....” Etc., the term ‘maya’ also
means the supreme power of Paramatman. So the

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word ‘aja’ denotes the power of Paramatman, but
not the sankhya prakriti.
10.Kalpanopadesat ca
madhvadivadavirodhaha 1-4—10

Kalpana=creation; upadesat= because of instruction,

ca=and; madhvadivat= like in madhu vidya;
avirodhaha= no contradiction.
The word, Kalpana means creation. “Surya
candram sau dhata yatha poorvamakalpayat”. This
means the Brahman created the Sun and the Moon
as before. The sruti, “asman mayee srij ate
visvametat” means that the paramatman created the
universe from the source of prakriti. Therefore it
comes to saying that the Paramatman during creation
has the prakriti in the gross state as his mode, and
during dissolution, he has the prakriti in a subtle
state as his mode. So it is not incongruous to say
that it is ‘aja’ (birthless) in the causal state and is
used for creation to the Paramatman. Thisis
analogous to saying that the sun is the one in causal
state and the honey to the deities like vasus etc., in
the effectual state. The sruti says, “asau va adityo
devamadhu” which means this Sun is the honey to
the deities. So the prakriti mentioned here is the
one with the Paramatman as its atman, but not the
one as mentioned by the sankhyas.

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Tune-3 Sankhyo pasamgrahadhikarana
ll.Na sankhyopa samgrahadapi
nanabhavat atirekat ca 1-4-11
Sankhyopa samgrahadapi= though the number
seems to be twenty five in the sruti, na=it is not the
twenty five tatvas mentioned by the sankhyas;
Nanabhavat= because of disparities; atirekat ca=
and because of more number of entities. Even
though the number is known as 25, the tatvas are
not having Brahman as their atrnan. “Yasmin Panca
Panca J anaha” connotes the meaning of those who
have the Brahman as the atman.
“Tamevam manya atmanam vidvan Brahmamrito
smritam shows the Brahman as supporter of the 25
tatvas. This comes to 27, the total of Brahman, 25
tatvas and space [l+25+1]. Evidently these can not
be the 25 sankhya tatvas. Some say 26“ is
paramatman while others say the 27th is the
Paramatman. (tam shadvimsak mityahuhu sapta
vimsa mathapare). Thus it is clear the prop of all
the tatvas is the Paramatman. The ‘api’ in the sutra
also indicates their impropriety of saying 25 tatvas,
in the relevant sruti. The interpretation of sankhyas
to panca panca ‘janaha is similar to saying sapta
saptarishayaha.

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12. Pranadavo vakya viseshat 1-4-12
By the complementary passage “Panca janaha” mean
the five pranas. They are the Prana to Prana, Prana
to the eye, Prana to the ear, Prana to the food and
prana to the mind.
13. Jvotishaikesham asatyanne 1-4-13
J yotisha= by light, ekesham=for some; anne = food,
asati= is not present.
The sruti of kanva recension does not read
‘food’ but however the quintuplet is made up of
Jyotis (light). The sruti reads “tam deva Jyotisham
Jyotirayurhopa sate "That upon that immortal light
of all lights the gods meditate as longevity. That in
which the five panca janaha” etc. they read of light
for the very purpose of determining the Brahman.
Besides since it is said, “Yasmin panca pancajanah
akasas praishttitaha”. The organs indicated by the
term pancajana and the five gross elements indicated
by the term ‘akasa’ cling on the Brahman. Therefore
here the 25 tatvas of sankhyas are not referred to.

Topic — 4: Karanatvadhikarana
l4. Karanatvena cakasadishu yatha
vyapdishtokteh 1-4-14
Ca= and, akasadishu= in respect of space etc.,
karanatvena= as the cause; yatha= what
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characteristics are spoken of; tatha= the Brahma of
those characteristics; vyapadishtoktehe= is
mentioned.
in this adhikarana, the sankhyas argue that the
pradhana (ayakrita or avyakta) is the cause of the
cosmic evolution and this is refuted. They show
two sruti texts. “sadeva somyedamagra aseet”,
“asadeva damagra aseet, tat sat aseet tat
sambhavat”. These texts mean “in the beginning it
was the existence from which the creation emerged.
In the beginning it is asat (non-existence) and
becomes sat and causes creation. Therefore it is
difficult to say that the Brahman is the cause of the
creation. To prove this point, we have another
saying, “tat-dhedam tarhi avyakrita maseet”.
But the arguments mentioned above by the
sankhyas are ill-founded. It is said, “the akasa is
born from this atman” (tai), “Tat tej ao srij ata” (Bri).
That Brahman created the tejas. These
characteristics of omniscience and omnipotence
belong to the Brahman alone, and many other texts
speak the same too. “satyam jnanam anantam
Brahma sosnute sarvan kaman saha Brahmana
vipascita. . . .. So it is only the supreme Brahman of
unique unsurpassable qualities, is the cause of the
creation, sustentation, dissolution of the universe,
but not the prakriti as opined by the sankhyas.
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15.Samakarshat 1-4-15
After a thorough examination of the srutis only it
remains proved that the prakriti or pradhana is not
the cause of the creation of universe.

-
Topic 5: Jagadvacitvadhikarana
This adhikarana alludes to a story in the 4m chapter
of Kausheetaki upanishad. Balaki was the
descendent of Gargalineage. Ajatasatru ofKasyapa
lineage, was the king of kasi. Balaki volunteered to
preach Brahmopadesam to the king Aj atasatru
(Brahmate Brivani). He began telling him that the
soul in the Sun, Moon, lightning one by one as the
Brahman. But the king disagreed with that concept.
So Balaki said that the Brahman is the atman in the
eye, and kept mum, unable to elaborate it further.
The king thought that Balaki does not know what
Brahman is, and preached that he who is the subject
of all mentioned above and to whom this everything
is his object is the Brahman. The next day Balaki
requested the king to teach him about Brahman.
The king advised Balaki himself to know the
Brahman, since a kshatriya is forbidden to teach a
brahmin and hence he showed a sleeping man
nearby. He shouted but found no answer from the
sleeping man. But when he hit him with a stick, he
rose up. The king asked Balaki, where the sleeping
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man was and where from he came. Balaki found
no answer.
So the king began expalining then, “while in
sleep he lies in the Hita nadis; associated with the
pranas. The motor organs (karmendriyas) like 'vak"
etc merge with their respective objects. No sooner
they attain the wakefiil state than all the organs begin
working their respective activities, just as the sparks
of fire spread in all directions. “Athasmin Prana,
evaikadha bhavati. So the Jeevatman consists of
prana which is an expedient or a means of
accomplishing the works, and which enjoys the
fruits of karma. So the sankhyas argue that the
J eeva is the presiding one of the prakriti.
l6. Jagadvacitvat 1—4-16
The word, karma here is the work of creation of
universe, the one knowable mentioned here is the
Paramatman. The one subservient to the work of
virtueand sin; the one having the body, the one who
is subject to the changes of prakriti is the Jeevatman,
who is here not mentioned. The one who is devoid
of avidya blemishes, the onewho has infinite number
of auspicious qualities, is the supreme Brahman
mentioned here as the cause of universe. The
words, ‘etat and karman connote the work of
creation of universe; therefore in the beginning,
“Brahma te Bruvani” is meant to speak of the
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Brahman. And “Ya etesham karta ya caitat karma”
mentioned by Balaki means the one who is the
creator of the sun and the moon etc., is the supreme
Brahman the cause of the entire universe, but not
theJeevatman.
17. Jeeva mukhya prana lingat na iti cet
tadvyakhva tam 1-4-17
Jeeva mukhya prana lingat= because of the
indications ofj eevatrnan and the chief Prana, na=not
so; iti cet= if this be the objection; tatvyakhyatam=
that has been already explained. If it be contended
that the supreme Brahman is not meant owing to
the presence of indicatory marks of the J eevatman
and the mukhyaprana, then that has already been
explained. And in View of the context in the
beginning (Upakrama) and conclusion
(upasamhara), one need not entertain the doubt on
the mention of the supreme Brahman. Besides,
because of the three-fold Brahmopasana mentioned
in the Pratardana vidya thecharacteristics of J eeva
and Prana should be associated with the Brahman.
Here one could understand the term “prana” as the
body to the Brahman.
l8. Anyardham tu Jaininihi Prasna vyakhya
nabliyamapi caivameke 1-4-18
Tu= but, the poorvapaksha is not cogent,
Prasnavyakhyanabhyam=by the query and answer;
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anyardham = for a different purpose; Jaiminihi=
Jaimini holds; api ca = moreover; evarn= thus; eke=
some (vajasaneyas) say.
Tu in the sutra. indicates that the Jeevatman is
not here referred. By the query and answer, the
purpose of Jeevatman mentioned here isdifferent.
Jaimini thinks that the purpose here is to show the
form of Paramatman, different from the jeeva.
Vajasane-yas also query — where does the
Vijnanamaya J eeva stay in the sleep? Again where
does he come from? The answer is —“this Jeeva
keeps the power of vijnana of the organs in himself
and sleeps in the space of the heart. By the mention
of “daharesmin antarakasaha”, the term space
(akasa) is clarified as the Paramatman, mentioned
as the cause of the entire universe, but not the
purusha nor the prakriti mentioned by the sankhyas.

Topic — 6: Vakvanvavadhikarana
This adhikarana alludes to the reference in
Maitreyee Brahmana of Brihadarayakopanishad.
The sage Yaj navaikya had two wives, viz., Katyayani
and Maitreyi. He gave all his wealth to Katyayani.
But Maitreyi longed not for wealth but for the Jnana
the means of Mukti. Then he explained it to her
and asked her to meditate on what he said- “it is
not for the sake of the wife, my beloved that the
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wife is dear, but for the sake of the self....”. The
self is to be known. Hear about it, reflect upon it,
meditate upon it”. By knowing the self, one comes
to know all the things; In these sruti passages, the
self or the atman is not the J eeva as opined by the
sankhyas, but the satya sankalp Paramatman.
Poorvapaksha: In the beginning of the sruti, it
ismentioned about the love and affection concerning
husband and wife, children, cattle and wealth etc.,
the one referred here is the Jeevatman. And the
passage that reads about the destruction of the
Vijnanamaya alongwith the elements coming out.
So this indicates Jeeva because of his
connection with the birth and death. The Jeeva is
here mentioned because it is questioned, how to
know the vijnata (Jeevatman), “Vij nataramarekena
vijaneeyat”. Therefore the sruti passages make
mention of the purusha Opined by the sankhyas,
but not the Paramatman.
19. Vakyanvavat 1-4-19
Vakyanvayat= the atman to be realized, heard of,
reflected on and profoundly meditated upon is the
Paramatman, because this is the meaning got at by
the correlation of the sruti passages. Yajnavalkya
tells that the mukti is unconcerned ofmoney. Then
Maitreyi, replies that she doesn’t long for anything
that would not give the mukti. That the
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Brahmopasana is the means for the attainment of
mukti is quite clear from the sruti texts “Tameva
viditva ati mrutyumete”, “tamevam vidvanamrita iha
bhavati”, “nanyah panthah”etc. knowing the one,
one can know everything. This doesn’t relate to
the atman but the Paramatman. The ‘atman’ in
“atamanastu kamaya” is not referred to the J eeva.
If referred to the J eeva, the above passages do not
have any logical connection with the texts, “
atmavare drashtavyaha”. The atman in “atmanastu
kamaya” and “almava re drashtavyaha” should mean
the Paramatman.
20.Pratijna siddherlingamasmarathyaha 1-4-20
Pratijna siddhe= fulfilment of the solemn declaration;
lingam= this is an indication, Asmarathya=
Asmarathya thinks.
By the solemn declaration that all this becomes
known when the self is known, it becomes clear
that the Jeeva is not different from the Paramatman,
who becomes known by the terms denoting the
Jeevatman, since the Jeeva is born of the
Paramatman. The Jeevas are born from the
Paramatman and merge in him. So Asmarathya
thinks that the Paramatman is referred to by the
term, Jeevatman.

163
21. Utkramishyata evam bhavat iti
Audulomihi 1-4-21
Utkramishyata= to the Jeeva that departs from the
body; evambhavat= having the form identical to the
form of the Brahman; Audulomi= what Audulomi
says.
Audulomi says that the state of identity comes
to the Jeevatman with Paramatman when it departs
from the body. “Esha samprasadosmat sareerat
samutthaya param Jyotirupasampadya svena
roopenabhinishpadyate”. This means, “this serene
one (jeeva) rises up from this body and relizing this
supreme light becomes established in its true
nature”. And “Yatha nadya .. ...mupaiti divyam”.
This passage means — “as rivers flowing down
become indistinguishable on reaching the sea, by
giving up their names and forms, so also the
illuminated soul having become freed from name
and form reaches the self effulgent purusha that is
higher than the higher”. So the term ‘Jeevatman’ is
the term of Paramatman. This is the opinion of
Audulomi.
22.Avasthiteriti kasakritsnaha 1-4-22
Avasthiteh= since the supreme Brahman is the
antaratman (indwelling soul) of the J eevatman, the
term J eeva is used to connote the supreme Brahman;
iti= thus kasa Kritsna holds the opinion. The view
164
 of kasa Kritsna is that the supreme Brahman himself
appears as the individual soul (Jeevatman) without
undergoing any change.
According to Asmarathya though the non-
»difference of the Jeevatman and Paramatman is
admitted by him, still from his conditional statement,
(for the fulfilment of the solemn declaration), it
becomes clear that his intention is to posit some
sort of relationship as found between a cause and
its effect.
'According to Audulomi, both difference and non-
difference become clearly discernible as bound up
with the different states of the soul under bondage
and freedom. Of these the View of Kasa Kritsna is
understood to be in accord with the upanishads.

Topic — 7: Prakritvadhikarana
The contention of the nireesvar sankhyas that the
prakriti is the cause of the universe, is refuted in the
previous adhikarana. Now the contention of the
sesvara sankhyas is discussed and rejected. The
sesvara sankhyas accept the existence of the
supreme Brahman.
They hold that the supreme Brahman is the
efficient cause of the universe,just as a potter is to
the pot. The clay is the material cause of the pot,
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but the supreme Brahman cannot be the material
cause of he universe.
[youbtp Is the supreme Brahman, the material cause
or the efficient cause of the universe.
Poorvapaksha: A king can not be the material
cause of his kingdom. The supreme Brahman
created the universe from the prakriti. (Asman
Mayee srijate visvametat); Maya means prakriti,
Mayee means, the Paramatman; (Mayam tu Prakritim
vindyat Mayenam tu maheswaram). The prakriti
presided over by me creates this entire universe of
sentient and non-sentient beings (Maya adhyakshena
prakritissooyate sa caracararn). 80 only the prakrit
is the material cause ofthe universe, and the supreme
Being is the efficient cause. In principle, the mat rial
and the efficient causes should be different. S the
supreme Brahman can not be both the efficient'and
material cause of the universe.
23. Prakritisca Pratiina
drishtantanu manabhyam 1-4-23
Prakritisca= the Brahman is the material cause as
well. Pratijna-drishtanta anumanabhyam= so as not
to contradict the declaration and the illustration.
“All this becomes known by knowing one’, is the
solemn declaration. The illustrations are- by knowing
a lump of clay, every thing made of clay could be
166
known. It means that a causal object, that attains a
different state, becomes the effectual object.
Similarly, by knowing the supreme Brahman as the
material cause of the universe, the effectual universe
could be known. Besides in the sruti text, “Sadeva
sanye idamagra aseet eka meva”, by the word
‘ekameva’, it is clarified that Brahman alone exists
before the creation of universe. The word
‘adviteeyam ’ also means that there exist none other
than the supreme Brahman who is the creator and
controller.
The sruti texts “sarvam kalvidam Brahma”
(everything is the supreme Brahman), “Iaitadatmya
midam sarvam” (this entirety has the supreme
Brahman as its atman)are the clear pointers that the
entire universe both in the causal and the effectual
state has the supreme Brahman as its atman. And
several sruti texts point to the fact that the Brahman
has the sentient and non sentient beings, as his body.
So, the supreme Brahman is both the material and
efficient cause of the universe.
It is not correct to say that it is impossible for a
thing to be both the material and efficient cause. A
potter, can not be both the material and efficient
cause in making the pots, because he has the limited
prowess. But the supreme Brahman is omnipotent,
omniscient and has infinite number of auscipicious
167
qualities. So he can be both the material and efficient
cause of creation etc.
24. Abhidhvopadesat ca 1-4-24
Ca=and, abhidhyopadesat= because of the
teachings in the sruti about the will to create.
This is also understood how the sruti texts read
about the will to create. “Sokamayata bahusyam
praj ayeya”etc., makesus understandthat the supreme
Brahman is both the material and efficient cause of
the universe.
25. Sakshat ca ubhavamnanat 1-4-25
Ca= and; sakshat=directly; ubhayamnanat= taught
as both the material and efficient cause of creation.
It is not merely by the solemn declaration,
example and will, but by the direct mention of the
srutis, that the Paramatman is known as the material
and efficient cause of the universe
(Brahmavanam. . ...bhuvanani dharayan”).
26. Atmakriteh 1-4-26
The Brahman himself declared that he would
become the universe. (Sokamayata bahusyam),
tadatmanam svayamakuruta). Here by the use of
“atmanam”, he is known as the object, and by
“Svayamakuruta”, he is the subject. Therefore he
is both the material and efficient cause of the
creation.
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27. Parinamat 1-4—27
The supreme Brahman has the tendency of changing
into the universe, but hasn’t any illusion bny
ignorance.
28. Yonisca hi geeyate 1-4-28
Ca= and, yoni=that it is the material cause;
hi=because, Geeyate= is declared in the srutis. In
the srutis like Kartarameesam Purusham Brahma
yonim”; “Yadbhoota yonim paripasyanti dheeraha”,
Brahman is known as the material cause, in the text,
“Yathorna nabhihi”, “srijate grihnate ca”, the
Brahman is known as the efficient cause too.

Topic — 8: Sarva vyakhvanadhikarana

29. Etena sarve vvkhyataha
vyakhvataha 1-4-29
Etena=hereby; sarve= all; vyakhyataha= are
explained, vyakhyataha=are explained. The
repetetion of ‘explained’ is by way of showing the
end of this part.
Chapter-II (Avirodha— Adhlaya)

WWW
Topic — l: Smrityadhikarana
l.Smritvanavakasa doshagrasanga iti cet, na,

Smrityanavakasa dosha Prasangah= the blemishthat

the (sankhy) smritis would be of no avail, may arise;
iti cet= if such be the objection; na= not so; anya
smrityanavakasa dosha prasangat= because the
smritis like Manu smriti etc., should have to be
deemed purposeless.
(Poorva Paksha): The sage Kapila is well-versed
in the rituals like Agnihotra, Darsapoorna masya,
Jyotishtoma etc. mentioned in the former part of
the upanishads. He is praised as most credible in
the sruti itihasa puranas (Rishim Prasootam
Kapilam). If the interpretation of the upanishads
runs against the Kapila smriti, this is tantamount to
leaving no scope to the smritis of Kapila. Therefore
whatever is proved in the smritis (Kapila) should be
interpreted from the srutis, in which case, the
Brahman is not the cause of the universe.
(Beplx Q: The smritis of Manu and others tell us that
the Brahman is the cause of the universe. Manu
says that this visible universe is the total darkness
before its creation (aseedidam tamobhootam), and
the Brahman illumines it creating the gross elements

170
etc. Lord Krishna declares he is the cause of
creation and dissolution ofthe universe etc., (Geeta-
“aham KrisnaSya Jagataha Prabhavah
Pralayastatha”). Vishnu purana, Maha Bharata and
may others too are all unanimous of the Brahman
as the cause of the creation, sustentation and
dissolution of the universe. True, Kapila is eulogised
as more credible. But Brihaspati too is praised for
the consummate knowledge of srutis and smritis in
which case the upanishads should have to be
interpreted in accordance with the lokayatika sutras
written by him.
Lokayatikas accept only perception (Pratyaksha)
as the valid means of knowledge. To them only the
four gross elements (earth, water, light and air) are
the tatvas. They are the atheists and materialists.
To them the happiness while alive is the heaven,
grief while alive is the hell. To them death only is
the moksha.
2. Itaresham ca anupalabdheh 2-1-2
Itaresham= The sages like Manu and others;
anupalabdheh= have not possessed Kapila’s
knowledge which is tainted by illusion; ca= this is
used to remove the doubt.
The smritis of Manu and others are even more
authoritative, and whatever has been spoken of by
Manu is a curative medicine. (Yadvai Manuravadat
171
tat bheshajam). And the knowledge of Kapila which
is contrary to srutis is tainted by illusion. So the
vedic texts appearing to support them must be
interpreted otherwise.

Topic — 2: Yogapratyuktadhikarana
3. Etena Yogaha Pratyuktaha 2-1-3
Etena= By rejecting the sankhya smriti; yogaha=
yoga; Pratyuktaha= refuted.
The sankhya smriti is rejected already and this
amounts to rejecting yoga smriti too, by the reasons
mentioned above. What need is thereagain to reject
it? The author of yoga smriti is Hiranyagarbha. The
yoga View holds that the Brahman is only the efficient
cause and not the material cause. I-{iranyagarbha
also was a Jeeva and it is probable he too may be
controlled by rajas and tamas, in writing the puranas
in which case his yoga smriti too is illusory.
'

Therefore the upanishadsshould not be interpreted

following the yoga smriti.

Topic — 3: Vilakshanatvadhikarana
4. Na vilakshanatvat asva
tathatvam ca sabdat 2-1-4
Vilakshanavat= because of dissimilarity between the

172
cause and the effect; asya= for this universe; na=
the Brahman is not the cause; tathatvamaca= such
distinction; sabdat= is known from the vedas.
By perception and other valid means of
knowledge, we know that the universe is inert,
Impure, grief stricken. This is different from the
Brahman, accepted by you, as omniscient
auspicious devoid of all imperfections. Even the
srutis echo the same (Samane vrikshe ...... ).
Therefore it is improper and impossible to attribute
Karya Karana Bhava between two dissimilar things.
For sure we find the examples- Inert nail, tooth,
hair etc., from the sentient person, and from the
sentient spider, inert threads. But even here, by the
non-sentient matter lie the cause and effect.
5. Abhimani Vyapadesastu
Viseshanugatibhvam 2-1-5
Viseshanugatibhyam= owing to the adjective;
‘devata’ and entrance into; abhimanivyapadesastu=
the reference is to the presiding deities of Pridhvi
etc. The word tu discards the objection. But this
is only a reference to the presiding deities because
of the mention of distinction (between the sentient
deities and the non-sentient organs and elements
and the entrance of these deities in them. In the
sruti passage “tam pridhivyabraveet” (Earth said),

173
it is only a reference to only the presiding deities.
And such texts as “Fire entered into the mouth by
becoming the organ of speech” etc., reveal the
benevolent presiding deities entering into the organs.
So the universe is not born from the Brahman,
because the universe is non—sentient.
’

6. Drisvate tu 2-1-6
Tu: but the poorvapaksha is not correct; Drisyate=
it is seen.
It is a matter of comon experience that the
dissimilar things have the cause and effect
relationship. For example, from a man originate
hair, nail etc., and scorpion etc., grow in cow dung
etc., known to be insentient. From the honey worms
are seen born. If it is said, that similarity is found
in those things of cause and effect, every thing is
similar in some respect with every other thing.
However we do not find any such extra ordinary
shape or form in the honey, cow dung etc.,
continuing in the effectual worm, scorpion etc.
7. Asaditi cet na Pratishedha matratvat 2-1-7
AsaF non-existent; iti cet= if this be the contention;
na= not so; Pratishedha matratvat= because it is
aimed at the negation of the rule of similarity. It is
only said the rule of similarity is not a must between
the cause and effect and that doesn’t mean the
174
contention of non-existence.
{Objection}: If the effectual universe is different
from the causal Brahman, the two are the different
things. If such is the case, it means the effectual
universe is non-existent in the Brahman (sankhya).
[Beplflz We insist that the similarity of cause and
effect shouldn’t be a condition, and we haven’t
abandoned that part that the causal Brahman
transforms into the universe different from the
Brahman.
8.Ametau tadvat Prasangat
asamanfirsam 2-1-8
Apeetau= in dissolution; tadvat Prasangat= because
the blemish of modifications has to be attached to
the Brahman; asamanj asam= the Upanishad
passages could be inconsistent.
Again comes the rejoinder from the sankhyas.
If the matter is the same for both cause and effect
the evils and blemishes in the universe should be in
the Brahman in the dissolution ofthe universe. Since
the stages of creation, dissolution etc., of the
universe are connected with the Brahman, the evils
in the effectual universe continue in the Brahman.
So the attributes like omniscience, omnipotence and
the several qualities of the Brahman and the grief,
enjoyment of Karma phala, ignorance etc., of the
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J eeva, are the mutually opposite properties lying in
the same thing. Then the entire Upanishad passages
should be deemed as inconsistent. It is improper
to attribute sareera sareeri bhava to the Jagat
Brahman and it is impossible also. If it is said as
possible, the entire sruti passages are inconsistent.
9. Na tu drishtanta bhavat 2-1-9
Na= the sruti texts are not inconsistent; tu= because;
drishtanta bhavat= owing to the presence of
example. The humans and the gods have their
bodies. Their childhood, youth, old age etc., are
not connected to the atmans nor the knowledge,
happiness are connected to their bodies. The
sentient and non-sentient beings in the gross and
subtle state are the bodies of the Paramatman. That
is what the srutis reveal. The sareera (body) is not
the mere expedient of enjoying the fruit of karma,
nor is the combination of the elements like earth
etc; nor is the mere subservience to the five pranas,
as opined by the sankhyas, nor is the shelter of the
organs. If so the blemish of avyapti arises, for
example Ahalya was turned into the rock. (Here
Bhagvad Ramanuja gives an accurate definition of
the term ‘body’. “That substance which is
completely and always capable of being controlled
and supported by a sentient soul, and which has
its essential nature solely subservient to the glory of
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that sentient soul. That substance is the body of
that sentient soul”).
10. Sva Pakshadoshat ca 2-1-10
The sankhya contention that the Prakriti is the cause
of the universe is defective. Therefore, the
contention that the Brahman is the material and
efficient cause of the universe, should be respected.
This would be detailed in B.S. 2-2-8.
ll.Tarkapratishtanadapi 2-1-11
Since the reasoning (tarka) is also inconclusive and
changing, the sankhya contention should be
dishonoured. The arguments of Buddha, Kanada,
Akshapada, Jina, Kapila and Patanjali do not stand
to reason because they differ and contradict from
one another.
Buddha popularly known as Gautama Buddha
is the founder of Buddha religion. Kanada is the
founder of Vaiseshika Darsana, one of the six
principal systems of Hindu philosophy. It differs
from the Nyaya philosophy of Gautama, in that it
recognizes only seven instead of sixteen categories
or heads of predicables and lays particular stress
on visesha.
Akshapada is the name of the sage Gautama,
founder of Nyaya system of philosophy. Jina is the
name of the Jaina saint. Kapila is the founder of
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Sankhya darsana who wrote Kapila smriti. Patanj ali
is the celebrated author of Mahabhashya, the great
commentator of Panini Sutras; also the philosopher,
the propounder of the yoga philosophy.
12. Anyadhanumeyamiti cet
evamapvanirmoksha prasangaha 2-1-12
Anyadha= to prevent such instability of reason;
anumeyam= the nature of sankhya’s reasoning
should be considered; iti cet= if it be said; evamapi=
even though it is thus considered; anirmoksha
Prasangaha= that defect can not be prevented.
One should take resort to tarka, only to clarify
the matter enunciated by the Vedic scriptures. That
is why Manu said, “arsham dharmopadesam ca
vedasastra virodhina, yastarkenanu samdhatte sa
dharmam veda netaraha”. This means, “He is
declared to have known the dharma, when he
correlates the instruction of dharma in the smritis,
with the tarka or the reasoning that wouldn’t be
contrary to the vedic sciences.

ToLic — 4: Sishta
Parigrahadhikarana
l3. Etena Sishta Parigraha api vvakhvataha
2-1-13
Etena= hereby; Sishta Parigraha= the rest of the non-
vedic schools of thought; vyakhyataha= are denied.
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 Other systems like Nyaya, Vaiseshika, J aina and
Bauddha holding similar unacceptable views are
disposed of by the refutation of Sankhyas. Mere
logic can not satisfactorily account for the
emergence of the universe, nor can it be taken as
disproving the Brahman to be the cause of the
universe.

Topic — 5: Bhoktra Patvadhikarana

14. Bhoktra Qattehe avibhagascet syat lokavat
.Zi-lfl
Bhoktrapattehe= By the chance ofBrahman enjoying
the fruit of Karma; avibhagaha= there could be no
difi‘erence in the nature of B rahman and Jeeva; cet=
if it be said; lokavat= as seenin the common
experience; syat= there would be difference in the
nature of J eeva and Brahman.
The Sankhyas contend again — It is not correct
to say that the nature of Jeeva and Brahman is
different. The Brahman has the body in which case
he should enjoy the fruit of Karma in the manner
the Jeeva having the body experiences the pains
and pleasures. True it is answered in 3.8. 1-2-8,
but that doesn’t assert all the evils in the universe
untouched by the Brahman, being the cause of the
universe.

179
(Reply): The sruti passages, “Sa ha vai
sareerasya”, refers to the body attained by the Jeeva,
according to his virtuous and evil Karma; but it is
not so in the case of the Brahman. The Mukta may
get one body or three bodies (Sa ekatha bhavati
tritha bhavati). If he desires, he can go to the
Pitruloka, he can enjoy, play at the Brahman (Sa
tatra paryeti....). It means the Mukta is relieved
from the bondage of Karma, though wearing his
body.
Then the Brahman of infinite number of
auspicious qualities devoid of all imperfections, has
the body of the gross universe. Still he is untouched
by the karmic result, and untouched by the world’s
evils. What wonder is there? For example- He
who goes against the rule of the king gets into the
trouble, and he who follows the rule of the king
could be happy. By the similarity of wearing the
body, does the king like them deserve happiness
by following it or deserve punishment by disobeying
it?

Topic — 6: Arambhanadhikarana
15.Tadananvatvamarambhanadi
sabdadibhyaha 2-1-15
Tadananyatvam= the universe is not different from
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the Brahman, the cause of the universe;
Arambhanadi sabdadibhyaha= it is known from the
sruti text beginning with the term, ‘arambhana’.
That the effectual universe is not different from
the causal Brahman, had been debated in the sutra,
“asaditi cet na Pratishedhamatratvat”. This topic is
dealt in detail in this adhikarana.
The views of Sankara, Bhaskara and Yadava
Prakasa are examined as regards the doctrine that
the world is identical with the Brahman; and it is
established that the effect is only the cause
transformed. The advaitins accept the entire
effectual matter is illusory, but stick to the point of
non-difference between the causal and effectual
matter. It is a matter of surprise how the identity of
the causal and the effectual things happen. It is
impossible for the real and unreal things to be one
and the same. The real Brahman and the unreal
universe can not be one and the same. If they are
one and the same, it is probable that the Brahman is
unreal while the universe is real.
Bhaskara’s view: The effectual matter is real, but
the Jeeva and Brahman are different by the upadhi
(limiting adjunct), though naturally non-different.
Being identical and different of Acit and Brahman
is natural.

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(Reply): Bhaskara’s View admits no entities besides
Brahman and the limiting adjunct. Hence the limiting
adjunct must operate on Brahman. All the
imperfections arising out of the operation of the
limiting adjunct must affect Brahman as they arise
with the Brahman. As a result the texts that speak
of Brahman as free from the sin and other
imperfections, should be declared null and void.
Yadavaprakasa’s view: Brahman an ocean ofgreat
attributes, inherent and unlimited, acquires the
character of the Jeevas of all kinds, the devine, the
human, the animal and plant, those consigned to
hell, those enjoying heaven and the liberated Jeevas.
This Brahman is inherently differentiated from and
not so differentiated from them. It is subject to
various modifications thus evolving into entities like
the space.
The above mentioned view is contrary to the srutis,
smritis, Itihasas and puranas. The Brahman is said
as omniscient, omnipotent, sinless, limitless of place
and time. No where is said that there is something
different from the Brahman nor any ‘sat’ as the part
of the Brahman.
l6. Bhave conalabdhehe 2-1-16
Bhave ca= In the existence of the effectual matter;
upalabdhehe= the existence of causal matter is
found.
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 Since the effect is perceived when the cause is
there, the cause and effect are non-different.
For example, an earring is the effect while the
gold is the cause. When an earring is seen, it can
be known that it is made of gold. By this
identification, it is clear the effect is not different
from the cause. In the case of Devadutta also, it is
by difi'erent state he is called the boy, youth etc.
So it is only the causal matter that changes into
different state and becomes known as the effectual
matter. The opinion of the Vaiseshikas that some
unknown effectual thing is produced, is the
inconclusive reasoning.
17. Satvat ca aparasva 2-1-17
Aparasya= effectual matter; satvat ca= by the casual
matter also, the effect is not different from the cause.
Since the effectual thing lies in the causal matter
the effect is not different from the cause. For
instance, by seeing the effectual things like pot,
platter etc., we can say that these things are only
the clay in the morning when we see. Similarly this
Visible universe was the sat (Brahman) before the
creation. (Sat eva idamagra aseet).
18. Asat Vyapadesat iti cet na dharmantarena
vakya seshat vuktehe sabdantarat ca 2-1-18
Asat vyapadesat= the effectual matter is not in the

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causal matter since the effectual matter is the ‘asat’
(non-existing); iti cet= if it be said; Na= that is not
correct; vakyaseshat= by the latter sentence;
yuktehe= by reasoning; dharmantarena= by the
different characteristics; sabdantarat= by another
passage too.
If it be argued that the effect did not exist before
creation since it is declared in the Upanishad as
‘asat’ (non-existent), we say no’ because by the»
latter Upanishad text, it is known the word is used
from the stand point of different form and shape.
This sutra answers the criticism levelled against
by the Vaiseshika. Asat and sat are the different
forms or shapes of any matter. The ‘idam’ in the
sruti indicates the form and name of the universe.
“Asat” is thesubtle state and the ‘sat’ is the universe
of shape and name. This can be known by the
latter sentence, “idam va agre naiva kimca naseet”
and “tadasadeva sanrnano kurute syam” mean that
the ‘asat has the thought. So not that it means that
it is absolutely non-existent. Even by the reasoning,
‘asat’ is not the one that is absolutely non-existent.
The sruti is “Sadeva Saumye damagra aseet” that
clarifies that before creation, this universe is the
‘sat’.
l9. Patavat ca 2-1-19
Patavat= on the analogy of cloth; ca= as well.
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And the effect is non-different from the cause on
the analogy of a piece of cloth. The products such
as the cloth etc., are unmanifest so long as they
remain in the their causes viz. Yarns etc., but they
are known as a result of activity of such causal
agents like shuttle, loom etc.
20. Yatha ca Pranadi 2-1-20
Yatha= as; ca= also; Pranadi= Prana, apana, samana,
udana, vyana.
The variuous forms of the vital force (Prana,
apana, samana, udana, vyana) though distinct from
one another are not different from the vital force
itself, since they equally partake of the nature of air
(energy). So the universe is not different from the
causal Brahman.

Topic — 7: Itara Vvapadesadhikarana

21. Itara vvagadesat hitakaranadi dosha
prasektihi 2-1-21
Itara vyapadesat= on account of the mention of the
non-difference of Jeeva from the Brahman;
I-fitakaran—adi dosha Prasaktihi= faults like not doing
what is good and so on will arise.
So far the objections based on logic alone to
the View that Brahman is the efficient cause is
answered.
185
Adhikam tu bheda nirdesat 2-1-22
Bheda nirdesat= owing to the mention of srutis that
the J eeva is different from the Brahman; Adhikam=
Brahman is different from Jeeva; tu= so the
Poorvapaksha is not correct. Several srutis declare
that the Paramatman is different from the
Pratyagatman. They are “Ya atmanitishttan”;
“Pridhogatmatmanam”; “Sa Karanam
Karanadhipaha”; tayoranyam pippalam svadvatti”,
“Jnajnau”; “Asman Mayee Srij ate
Visvametat”; ..........
“divyodeva eko Narayanaha.” etc.
23. Asmadivat ca tadanupapattihi 2-1-23
Asmadivat= As the stone, wood etc., and Brahman
are not one and the same; tadanupapattihi= the
oneness of J eeva and Brahman is not correct.
In the advaita school of thought, omniscience,
omnipotence etc., are all illusory. But this can not
be asserted because by the ISI sutra (athato Brahma
J ijnasa) the chief aim of the vedanta sastra is to
enunciate about the Brahman as the cause of the
creation, sustentati on and dissolution of the universe.
This same matter has been dealt inB.S. 2-1-8 & 2-
1-9. These sutras substantiate that the mutually
different universe and sentient Brahman, have the
relation of cause and effect.

186
Topic — 8: Upasamhara darsanadhikarana
24. Upasamhara darsanat na iti cet na ksheera
vaddhi 2-1-24
Upasamhara darsanat= because the collection of
materials is commonly observed; Na: the universe
can not be the effect of the causal Brahman; iti
ceF if this be the objection; na= not so; hi= because
it is possible; Ksheeravat= like the milk seen to
become the curd naturally.
It is seen that the potters and weavers etc., make
pots, cloth etc., with the requisite means by
collecting such materials as clay, rod, wheel, string
and so on. How can be the Brahman the cause of
the universe without the accessories?
(Reply): As in the world, the milk or water gets
transformed into curd or ice by itself without
depending on any accessory, the Brahman by his
own diversified diligence becomes the universe.
One needn’t doubt that milk etc., turn into curds
etc., depending on the external factors like heat etc.,
because it is milk itself that undergoes the
modification while heat etc., accelerate the process.
If it had no intrinsic capacity to turn into curds, it
could not have been forcibly transformed into curds
even by heat etc. Brahman is possessed of the
fullest power, having no need to depend on anything
else in being the cause of the universe.
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25. Devadivadapiloke 2—1-25
Devadivat= like the gods and others; Api= as well;
loke= in their respective lokas.
On the authority of scriptures, anecdotes and
mythologies; it is known that the gods, manes, rishis
and others in the respective worlds, powerful and
sentient as they are, create by themselves through
mere will and without any external help, many such
things as bodies, palaces, chariots etc. The spider
also creates its threads by itself. So the Brahman
may very well create the universe without looking
for an external means, absolutely by his will.

-
Topic 9: Kritsna prasaktyadhikarana
26. Kritsna prasaktirniravayavatva sabda
kopova 2-1-26
Kritsna prasakti= there would be the contingency
of whole transformation; va= or; niravayava
tvasabda kopaha= the violation of the sruti texts
about the indivisibility.
If the Brahman changes into the world, the
contingency of either wholesale transformation, or
the violation of the upanishad texts about
indivisibility would arise. The relevant srutis are
“Sadeva saumye damagra aseet”,
“ekamevadviteeyam”, “atmaika eva” etc.
188
 27. Srutestu sabda moolatvat 2-1-27
Tu= but; srutehe= on the Upanishadic authority;
sabda moolatvat= Brahman is known from the
Upanishads alone.
By ‘tu‘ the objection is ruled out. This has to
be accepted on the authority of the Upanishads
alone. Though the vedas may here and there tell
the improbable things like “sprinkle with fire” (agnina
‘sincet), as you attribute, it is only by the vedas that
the Brahman is knowable but by none else and it is
not improbable that the Brahman possesses
wonderful unique powers.
28. Atmani caivam vicitrascahi 2-1-28
Hi= because (it occurs); evam= then; atmani= in
the Brahman; vicitrasca= diverse powers. Just as
the heat is in the fire, coolness in water, the Brahman
possesses multifarious and diversified powers in
him, not known ordinarily in the world. It is neither
absurd nor impossible. That he is omnipotent is
mentioned in Vishnu purana (pavakasya
yathoshnata)
29. Svapaksha doshat ca 2-1-29
And because the opponents own view is equally
vitiated.
Pradhana is indivisible. How can it create the
mahat, etc., the diversified universe. Perhaps they
189
(Sankhyas) may argue that the Pradhana has the
sattva (intelligence), raj as (activity) and tamas
(Inertia). Then they have to face the contradiction
of those who accept that the pradhana is the root
cause of everything. Since the Pradhana is difierent
from the satva, rajastama, they should have to say
that the ‘tatvas’ are more than twenty four which
they do not admit. Besides the satva rajastamas
are themselves partless. The three qualities acting
as a whole can not produce a heterogenous universe,
so that each must have some free hand in creation.
Now does each change wholly or partially? Each
point of view is open to the above objection.
30. Sarvopeta ca tat darsanat 2—1-30
Sarvopeta ca= And possessed of all power; tat
darsanat= because it is mentioned in the srutis.
The srutis clearly enunciate that the Brahman is
endowed with multifarious powers. “Parasya saktir
vividhaiva srooyate swabhavakee Jnana balakriya
ca”, “Apahata papma.....” Manomaya ...... ”. So
the Brahman’s knowledge, strength, taction are
natural.
He is sinless, ageless, deathless, griefless,
hungerless. He is knowable by the pure mind
etc .........

190
31. Vikaranatvat na iti cet taduktam 2-1-31
Vikaranatvat= due to non-possession of organs; na=
Brahman is not the cause of universe; iti cet= if this
be the objection; taduktam= it has already been
answered in ES. 2-1-2. In support of this all is the
scripture, He moves and grasps even though he is
without feet and hands. He sees without eyes and
hears without ears. (SV-III-9).

Topic — 10: Pravoianvatvadhikarana

32. Na Prayojanavatvat 2-1-32
Pryoj anavatvat= since there should be absolute need
of motive; na= Brahman is not the cause of universe.
For any activity there could be some purpose.
“Prayojanamanuddisya na mandopi pravartate”.
What need is there for the supreme Brahman to
take the huge task ofcreating the spherical universe
consisting of a conglomeration of high and low
things? And what use he gets again to create the
universe, since he isan avapta samaste kama.
Whatever he desires he attains, why should he
cruelly create the universe consisting of birth, old
age, death etc. If he creates the universe out of
mercy, he would create the universe of pleasantness
and happiness. So it is incongruous to state that
the Brahman is the cause of the universe.
191
33. Loka vattu leela kaivalyam 2-1-33
Tu= but, lokavat= like what is in this world; leela
kaivalyam= creation is a mere pastime. The
objection in the previous sutra is rebutted by the
work ‘tu’. As in theworld even it is seen that a king
having all his desires fulfilled, may partake in the
sports and games, as a sort of diversion, so also
the supreme Brahman, as a sort of pastime, causes
by his mere will the creation, sustentation and
dissolution of the universe.
34. Vaishamya Nairghrinve, na sapekshatvat
tatha hi darsayati 2-1-34
Sapekshatvat= depending on the virtues and vices
of the Jeevas; Vaishamya Nairghrinye = partiality
and cruelty; na= Brahman does not entertain;
tathahi= that way only; darsayati= the srutis reveal.
The Brahman can not reasonably be the cause of
the universe, since in the creation are found the
superior, medium and inferior beings like the gods,
humans, animals and inanimate objects. Then the
Brahman is open to .the charge of his pitilessness,
cruelty and partial ity.
The above allegation is not correct because the
gods, humans etc., attain their bodies according to
their karma. It means this unequal creation is
brought about in conformity with the virtues and
vices of the beings. That is what the srutis and
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smritis reveal. “Sadhu karee sadhur bhavati
papakaree papee bhavati”, “Punyaha punyena
karmana bhavati papaha papena karmana”. So the
supreme Brahman is the instrumental cause of the
universe.
35.Na karmavibhggaditi cet na anaditvat
gpapadyate ca pyupalabhvate ca 2-1-35
Avibhagat= Before creation owing to the non-
existence of the division of cit and acit (sentient
beings and non-sentient matter); karma= the karma
being the cause of unequality; na= not so; iti cet= if
it be said; na= that is not correct; anaditvat= because
the Jeevas and their karmas are beginningless;
Avibhagaha= lack of division; upapadyate= is
justified; upalabhyate= and authenticated. If it is
argued that it is not possible to take karma into
consideration before creation, because of lack of
sentient and non-sentient division , it is not corroct
because the Jeevas and the karma have no beginning.
That is why it is said that there was no division then
of name, form etc. The srutis authenticate too.
“Na jayate mriyate va vipasoit”; soorya
candramasau dhata yatha poorvamakalpayat”. So
the creation is like the continuous flow. So to the
supreme Brahman, the sport is his use for his
creation of universe.

193
36.Sarva dharmggapattesca 2-1-36
Ca= and; sarvadharmopapattehe= because of the
propriety of all the characteristics. The supreme
Brahman is the material and efficient cause of the
universe, since he has all the necessary
characteristics, apropos, which neither the Pradhana
nor the atoms are possessed with.

Section - II
Topic — 1: Racananupapatvadhikarana
In the Section-I, the objections of some to the view
that the Brahman is the cause of the universe was
refuted. In this section, the views of other schools
of thought are rebutted.
l. Racananupagattesca na anumanam
pravrittesca 2-2-1
Racananupapattesca= because the non-sentient
matter, unassociated with the sentient being is
incapable of creating the universe; Pravrittesca=
since it is seen, associated with the sentient being,
having the tendency of creating; anumanarn= the
inferred one (Pradhana) is not the cause of the
universe. Sankhyas contend- The universe
consisting of satva rajastamas and this is created
by the Pradhana which comprises the similar satva,
rajastama, but not by the Brahman.
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(Reply 1: The Pradhana can not be the cause of the
universe, because it is inert and non-sentient, not
controlled by another sentient being. For example
— chariots and palaces are not built by the wood

itself and it is the common experience that they are

not built by any sentient unemployed for
constructing them. So the pradhana without the
assistance of any sentient being can not be the cause
of the universe. For instance, whiteness, cowness
etc., though being in the effectual matter, are not
seen as causal.
2. Payombu vat cet tatrapi 2-2-2
Payombu vat: like milk and water; cet= if it'be
said; tatIapi= even in the milk and water.
If it is contended that Pradhana acts
spontaneously like milk and water, even there for
action there is another factor for it, and this is
answered in B.S. 2- 1-24. The sruti text says (“Yo
apsu tishttan”) that the Paramatman being in the
water etc. restrains them.
3.Vyatirekanavasthitesca anapekshatvat 2-2-3
Anapekshatvat= Since the pradhana does not rely
on the supreme Brahman; vyatirekanavasthitesca=
owing to the absence of basis of creation and
dissolution. Ifthe pradhana changes into the form
of universe without however depending on the help
of the self~willed omnipotent Paramatman, there
195
wouldn’t be any state of dissolution contrary to the
creation. So the Pradhana can not by itself be the
cause of universe.
4. Anvatra bavat ca na trinadivat 2-2-4
Ca= and; abhavat= owing to non-occurrence;
anyatra= elsewhere; na= it can not be; trinadivat=
like grass etc.
5. Purushasmavat iti cet tathajpi 2-2-5
Purusha asmavat = like a man and a load stone: iti
cet= if such be the contention; tatha api= even so.
If it is argued that the Purusha can stimulate the
Pradhana, just as a lame man rides on a blind man,
or a load stone does not move by itself but makes
a piece of iron move, the defect is inevitable. How
can the passive soul impel the Pradhana? A lame
man guides a blind man by his speech, but the
purusha has no such causal function to induce action
in Pradhana since it is actionless and attributeless.
It cannot stimulate like a load stone by mere
proximity, since the proximity between the Purusha
and Pradhana is eternal.
6. Angitvanupapattesca 2-2-6
The three gunas (satva, rajas, tamas) do not have
mutual anga—angi bliava and therefore they cannot
create an activity in the Pradhana to create the
universe.

196
 By the principle “Prati Prati gunasraya viseshat”
they (sankhyas) accept that the creation occurs by
less or more of the three gunas. But this anga—angi
bhava is impossible at the time of dissolution
because of the equality of these three gunas. Then
how can the creation of the universe happen? If
they accept the less and more of the three gunas at
the time of dissolution, the creation should be
continuous. So the pradhana presided over by the
sentient being, cannot be the cause of the universe.
7. Anyadhanumitau ca ina sakti viyogat 2-2-7
Ca= And; anyadhanumitau= even if it is inferred in
another way, the defect continues; Jna sakti viyogat=
because the power of intelligence lacks in. By any
stretch, it is impossible to prove by any other
inference, that the pradhana is the cause of the
universe, because it lacks in the power of
intelligence.
8. Abhvugagame pyardha bhavat 2-2-8
Abhyupagamepi= even though accepted that the
Pradhana could be because, by inference;
ardhabhavat= because of no use; na= it can not be
proved by the inference.
It is said that the Pradhana is of use for the bhoga
and moksha, but this doesn’t happen because the
Purusha is the form of sensation, is free from

197
occupation, is immutable etc. He is the nitya mulcta
svaroopa, and therefore it is impossible for him to
attain the bhoga and moksha. And since his
proximity with the Prakriti is eternal, he would never
be free from the pains and pleasure.
9. Vipratishedhat ca asamanjasam 2-2-9
Vipratishedhat ca= and owing to the contradictions;
asamanjasam= the Sankhya school of thought is
inconsistent.
The thesis of Sankhya is self-contradictory. The
Prakriti which is intended for something, is visible
and enjoyable. The Purursha enjoys the prakriti,
and presides over it, and is a silent on—looker. By
the means of prakriti, the purusha has the attainment
of kaivalya. Again they say that the purusha never
changes the supreme spirit and the source of all
sensations, and is not a karta (subject) of theform
ofKaivalya etc. Then we find mutual contradictions
in the sankhya system and hence it is discarded.

Topic -—Mahat deerghadhikarana

2:
10. Mahat deegghavat va hrasva
Parimandalabhyam 2-2-10
Hrasva parimandalabhyam= by the dwyanuka (diad)
atoms; mahat deerghavat= Tryanuka (triad) atoms
are born; (Like this contention ofVaiseshikas holds
198
no good).
From the atoms, diad (dwyanuka) and from the
diad, tryanuka(triad) are formed and like this, the
universe forms. Like this contention, any other
contention of Vaiseshika regarding the formation
of universe, holds no good.
11. Ubhayadhapi na karma
tastadabhavaha 2-2-11
Ubhayadhapi= even from either point of View;
karma= action; na= is not possible; ataha= hence;
tadabhavaha= from that there can be no creation.
Accepting that the action (Karma) happens by the
adrishta in the atman or the action is possible from
the adrishta in the atom, such two types of action is
impossible and therefore the creation of universe
doesn’t occur. The reason is that the adrishta occurs
by the Punya— papa karmas done by the Jeevas
containing the bodies. It is impossible to be in the
atoms. If possible, it should always create the
universe.
If the adrishta lies in the atman, it can not create
the karma in the atoms. If it is argued-by the
association of atman consisting of adrishta, the
karma (action) occurs in the atoms, then the flow
of adrishta is eternal and the creation of universe is
eternal. Therefore the universe does not form, by

199
»
the karma (action) in the atoms.
12. Samavayabhvupagamat ca
samyadanavasthiteh 2-2-12
Ca= And; Samavayabhyupagamat= by accepting
the inseparable inherence or existence of one thing
in another (one ofthe seven categories ofvaiseshikas-
dravya(substance), guna (quality), karma (activity),
samanya (generality), visesha (particular), samavaya
(inherence) and abhava (non-existence), samyat=
by the similarity of Jati, guna with samavaya;
anavasthiteh= by the similarity of Jati, guna with
samavaya; anavasthiteh= by the absence of
settlement.
And there can be no creation or dissolution by
reason of assuming inherence, since this leads to
an infinite regress on a parity of reasoning. In this
connection, whether the samavaya is eternal or non-
eternal, the defect in the contention of vaiseshikas
is the same. In the case of eternity, another defect
in their contention is shown in thefollowing sutra
l3. Nitxameva ca bhavat 2-2-13
Nityameva ca bhavat= since the universe is eternal.
Samavaya is the connection and since this is eternal,
the universe of that connexion is to be eternal.
Hence the vaiseshika school is improper.

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 l4. Roggadimat vat ca
vjparvavo darsanat 2-2—14
Ca= And; roopadimatval= because it is agreed that
the atoms have the colour etc; viparyayaha=
contrariety results; darsanat= since it is thus seen.
If it is agreed by the vaiseshikas that the atoms
possess colour etc., then the atoms should be
accepted as non-eternal. The vaiseshikas accept
that the atoms are of four kinds viz., earth, water,
light and air, having colour, taste, smell and touch.
But these are non-eternal and of having the
ingredients. For example — Pot, cloth etc., having
the colour etc., are non-eternal and the
corresponding causealso is seen to be non-eternal.
The vaiseshikas according to the trend of seeing in
the matter of experience, attach colour etc. to the
atoms. Hence this is untenable.
15. Ubhavadha ca doshat 2-2-15
Ca= And; ubhayadha= either point ofView; doshaF
on account of defect.
And the atomic theory is defective by either point
of view. In case the atoms do not possess colour
etc., the qualities only in the causal object will have
the ingress in the effectual object. So by this rule,
by the colourless causal object, the effectual earth
etc., would not have the colour etc. To remove
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this defect they should accept colour etc., to the
atoms, in which case, the defect that the atoms are
non-eternal arises.
16. Apaligrahat ca
atyantamanapeksha 2-2-16
Aparigrahat= since the vaidikas do not accept;
atyantam= absolute; anapeksha= indifference. Since
the vaiseshika school of thought is dishonoured by
the vaidikas, the seekers of final emancipation are
least bothered of its relevance or irrelevance. Then
the vaiseshika View that the infinitesimal atoms are
the cause of the universe is refuted. It is stated that
the atoms that are bereft of qualities and that are
not intelligent, can not by themselves be the cause.

Tapic — 3: Samudayjdhikarana
17. Samudaya ubhaya hetu kepi tadaflaptihi
2-2-1 7
Samudaya= in the assemblage of body etc; ubhaya
hetu kepi= arising from either of the causes;
tadapraptihi= that assemblage will not be achieved.
No combination will result- be it either a combination
of elements and the elements arising from the atoms
or a combination of body—organs from the atoms
or a combination of body-organs from elements
(earth, water, fire and air).
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 The atomic theory of the four schools of
Buddhism is taken up for examination. The
Buddhists are of four kinds. They are vaibhashikas,
Sautrantikas, yo gacaras and Madhyamikas. Things
areof two kinds, they areexterior and interior. The
exterior areEarth, Water, Fire, air, touch, colour,
taste, smell and the sense-organs (ear, skin, eyes,
tongue, nose). These two bhoota bhantikas are
theassemblage of atoms. The interior are citta
caitam. Citta means Vij nana skandha, which lasts
till final liberation. The Vijnana skandha is theflow
of vijnana.This is called the atma. Caittas are four
1. Roopa 2. Vedana 3. Samjna 4. Samskara. The
exterior and interior are knowble by perception and
inference.
The process of creation of universe as described
is not proper, because they tell the elements and
atoms are momentary. Even by perception and
inference it is not so.
18.Itaretara Pratyatvat apannamiti cet na
sanghata bhava nimittatvat 2—2-18
Itaretara Pratyatvat= On account of being the cause
of one another; iticet= if it be said that sudden union
forms; na= not so; sanghata bhava nimittatvaF we
find no reason for it. If it be argued that an
assemblage becomes possible since the avidya
(illusion) and the rest can be the mutual cause and
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effect in a successive series, we say, no — because
the illusion etc., can each merely be thecause of
origin of another just succeeding.
19. Uttarotpade ca poorva virodhat 2—2-19
Ca= And; uttarotpade= at the time of succeeding
creation of a thing; poorvavirodhat= because the
earlier one gets destroyed.
And because the earlier one gets destroyed,
when the latter emerges, the ilusion and the rest
cannot be the cause in the matter of creation.
20. Asati Pratijnoparodho
Lauga padyamanyatha 2-2-20
Asati= in the absence of the cause;
Pratijnoparodhaha= your proposition will fall flat;
anyatha= or else; yaugapadyam= simultaneity
happens.
In case the effect arises even when there is no
cause, the declaration gets stultified. Or else, the
cause and effect exist simultaneously, in case the
entity of the earlier moment continues till the entity
of latter moment. Should the Buddhists assert that
the effect arises even in the absence of the cause,
their own assertion gets stultified. That is to say
their proposition that the perception of colour etc.
and happiness etc., (Citta, Caitta) arise as a result
of acquiring the four kinds ofcauses (objects,
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senses, accessories and past tendency).
In the case of perception of blueness, blue is
the alambana— Pratyaya, eye is the adhipati pratyaya,
-
light is the sahakari pratyaya, and the impression
of a similar earlier perception is the samanatara
Pratyaya.
If they assert, that the entity of earlier moment
continues till that of a latter moment, thecause and
effect become simultaneous.
21.Pratisamkh1a Pratisamkhya nirodhapragti
ravichhedat 2-2-21
Avichhedat= due to the absence of non-related
destruction; Pratisankhya pratisankhya
nirodhapraptihi= there can be no natural and
unnatural annhilation.
Neither the natural annhilation nor the unnatural
annhilation is possible because of the absence of
the clearly vissible or vaguely visible destruction.
In the previous sutra, the argument that the effect is
possible without cause is disproved. This sutra
tells us that nothing gets absolute destruction. The
nihilists argue that every thing is momentary. They
say that the artificial annhilation and natural
annhilation and akasa, are non-substantial, non-
existent and illusory.
What is natural annhilation? (Aprati sankhys
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nirodha). It is the non-related destruction, subtle
and invisible. For instance, if a flame is extinguished,
nothing is visible, related to the flame and hence
gets its niranvaya destruction.
What is the artificial destruction? (Prati sankhya
nirodha). The pot, struck by a hammer breaks into
pieces. This visible desctruction is the artificial
destruction. And this is what the nihilist say. But
annhilation of either kind fancied by the Buddhists
is untenable.
When the pot etc. break into pieces, there is no
absolute destruction and only thecausal clay is
broken into pieces. There is no complete
destruction of the clay because it is seen in the
pieces. Only the shape of the pot gets its another
state. Similar is thecase with the flame and it is
very subtle, it is not visible. Therefore the causal
thing can never be diflierent fiom the effectual thing.
And thisis substantiated from B.S.2-2-15.
22. Ubhayadha ca doshat 2-2-22
Ubhayadha ca= and from either point of View;
doshat= owing to the defect.
Because of either of the defect that the universe
is created from the void or that the destruction means
absolute destruction, the Buddhist philosophy is
untenable.

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23. Akaseca Aviseshat 2-2-23
Akase ca= in the case of Space; aviseshat= since
there is no difference from other entities (this means,
like the earth etc., space is an entity but not the
void).
Non-existence of space (akasa) can not be
proved since in no way it is concerned with the
natural and artificial annhilation. It is illogical to say
that the akasa (space) is a non-entity. And that the
two kinds of destruction are non-entities is already
refuted. And that it is perceivable by eye is
undeniable.
24. Anusmrites ca 2-2-24
‘Anusmriti’ means the knowledge of something
about which is already experienced.
The nihilist may say everything is momentary.
Then he will have to say that the perceiver also is
momentary. Remembrance happens when the agent
of perception and memory could be the same.
“I who saw that see this now” arises unless
theearlier and the latter perceiver be the same. When
once one declares this is momentary, it is not
possible to present the reason, because from the
moment it is declared, the deelarer also gets lost.
The thing that is declared by one is not known by
another person and it is impossible tos complete it
for him not knowing “this is like this”.
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25. Nasato drishtatvat 2-2—25
Topic — 4: Upalabdhvadhikarana
Na= not; asataha= from non-existence; adrishtatvat= 27. Na bhava upalabdhehe 2-2—27
because it is not seen.
Abhavaha= objects other than knowledge are non-
In our experience anywhere, it is not seen that the
existent; na= not so; upalabdhehe= because they
qualities of non-existing thing enter in another thing. are perceived. The View of yogachara school of
26. Undaseenanamapi caivam siddhihi 2-2-26 Buddhism is that the objects do not exist, but
Ca= And; evam= in this way; siddhihi= success; knowledge alone does. The sutrakara refutes this
api= even; udaseenanam= to the indifferent. In the by pointing out that when in an experience like “I
sutras 25 and 26; the illogical view of the know this pot”, three things namely the subject,
vaibhashikas and sautrantikas is again rebutted in object and the knowledge appear, it is not right to
brief. say that knowledge alone is real and others are not.
The sutra means that in case without cause, the 28. Vaidharmvat ca na svapnadivat 2-2-28
effectual destruction takes place, the fruition of Ca= and; svapnadivat= like things in dream etc.,
desire of the idle man also is possible. As contended the things in the waking state, though non-existent
by the Buddhists, if every thing is momentary are known; Na= it is not correct; vaidharmyat=
(kshanika), if the things come out from the non- because of difference of characteristics the waking
existence (abhava), and if the desctruction etc., are and the dream are really different in nature.
possible without cause, the fulfillment of anything If it is said that the knowledge is got about non-
is possible to the indifferent sluggards. It means, a existent things in the
wakingstatejust as the things
weaver without weaving the yarn should get a cloth, are perceived in dream, it is not corret since the
a potter without working for the clay to prepare the waking knowledge is different from the dream
pot should get his vessels ready. And nobody would knowledge.
need strive for the attainment of heaven or mukti. 29. Na
bhavonupalabdhehe 2-2-29
But such a position is impossible and their assertion
of something coming out from nothing is Anupalabdhehe= because
it is not possible to
perceive any non-existing external object; bhavaha=
unjustifiable.
that perception or knowledge concerning such
208 209
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object; noF doesn’t happen.
Mere knowledge about anything non-existing
doesn’t happen, because any knowledge unrelated
to an external object is impossible. It should be
connected with the subject or the object to have its
knowledge. The things are not non-existent in the
dream knowledge.

—I
Topic 5: Sarvadhanupapatvadhikarana
30. Sarvadhammapattesca 2-2-30
Sarvadha= in evely way; anupapattesca= the
Madhyamika school of Buddhism is inapplicable.
By any stretch of thinking, the Madhyarnika view
does not stand to the reason. This doctrine of non-
existence of everything (Sarva soonyatva vada) is
not acceptable.
The existence and non-existence are only particular
states of a thing. If they say nothing exists, their
proof also. will not exist with the result they prove
nothing.

Epic — 6: Ekasminnasambhavadikarana
31. Naikasminnasambhavat 2-2-31
Previously the view of Buddhist school is rejected
by showing the valid reasons. Now the view of
Jains, that the universe is created from atoms, is
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disproved. Na= the view of Jains is inconsistent;
ekasmin= in an object; asambhavat= because the
combination of mutually contradictory properties
doesn’t happen in the same time; namely existence
and non-existence do not happen in the same time.
Jain school of though in brief: The universe is
devoid of supreme Brahman, but it embodies the
atman. Infact there are only two categories, soul
and non-soul. This is how the Jains think. They
speak of these two in another way thus: there are
five categories called asti-kayaa-Jeevasti kaya,
Pudgalasti kaya (combination of atoms) dharmasti
kaya, adharmasti kya, akasastikaya. Astikaya means
the thing lying in many palces. An another division
also is found in their treatises. They are J eeva (soul),
Aj eeva (non-soul), asrava, bandha, nirjara, samvara,
moksha. They describe many subsidiary divisions
of each one of these according to the assumptions
of their own doctrine. And in all cases they apply
theis logic ofwhat they call “logic with seven facets”
(1) syadasti (somehow may be it exists) (2)
Syannasti (some how may be it does not exist) (3)
Syadasti ca nasti ca (some how exists and does
not exist) (4) Syadavaktavyam (some how
indescribable) (5) Syadasti ca avaktavyam ca (some
how exists and indescribable) (6) Syannasti ca
avaktavyam ca (some how does not exist and
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 indescribable) (7) Syadasti ca nastica avaktavyam
ca. This is called the ‘Saptabhangi nyaya’ to the
unity and performance as well. Unity and
permanance somehow may exist, may not exist, may
both exist and not exist etc. When it is intended to
speak of a thing as existing and non-existing
successively, they use the third mood. But when it
is intended to speak of existence and non-existence
simultaneously, the two states being inexpressible
at the same time, they call it indescribable. The Jain
view is invalidated for it is not possible for such
extraordinary characteristics as existence and non-
existence and got to be associated similtaneously
with the same thing just as much as the sun shine
and shadow. It is impossible to prove the oneness
and plurality etc. of the six viz., Jeeva, dharma,
adharma, pudgala, kala and akasa.
When it is accepted by the Jains that everything is
unsteady and changing, they would be contradictory
to their own theory. Besides, they cling to the
imagination that the pudgula (body) can result fiom
the combination of atoms and that stands discredited
by the earlier refutation of the vaiseshika theory of
atoms.
33. Na ca paryavat api avirodha vikaradibhvaha
2-2-33
Paryayat= since the parts of the soul gets
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contraction and expansion; avirodhaha= no
contradiction; api= though accepted thus; na=
contradiction can not be averted; vikaradibhyaha=
because the defects like the modifications cannot
be avoided. If it be said that the parts of soul get
contraction and expansion and hence there is no
defect, even then the contracdiction doesn’t get
cancelled, because the soul still gets its modification.
This means the soul gets modifications and hence
non eternity, and is like the pot and cloth etc.
34. Antyavasthitesca ubhaya nityatvat
aviseshaha 2-2-34
Antya avasthiteh= because the size of the soul is
constant in the state of its liberation; ubhayanityatvat
ca= since the soul and its size are permanent;
aviseshaha= the size of the soul gets no change.
The ultimate size of the soul in the state of liberation
doesn’t change and the soul and its size are eternal.
The soul does not possess the gross and subtle
sizes that exist as according to the body. Thus the
Jain view is as illogical as the Buddhist View and
hence it is to be ignored.

Tgpic — 7: Pasupatyadhikarana
Patyurasamanjasvat 2—2-35
Asamanjasyat= because of impropriety; patyuhu=
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the Pasupata system, is notauthoritative. The
schools of thought of Sankhya, Vaiseshika, Bauddha
and Jaina are previously proved as improper
because they are found non-vedic. Similarly the
Pasupata system too is going to be disproved, for
the same reason. The followers of Pasupata are
Kapalas, Kalamukhees, Pasupata and Saivites.
These followers agree the difference between the
material cause and the efficient cause, and preach
that Pasupati is the efficient cause of the universe,
and the means of attaining the mukti is the
Mudrikashatkam which comprises Kantaka, Rucika,
Kundala, Sikhamani, Yaj nopaveeta.
Since their tatva, meditation and practice
contradict one another, which areanti—vedic, the
Pasupata system is not honoured. The Vedas
proclaim the Narayana is both the material and
eficient cause of universe. The duties of Varnasrma
help the meditation which is the means of attaining
the final emancipation of the soul. The terms
Prajapati, Siva, Indra, Akasa and Prana etc., only
can not be the highest tatva which is mentioned in
Narayananuvaka. In the chapter of creation, the
text begins from “eko ha vai Narayana aseet na
Brahma nesanaha” and ends with “ekaki na rameta”.
36. Adhishtanannupapattesca 2-2-36
Ca= And; adhishtana anupapattehe= the incongruity
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arises also because the god presides over Pradhana
and hence he can not he the efficient cause only.
The god is hmlyless. 'l'he potter having the body
creates the pot with the help of clay etc. It is
improper to say that the god has the body. Whether
the body is eternal or non eternal, the defect is
inevitable and this is proved in Brahma sutra 1-1-3.
37. Karanuvat cot na bliogadibhyaha 2-2-37
Kamavat= like the soul presiding over the body and
the organs, cet= Prakriti is presided over by god, if
this be said; na= not correct; bhogadibhyaha= that
depends on the fruits of karma, enjoyed.
If it is contended, that God directs Prakriti,
presiding over it, like the soul presides over the body
and organs, it is not admissible, because it is
tantamount to saying that God also experiences
the pain and pleasure depending on the karma.
38. Antavatvama sarvg'nata va 2-2-38
Antavatvam= finitude; asarvajnata va= or absence
of onmiscience.
If it is agreed that God reaps the fruits of Karma;
it amounts to saying that he is subject to finitude or
absence of omniscience.
According to Poorvameemamsa sutra, ‘6
Virodhatva- napeksham syat” though it. is known
that anything that is antagonistic to Veda should be
215
rejected, the Pasupata school of thought though not
completely non-vedic, is rejected because this
system accepts the difference between the material
and efficient cause, with their contrariety of
knowledge of soul and God.

Topic — 8: Utpattvasambhavadhikarana
39. Utpattyasamhavat 2-2-39
The Bhagavata view that Sankarashana and others
originate successively from vasudeva and others is
wrong because any origin for the soul isimpossible.
The Bhagavata view that sankarshana emanates from
Vasudeva, Pradyumna from Sankarshana and
Aniruddha from Pradyumna is wrong because the
sruti “najayate mriyate va vipascit” elucidates that
the soul (Jeeva) has no birth and death and that the
soul is beginningless.
40. Na ca Kartuhu karanam 2-2-40
Ca= And; Karanam= an implement (mind); na= does
not originate. Kartuhu= From the subject
(Sankarshana), the implement (Pradyumna) mind can
not orginate. The sruti text, “etasmat Jayate Pranaha
mana Ssarvendriyam” tells us that the Prana, mind
etc., are born from the supreme Brahman. So the
Pancaratra view that the mind is born of the soul is
not authentic. The above objection is cleared in the
following sutra.
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41. Vijnanadi bhave va tadapratishedhaha
2-2-41
Vij nanadi bhave= Vij na+ Adi= supreme Brahman;
tadapratishedhaha= that authenticity is not to be
rejected. So, va= the Poorvapaksha is undeserved.
In the language of Pancaratra, the manifestation is
like one flame proceeding from another flame. The
theory of vyuha is one ofthe foundational doctrines
of the Pancaratra. The word ‘vyuha’ is the
combination of the root ‘uh’ to shove and the
preposition ‘vi’ asunder meaning ‘to shove asunder’
of the six gunas into three pairs. Further, each vyuha
has two sets of activities- cosmic and ethical. In
the Narayaniya section of Santiparvan of the Maha
Bharata, Sankarshana Pradyumna and Aniruddha
are the beings ruling over the selfs, internal organs,
and organ of egoity. And consequently Sankarshana
is denoted by Jeeva, Pradyumna by mind, and
Aniruddha by ahankara. Vasudeva the highest self
possesses all the six gunas namely
Jnana(knowledge), aisvarya (Lordship), sakti
(potency), bala (strength), Veerya (virility) and tej as
(splendour). This supreme Brahman can be
sookshma, vyuha and vibhava and the devotees
according to their right, perform the Karma
associated with Jnana. If they worship vibhava they
get vyuha, if they worshipvyuha they attain the subtle
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vasudeva, the supreme Brahman. The ten avataras
arethe vibhava. The four vyuhas are Vasudeva,
Sankarshana, Pradyumna and Aniruddha.
When the Pancaratra tantra thus expounds that
which is mentioned by the srutis, how can it be
unauthentic?
42. Vipratishedhat ca 2-2-42
Vipratishedhat ca= And it is not correct to say that
the Pancaratra tantra is not authentic. In this the
birth of Jeeva is negated, as is said in the Parama
samhita and hence it is authoritative and non-
contradictory to the scriptures.
And this is going to be substantiated in ES. 2-
3-18.
onubt): The Sage Sandilya having studied Vedas
and Vedangas, couldn’t get at the unique human
objective. And therefore only he took up the study
of Pancaratra. From this we understand that
thePancaratra school of thought contradicts the
Vedic scriptures.
(Reply): Sandilya wanted to know the essesnce of
Vedas and that, he found in the Pancaratra tantras.
That the Pancaratra tantra is written by Vasudeva is
mentioned in Parama Samhita. After having written
Brahma sutras, Veda Vyasa wrote Sri Maha Bharata,
to make the crux of his Brahma sutras clearer. He

218
briefed the Pancaratra tantra, from Sri Maha Bharata
of one lakh slokas,just as the ghee is taken out, by
churning the curd. Just as the Upanishad,
‘Aranyaka’ is taken as the essence of the vedas,
the pancaratra tantra is the essence of Sri Maha
Bharata. Hence the question of Pancaratra as non-
vedic shouldn’t arise.

Section — HI

ToLic — Vivadadhikarana
1:
1. Na Vivadasrutehe 2-3-1
Asruteh= because not heard of; viyat= space; na=
not a created thing.
(Doubt): The space is not a created thing, but self-
existent, because it is not mentioned anywhere in
the srutis. The srutis speak of only the possibilities,
but not the impossibilities like sky-lotus and birth
of space. It is difficult to prove the birth of partless
and omnipresent thing, and therefore the space being
partless and omnipresent cannot be proved as the
created thing.
Therefore in chandogyopanishad, the text runs
“That deliberated” and “That created fire”. But no
text gives evidence proving the birth of space.

219
2. Asti tu 2-3-2
The space has its birth and the above argument
holds no water. The word ‘tu’ is used to show the
preference for another View. It is mentioned in
Taittereeya Upanishad, “etasmat atmana akasaha
sambhootaha.....”. Besides, simply because it is
niravayava, it can not be said that it has no birth.
3. Gaunva sambhavat ca 2-3-3
Gaunee= secondary; asambhavat= because of
impossibility; Because the space is not a created
thing it is said in another sruti that it is eternal. So
the sruti tells the space has its birth in a secondary
sense.
4. Svat ca ekasva Brahma sabda vat 2~3-4
Brahma sabdavat= like the term ‘Brahma’; ekasya=
you cannot attribute both the main and secondary
meanings to the one word, ‘Sambhoota’. In the
sruti text, “Prakriti, name, form, food are born”
(“tasmat etat Brahma nama roopamannam ca
Jayate”) the word Brahma is used in thesecondary
sense. In the same chapter, “tapasa ceeyate Brahma”
gives the principal meaning of Brahman. In a
sentence which continues, the words may have the
principal and secondary meaning.
5. Pratijnahaniravyatirekat 2-3-5
Avyatirekat= because thecause and effect exist
220
between the Brahman and the object; Pratijnahani=
nothing contradicts the declaration.
in the chandogyopanishad, too it is agreed that
the space has its birth. We come across a
declaration of the following line, “That by knowing
which all that is not heard becomes heard ...... ”.
The declaration that by knowing the Brahman,
everything becomes known, can remain unaffected.
For this reason, it is clear that the space has its
birth, as agreed by in the said Upanishad.
6. Sabdebhyaha 2-3-6
That the space has its birth remains proved by the
scriptural passages.
7. Yavadvikaramtu Vibhagolokavat 2-3-7
Lokavat= as is noticeable in the world;
Yavadvikaramtu= as for as the efi‘ectuality continues;
vibhago= creation, of space occurs.
The sruti, “Aitadatmya midam sarvam” declares
that everything is related to the Brahman. For an
instance, when it is said all these are the sons of
Devadatta, and later when it is said that some are
born among them to Devadatta, does it not mean
that all those are born to him? Similarly the sruti
states that all things are born from the Brahman.
Then does it not amount to saying that space etc.,
are born from the Brahman.
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8. Etenamatarisva Vvakhyataha 2-3-8
Etena= by saying that thespace is created, it is
known that the air too is born of the Brahman. To
tell the birth of space and air, two sutras are used.
The intention is to indicate the air from the pronoun
‘ataha’ in the sutra “tejo tastadha hya ha”
9. Asambhavastu Satonunapattehe 2-3-9
Sataha tu= only the supreme Brahman;
asambhavaha= has no birth; anupapattehe= because
of impropriety. It is not proper to attribute birth to
the ‘sat’ Brahman, the unique cause of the universe,
simply for the reason that thespace and air have the
birth. The Brahman is birthless and anything other
than Brahman like the avyakta, mahat, ahankara,
Space five tanmatras and organs are not birthless.
This is intelligible from the very declaration, “by
knowing the Brahman everything becomes known.

Topic — 2: Teiodikarana
10. Tejotastadhahvaha 2-3-10
Ataha= from air; tejaha= fire; (sambhootam= is
bom;) tadhahi= thus only; aha= sruti declares.
The sruti passage, “Vayoragnihi” tells that the
fire is born from air.
11. Apaha 2-3-11
Water is born of fire (agnerapaha)
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12.Pridhivee 2-3-12
The Pridhivee is born of water (adbyaha
Pridhivee).“Ta annamasruj anta” is also the sruti text
that says that food is created by water. Then the
doubt how the word ‘anna’ means the earth, is
clarified in the following sutra.
13. Adhikara roopa sabdantarebhyaha 2-3-13
Since the topic is about the gross elements, and
since the earth is born of water; the word “anna”
means the earth. The sruti passages declare that
the Brahman is successively the cause of all (etasmat
Jayate Prano...). The space is born from the
supreme Brahman (tasmateva etasmat atman akasa
ssambhootaha....), tat tejo asrujata). So all these
sruti passages areappropriate and accordingly it is
earth that is expressed here by the word ‘anna’
(food).
14. Tadabhidhyanadeva tu talliggatsaha 2-3-14
Tu= the doubt that these elements space and the
rest create their own products by themselves is not
correct, but the supreme Brahman successively
creates them; tadabidhyanat= because he meditated
on about the creation he is about to do; tallingaF
because that is the indicatory mark.
The supreme Brahman successively creates all
and it is because the supreme Brahman can do it by

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mere will. Abhidhyana in the sutra means his
volition, “I may be many” (bahu syam), “I may be
many for creation of fire, I may be many for
theoreation of water” etc., are the sruti texts to prove
it. The volition is possible only to the supreme
Brahman having the body of mahat etc.
15. Viparvayena tu kramota
flpadyate ca 2-3-15
V1paryayena= instead ofreverse order (from avyakta
the mahat is born, from the mahat the ahankara is
born); kramal1a= the order (from the Brahman, the
Prana is born; from the Brahman the space is born);
upapadyate= is correct; ataha tu= hence the supreme
Brahman is directly the cause.
16.Antara Vijnana manasee Kramena
tallingaditi cet na aviseshat 2—3-16
Antara= in between the Prana and gross elements;
Vijnana manasee= organs and mind; Kramena= in
sequence (are born); tallingat= because of that
indication about such birth;
iti cet: if such be the View; na= not correct;
aviseshat= because, ‘etasmat Jayate’ is linked equally
with all, Prana etc.
l7.Caracara Vvapasravastu syat
tadvyapadesobhakta stadbhava
bhavitvat 2-3-17
Tu= but; caracara vyapasrayaha= related to the
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movable and fixed; tadvyapadesahobhaktaha= the
term that tells only such and such things tell only a
part of thewhole; syat= becomes; tadbhava
bhavitvat= because of knowled ge that the supreme
Brahman has all those objects as his body. The
term that reveals the moving and stationary things
has the principal purpose of indicating the supreme
Brahman. This is because it is told that the supreme
Brahman is in the indwelling soul of all the things.

Topic -— 3: Atmadhikarana
18. Natma srutehe nitxatvat ca tabhvaha
2-3-1 8
Asrutehe= In the srutis describing the creation, the
birth of atman is not spoken of; tabhyaha= by those
srutis; nityatvat ca= and since the atman is spoken
ofas eternal; atma= the atman, na= is not born.
(Poorvapaksha): To say that the atman is born of
the paramatma is appr0priate, This is in keeping
with the scriptual declaration, “ “everything
becomes known when one is known”” Just as the
space etc. are born, the atman is also born. “The
Brahman, the cause of the universe created the
Jeevas on the earth”, “Prajapathihi created the
people”, “All the Pranees are born from the
Brahman” are the srutis, spoken of about the birth
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of the Jeevatrnans. This visible world of space etc.,
is the Brahman “sarvam khalvidam Brahma” is the
sruti that would make us understand that the space
etc., are also eternal. So the atman too like the
space etc., has the birth.
{Siddanta 1: Arman is not created. The sruti declares
the atman is the knower and is birthless and
deathless. (N a J ayate mriyateva vipascit). That the
atman and the paramatman have no birth (J naj nau),
clarifies that the atman too is birthless.
And the scriptural declaration is not broken,
because the cause and effect are not different, the
atman though being the effect. To become an effect
is to attain another state.
The effectual change is not like that of the
space etc., but it is the sate of contraction and
expansion of his jnana(knowledge). Accordingly
the atman never has any birth or dissolution.

Tonic — 4: Jnadhikarana
l9.Jnota eva 2-3-19
Ata eva= from the srutis; jnaha= the atman is the
knower (Jnata)
The atman is the knower being free from birth
and dissolution, as known from the srutis.
The Buddhists and Sankhyas argue that the atman
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is just the form of cit (knowledge), and the
Vaiseshikas contend the atman is inert andstone-
like, getting sensation nowand then. But both the
views do not stand to the reason, and contradict
the srutis. A number of srutis assert that the atman
is the cognizer (Jnata). “He who knows the smell
is the atman”, “The released atman knows the desired
with his mind and rejoices in the Brahma loka”,
“satyakama and satya sankalpa”, “Katama atma” is
the question put by the Vajasaneyas about the nature
of atrnan, and the answer they give is that he who
lies in the heart in the vital force and in the organs,
having knowledge and light is the atman. “This
person knows", “He looks, smells, tastes, thinks,
knows, acts, and is the embodiment of knowledge”.
All these srutis bear testimony to the fact the the
atman is the cognizer.
20. Utkrantigafla Lateenam 2-3-20
The atman is atomic in, size. The atman departs
from the body, goes to the next world by following
a course and comes back from there. The atman
can go anywhere, being atomic in dimension. The
atman leaves the body through the sense-organs
viz. eyes etc., and goes to the other worlds viz.,
Moon etc., and returns and gets his body. Thus
the srutis speak “tena Pradyotenaiva. . ..., tasmallokat
punaretya asmai lokaya karmane”.
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21. Svatmana cottaravoh 2-3-21
Because of the atman’s self departure from the
body and return from the lokas, theatman is
confirmed as atomic in size. This departure to and
return from the other world is possible only to the
atman but to none else.
22. Nanuratat sruteriti cet na
itaradhikarat 2-3-22
Na=not; anuhu= atomic; atat sruteh= because of
the sruti that says that the atman isnon-atomic; iti
cet= if you say so; itaradhikarat= since the context
pertains to the Brahman.
The sruti states (“sava esha mahanaja atma”) that
the atman has big dimension. But this sruti does
not refer to the atman, since it is spoken of in the
context about the Brahman. Though in the beginning
the reference is made to the atman, in the middle
the sruti speaks (Yasyanu vittaha Pratibuddha atma)
of the one who is to be meditated on by the atman.
So this is about the Paramatman and afterwards the
sruti speaks of the mighty (Vibhu) size of the
Paramatman (Sa va esha mahanaja atma).
23. Sva Sabdonmanabhyam ca 2-3-23
By the mention of the term, ‘anu in the srutis and
by the mention of the size of the atman, similar to
the infinitesimal size of the things, the atman is
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atomic in size. Make hundred divisions of the
endpoint of a hair. Make again hundred divisions
of that point. The size of theatman is one part of it.
(Valagra satabhagasya...). And the atman is as
subtle as the endpoint of a thorn.
24. Avirodascandanavat 2—3—24
Candanavat= like the sandal wood paste;
Avirodhaha= there is no contradiction.
A doubt arises- “If the atman is an atom situated
in some place only, howcan he experience the pangs
of suffering in all the parts of the body?” This is
answered by the sutra. Just as a drop of sandal
wood paste on one part of the body produces a
delightful sensation all over the body, so the atman
located at a particular part of thebody experiences
the sufferings all over the body.
25. Avasthiti Vaiseshvat iti cet na
abhvupagamat hridi 2-3-25
Avasthiti Vaiseshayat= that is because of the specific
place on the body; iticet= if you say so; na=not
reasonable; hridi= in the heart; abhyupagamat= the
atman’s place is accepted.
If it be objected that the illustration and the thing
illustrated are not similar, then we say no, for the
atman exists in the heart and this is admitted in the
Upanishads. The sruti text tells that the atman exists
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in the heart having one hundred and one tubular
organs.
26. Gunadvaaloka vat 2-3-26
Va= or; alokavat= like the splendour; gunat= by the
quality.
The word ‘va’ in the sutra indicates that the
explanation given above does not suffice. The
Jewel, Sun etc., though placed in one spot could
spread their splendour or lustre in all places.
Similarly though the atrnan is situated in the cave of
the heart his sensation spreads in all spots of the
body.
27. Vvatirekogandhavat tatha ca
darsayati 2-3—27
Gandhavat= like the smell; vyatirekaha= different
from what it came from.
The quality of earth is smell. The smell is
different from earth. Similarly the quality of atman
is knowledge, but this is different from the atman.
The sruti, “Janatyevayam Purushaha” tells us that
the atman knows and his knowledge is difierent from
the atman.
28. Pridhagupadesat 2-3-28
Pridhak= the atman and his knowledge are difierent;
upadesat= owing to the mention of sruti.

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29. Tadguna saratvattu tadvyapadesaha,
Prajna vat 2-3-29
The word ‘tu’ means that the doubt is not correct;
Tadguna saratvat= because of having the knowledge
as the chief quali ty; Prainavat= as in the case of the
Paramatman; tadvyapadesaha= such appellation like
knowledge occurs.
J nana (Knowledge) or Joy (ananda) is the main
quality of the Paramatman. So the Paramatman is
in the usage of Vijnanam or anandam. (Anando
Brahmeti Vyajanat; Satyam Jnanarn anantam
Brahma). So the atman also is in the usage of
Vijnanam.
30. Yavadatma bhavit vat ca na dosha
staddarsanat 2-3-30
Yavadatmabhavitvat ca= because the knowledge or
intellect of the atman remains as long as the atman
remains; na doshaha= the defect does not arise; tat
darsanat= because it is seen in the experience. Since
the intellect or knowledge is the natural quality of
the atman, it is customary to use the word ‘vij nana’
in place of the atman. That can not be the blemish.
We find in our experience, that because of the natural
attributes of the cows, the hornless cow too is called
the cow.

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31. Pumstvadivat tvasva
satobhivvakti yogat 2-3-31
Pumstvadivat= like the indications of man hood etc.,
sataha= in the states of sleep and dream; tasya
abhivyaktiyogat= because of manifestations of
knowledge, the knowledge is ever-existing; tu=
therefore the doubt is not reasonable.
(Doubt): In sleep knowledge is not cognized and
hence it is not in contact with the atman. So
knowledge is not the natural attribute of the atman.
{Reply}: The doubt is unwarranted. The manhood
though exists all the time latent becomes manifest
in youth similarly the contact remains latent in sleep,
but emerges again during the waking state. For
thus alone it becomes logical.
32.Nityopalabdhvanupalabdhi
Prasang nyatara nivamovanvadha 2-3-32
Anyadha= otherwise; in the case the atman is
omnimoving and has the attribute of knowledge;
nityo palabhyanupalabdhi Prasangaha= knowing
and not knowing should happen simultaneously;
va=or; anyataraniyamaha= one of the two should
happen always. So the atmans are omnimoving
having the contact with the body organs always in
all places.

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 Topic - 5 : Kartradhikarana
33. Karta Sastrardhavatvat 2-3-33
The atman is an agent of actions for thus alone the
Vedic scriptures are meaningful.
The scriptures are meaningful by such sruti texts
about injunction as “one should perform a sacrifice”
(svarga kamo yaj eta), “He who desires to attain the
mukti should meditate on the supreme Brahman”
(Mumukshur Brahm0paseeta) etc.
Non-sentient Prakriti can not be enjoined because
sastra means (sasanat sastram) that which enjoins.
Even the Poorva meemamsakas say that those who
perform the actions, enjoys the fruits of karma.
34. Upadana dviharopadesat ca 2-3-34
Because in dream state, the atman takes back the
organs and roams about here and there freely in the
body, the atman is an agent of action. Thus the
Upanishad speaks.(Himse1f immortal) “he goes
whenever he likes and moves about as he pleases
in his own body”.
35. Vyapadesat ca Kriyayam na cet nirdesa
viparvavaha 2-3-35
Kriyayam vyapadesat= owing to the mention of
activity to the atman in Vedic activities and in
theactivties of every day life; vyapadesat= the atman
is the karta; na cet= were it not so; nirdesa
viparyayaha= the term vijnanam in the sruti should
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have been used in the instrumental case instead of
in nominative case. The atman is an agent of work
(Karta) but not the intellect. The sruti, “Vijnanam
yajnam tanute karmani tanutepica” is clear about it,
because the word ‘vijnanam’ is in the nominative
case. Were it not the agent, it should have been
used in the instrumental case, “vijnanena”. So the
word ‘vijananam’ does not mean intellect, but the
atman having the attribute, intellect.”
36. Upalabdhi vada nivamaha 2-3-36
Upalabdhivat= like getting and not getting;
aniyamaha= there wouldn’t be uniformity.
If the Prakriti is an agent of action (karta), it is
connected with all the Jeevas. So the Karmas should
be enjoyed not by all, but by one. Therefore there
would not be a rule that the karmas should be
experienced by them or should not be experienced
by them.
37. Sakti Viparvavat 2-3-37
Sakti viparyayat= because of reversal of power.
The atman should be the agent of activity; were the
intellect an agent; it would lead to the reversal of
power. It means if the intellect were the agent, the
power of experience should pertain to the intellect.
In such a case there wouldn’t be the atman. But
because the ability of enjoying lies in the atman, the

234
Sankhyas agree that there is the atman different from
prakriti (Purushosti bhoktrubhavat).
38. Samadhyabhavat ca 2-3-38
Samadhya bhavat ca: because the Prakriti does not
have the concentration of mind, the atman is the
agent of action.
39. Yadha ca takshobhayad ha 2-3-39
Ca= And; yadha=as; taksha= carpenter;
ubhayadha= exists under both conditions. In the
world we see the carpenter, having his instruments
like the chisel and saw etc., gets into the work if he
desires, or keeps quiet if he is unwilling to do it.
If the insensient intellect is the agent of action,
it remains always as the agent of action since it does
not possess the will to do or undo. So the atman is
the Karta.

Topic 6 : Parayatradhikaran
40. Parat tu tat srutehe 2-3-40
Tu= the argument given above holds no water; tat-‘—
the agency of action of the atman; Parat= is given
by the paramatman; srutehe= that is what the sruti
makes mention of.
(Doubt): That the atman is the agent of action is
mentioned in the previous adhikarana. It means the
atman performs his duties independently.
If he depends on the paramatman, what is of
use of the scriptural injunctions and prohibitions?
235
The above- mentioned thinking should be set aside.
The srutis are, “antah Pravishtaha Sasta Jananam”,
“Ya atmani tishtan” etc., which decalre clearly that
the paramatman dwells in the atman and motivates
the action of the atman. The same is echoed in
Geeta (XV — XV)
41.Kritapravatnapekshastu vihita
pratishiddha vaird hyadibhyaha 2-3-41
Tu= however; vihita prati shiddha vairdhyadibhyaha=
the scriptural injunctions and prohibitions are
meaningful; krita prayatna peksha= since it is known
that the Paramatman expects the efforts of the atman.
The Paramatman being merciful to the atman who
is agreeable to him, creates the likinng in him to
perform the activities agreeable to him, to attain him.
But the Paramatman induces in the atman who does
not like him, the desire to perform the activities that
are not favourable for the attainment of
theParamatman. 'And this is what is mentioned in
the Bhagavad Geeta (Tanaham dvishataha..... ).

Topic — 7: Amsadhikarana
42. Amsonananvvapadesat anyadha cap_i
dasakitavadi tvamedheevaata eke 2-3-42
Nana vyapadesat= by the mention about difference;
anyadha ca: by the mention of identity too; amsaha
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the atman is the part of the Paramatman; eke: some;
dasakitavaditvamapi= read the dasakitavadi bhava
about the Paramatman.
( [zoubtlz Is the Jeevatman completely different from
the Paramatman? Or is the illusory atman, or the
Paramatman? Or is the atman a part of the
Paramatman?
(Siddhanta): The assertion is that the atman is the
part of Paramatman. At some places difference is
mentioned and at some other places, non-difference
is mentioned; some srutis declare that the
paramatman is the creator, controller and is
omniscient, independent, pure and has infinite
number of auspicious qualities devoid of all
imperfections etc. And some srutis declare that
the Jeevatman is the created, controlled, dependent
and subservient to the Paratmatrnan.
Therefore the Jeevatman and Paramatman are
different. But some other srutis declare (you are
the Paramatman) ‘tatvamasi’ (“this J eevatman the
Paramatman”) ‘ayamatma Brahma’. So these srutis
give us the understanding that the two are not
different. Adharvanikas read in their hymn, “The
Dasas are Brahman, the Dasas are Brahman, even
those gamblers are but Brahman” etc. The Dasas
are the people known as Kaivartas (fishermen); the
dasas are those (slaves) who surrender their bodies
237
to a master; and kitavas are the gamblers. To validate
the different srutis, it is apt to say that the atman is
the part of Paramatman.
43. Mantravarnat 2-3-43
This follows from the words of the mantra too. All
Bhootas (beings) are merely His foot. (Padosya
visvahootani tripadasyamritam divi).
44. Apismarvate 2-3-44
That the atman is a part of the Paramatman is
mentioned also in the smritis, “Mamaivamsojeeva
loke jeeva bhootassanatanaha”. (Geeta)
45. Prakasadivat tu naivam paraha 2-3-45
Paraha= the Paramatman; naivam= does not suffer;
Prakasadivat= like light etc.
Just as the lustre is different from the lustrous,
the part atman is different from the full Paramatman.
Thus the viseshana viseshya bhava is attached. So
the Jeevatman and the Paramatman are different.
The srutis of non-difference speak of the merge of
the viseshana viseshya. Thismeans the part atman
also unites with the Paramatman. That is why the
sruti ‘tatvamasi’, ‘anyamatma Brahma’ mean the
Paramatman has the Jeevatmans as his body.
46. Smaranti ca 2-3—46
In the same view, the smritis also like Vishnu Purana
a (1-22-56) speak of the ‘amsa-amsi’ bhava.
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47. Anujna Pariha‘rau ‘dehasambandhat
jyotiradi vat 2-3-47
Jyotiradivat= as in the case of light etc;
dehasambandhat= by the associationwith the body;
anuj na Pariharau= injunction and prohibition.
The injunction and prohibition are valid and
effective, by the atmans association with the body,
just as it is in the case of light etc.
48. Asantatescavatikaraha 2-3-48
Ca= And; asanta teh= because the J eeva is different
in everybody; avyatikaraha= the results of action
will not bejumbled.
Because the atmans (the part of the supreme
Brahman) are same, mutually different, and atomic
in size, different in each body, each atman from his
own body attains the fruit of karma. Hence there
cannot be any chance of inter- mixing concerning
the fruits of karma.
49. Abhasa eva ca 2-3-49
The proposition of difference of upadhi is illusory.
The Brahman veiled by the real upadhi is the atman.
This difference of upadhi is the result of the
beginningless adrishta by which is the fulfilment of
karma. To remove this doubt, is the following sutra.
50. Adrishtanivamat 2-3-50
Even the adrishta is not the agreed reason. There
239
need not beany definiteness as regards theexperience
of the fruit of karma. The limiting adjuncts (Upadhi)
or the adrishta, by their own connection are not
capable of cutting the Brahman into pieces.
51. Abhisandhvadishvgpi caivam 2-3-51
Since the Brahman is indivisible, there is no rule of
promlse.
52. Pradesabhedat iti cet na antarbhavat
2-3-52
On the basis of different parts; iti cet= the enjoyment
of fruition of karma is possible; na=this is not
proper; antarbhavat= because those places are
included in the form of Brahman.

Section — IV

Topic — l: Pranotpatvadhikarana
l. Tadha Pranaha 2-4-1
Tadha= similarly; pranaha= organs
Just as the space (akasa) etc., are created, the
organs are also created.
(Qoubt): Are the organs created by the Brahman
like the atman? Or are they created by the Brahman,
as the space etc., are created by the Brahman.

240
(Poorvapaksha): The indriyas (organs) like the
atman are created by the Brahman; because of the
authenticity of the srutis. Before creation everything
was asat (non-existent). Then the rishis existed.
The Pranas are the rishis (Prana va rishayaha).
When the whole universe of space etc., was in
dissolution, the indriyas were present. That is what
the sruti speaks of. If however there may be srutis
which speak of the birth of the indriyas, it should
be taken in the secondary sense, like that of the
birth of the Jeeva.
(Siddhanta 1: It is not so as mentioned above. Like
the space etc., the indriyas too have their birth. The
sruti text maintains confidently, “before the creation
of the universe, it was the ‘sat’ and the atman”. So
nothing existed then except the Brahman. “From
this supreme Brahman, Prana, mind and all the
indriyas are born. Hence there is no chance or
need of taking the secondary sense. The term,
‘Prana’ connotes the Brahman and not the indriyas.
The sruti statesalso that all the elements merge in
the Prana (Paramatman ). The word, ‘rishi’ should
be taken as the Paramatman and this could be the
apt meaning.
2. Gaunya sambhavat tat prak srutesca 2-4-2
Asambhavat= because the plural number is
impossible; tatprak= before creation; srutesca=
241
because the sruti speaks of the Brahman only;
Gaunee= the plurality should be taken in the
secondary sense.
In the sruti text “Prana vava rishayaha”. The
word rishi should be taken in the sense of omniscient
and the ‘Prana’ should be taken as the supreme
Brahman. Though the two words are in plural
number, the secondary sense of the sruti should be
taken.
3. Tat Poorvakatvadva caha 2-4-3
Vacaha= name; tatpoorvakatvat= space etc., on
account of their precedence.
The Pranas must have originated from Brahman
since speech is preceded by them. The universe
containing space etc., is not given name and form
before the creation. Then there was no use of speech
and the indriyas and therefore the term ‘prana’ used
does not mean the indriyas, but only means the
Paramatman.
Topic —2: Saptagatyadhikarana
4. Saptagaterviseshitatvatca 2-4-4
Sapta= the indriyas are seven in number; gatehe=
because of being so known; ca= and; viseshitatvat=
because of such specification.
(Poorvamaksha): The sruti says, “The Pranas
have been kept in thecavity of heart by seven and
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seven (Mu). So the indriyasare only seven. The
Kata sruti also enumerates 5 sense organs, mind
and Buddhi, to the total of seven indriyas. It is also
said the seven indriyas only follow the atman at the
time of birth and death. At some places (ashtau
grahaha) eight indriyas are mentioned and at some
other places, nine(9) indriyas (7+ organ of
generation + anus). At some other places, fourteen
are mentioned (9 + Vak, pani, pada, ahankara, citta).
But only the seven indriyas are mentioned as the
followers of the Jeeva at the time of birth and death.
5. Hastadayastu sthite ato naivam 2—4-5
Tu= the Poorvapaksha is not proper; Hastadayaha
sthiteh= hand etc., are there; ataha= therefore; na
evam= not the seven indriyas.
Since the hands etc., are the means of doing
service to the Jeeva, the indriyas should not be
thought of as seven in number. Indriyas are of two
kinds, l.Sense organs 2. Motor organs. The sense
organs are six viz., ears, skin, eyes, tongue, nose,
and mind. The motor organs are five viz., anus,
genital organs, hands, feet and word. So the total
number ofindriyas is eleven. The Geeta passage is
“indriyani dasaikam ca panda cendriya go caraha”.
The Vishnu purana also speaks of eleven indriyas
(1-2-47). The sruti text (5-9-4 Bri) also runs
“dasema purusha pranaha, atmaikadasaha”
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Topic — Prananutvadhikarana
3:
6. Anavasca 2—4-6
The indriyas are atomic in size. These are subtle,
for if they were gross they would have been
perceived by people when they leave along with the
atman fiom the body.
7. Sreshtasca 2-4-7
The mulchya prana (chief vital force) like the other
pranas is the product of the Brahman. If the Inukhya
prana is birthless and if in the dissolution it is
imperishable, it means the sruti that declares the
existence of the Brahman before creation is
invalidated (etasmat Jayate Pranaha). In fact
nowhere in the srutis, is said about the birthless
mukhya prana.

Topic — 4: Vavukrivadhikarana
8. Na vayu krive pridhaggpadesat 2-4-8
Pridhagupadesat= because it is separately
mentioned. (Pranaha)= the mukhya Prana;
Vayukriye= air and function; na= not.
The niukhya Prana is neither air nor its function
since it is taught in the srutis, as separate.
The mukhya Prana is neither air nor it is the
function of inhalation and exhalation. In the sruti,
“etasrnat Jayate Pranaha....” Prana and air are
244
seperately mentioned. And the sruti text “Yah
Pranassavayuhu” speaks of the Prana as modified
air, but not the tatvantara like the tejas. It is the
Prana that is the air, but not the air that is Prana.
9. Cakshuradivattu tat saha sishgadibhyaha
2-4-9
Tu= the mukhya Prana is not one of the elements
like fire; cakshuradivat= it isjust like the organs of
vision; tat= that being; sahasishtyadibhyaha=
because it is read along with eyes etc.
Because the mukhya prana is read in candogya,
along with the organs like eye etc., it is known as
subservient to the atrnan.
10. Akaranatvat ca na dosha stadhahi darsavati
2-4-10
Ca= And; akaranatvaF it is not the means of service
to the atman; doshaha= defect; iti cet= if it be said;
na= not so; tadhahi darsayati= the sruti tells thus.
The mukhya Prana has a distinct function. The
sruti states- when the mukhya Prana departs the
body, people think the body is the worst. But being
in the body it holds everything, then it is thought
pre-eminent. The distinct function ofthe chiefPrana
is not possible for the other organs. Once the organs
(ofperception and action) had a dispute about their
individual supremacy. The Praj apati gave a
245
statement thus— one among you is the greatest on
whose departure the body becomes the most
impure. Then the organ of speech etc., began to
depart one by one, but life continued as before,
without the function of the particular organ. But
when the chief Prana attempts to depart, the organs
ofspeech etc., became weakened, with the result of
the death of the body. This shows the continuance
of the body and organs is dependent on the chief
Prana of five modes viz., Prana, apana, vyana,
udana, samana.
Pancavrittirmano vat vyapadisvate 2-4—11
11.
Manovat= like the mind; Panca vrittihi= the chief
Prana has five modes; vyapadisyate= is taught. The
sruti tells that the chief Prana has five modes like
the mind. The distinction of five modes is maintained
from their different functions. The Prana moves
forward and performs the function of exhaling etc.,
the apana is that which goes backward and
performs the fiinction of inhaling etc. The vyana
exists in between these two and performs work
requiring strength. The udana moves upward and
is the cause of such acts as departure from the body.
The samana carries the essence of food equally to
all the limbs. Thus the chief Prana has five modes
just as the mind has many modes like desire, resolve,
doubt, trust, distrust, steadiness, unsteadiness etc.
246
Topic — 5: Sreshtanutvadhikarana
12. Anusca 2-4-12
And the chief Prana is atomic in size. It is subtle
and limited. Thisis known by the sruti, that the
Prana also comes out of the body and follows the
atman.

Tonic - 6: Jyotiradyadhishtanadhikarana
l3.Jyotiradvadhishtanamtu tadamananat
Pranavata sabdat2-4-13
Tu= But; Pranavata= along with the atman,
jyotiradhishtanam= presiding over by fire and
others; tadamananat= happens by the will of
Paramatman; sabdat= known from the sruti.
The Jeevas and the deities preside over the
pranas. The chief Prana and other pranas are
produced from the Paramatman and theirsize too is
confirmed in the previous adhikaranas. Fire etc.,
are the presiding deities of the pranas. This is
eleucidated in the B.S. 2.1.5. The fact remains
that these pranas are the means of fimctioning, and
that the Jeevatman presides over them. The atman
takes back the indriyas and moves fieely in his body.
And that is what the sruti declares (Brahman. 4-1-
18). The Jeevas the deities like fire etc., organs
(Pranas) are all under the control ofthe Paramatman.
247
The sruti tells this (Bheeshamat vataha. . . .). The
wind blows, the sun rises, the fire, Indra, Yama and
others perform their respective works carefully for
fear of the supreme Brahman.
l4. Tasva ca nityatvat 2-4—14
The Paramatman eternally presides over all the
Jeevas, the size and others are the presiding deities
of the organs, subservient to the will of the
paramatman.

Topic — 7: Indriyadhikarana
15.Ta indriani tat vyapadesat anvatra sreshtat
2-4- 1 5
Sreshtat= other than the chiefPrana; anyatra= about
others; tatvyapadesat= because of the mention of
organs; ta= the Pranas (organs) other than the chief
Prana, Indriyani= organs.
Except the chief Prana, the pranas are the organs
mentioned in the srutis. Only the motor organs and
sense organs and the mind to the total of eleven,
are only the indrias. The mukhya Prana is not taken
as an indria.
16. Bheda srutirvailakshanvat ca 2-4-16
Bheda srutehe= because of the sruti mentioning
the difference; vailakshanyat ca= and because of
dissimilarity of characteristics.
24a
 The sruti says that the chief Prana, mind and all
the organs are born of the supreme Brahman.
So we find the difference mentioned between the
chief Prana and the organs. Here though the mind
is separately mentioned, the mind includes in the
sense-organs (manah shashtaneedriani). Besides the
organs are the body of the chief-Prana, the organs
are called the Pranas (etasyaiva sarve
roopamabhavam).

ngic — 8: Sanjnamoorti kliptyadhikarana

l7. Samjga moortikliptistu trivritkurvata
upadesat 2—4-17
Tu= however; samjnamoorti kliti= name, form,
vyakarana; trivritkurvatah= by him who made the
elements tripartite; upadesat= because of the
mention of sruti.
The creation of the objects with names and
forms is not an act of Hiranyagarbha, but is that of
the supreme Brahman. From the sruti, we
understand that the act of namaropa vyakarana and
trivritkarana is done by one only and that is the
supreme Brahman, but not Hiranyagarbha.
This caturmukha Brahman, having sprung from
the primordial egg of the supreme Brahman, can
not be in a position to make the elements tgripartite
249
(trivritkarana). The smriti states, “tasmin ande
abhavat Brahma sarvaloka pitamahaha”. But how
can this interpretation be justified, when there are
two words Viz., Jeevena, atmana in the sruti passage,
“anena Jeevena atmana anupravisaya?” But this
doubt need not arise because, by samanadhikaranya,
the word Jeeva should be taken as the one with the
body ofjeeva. The sruti continues “tasam trivritam
trivritame kaikam karavani”, and therefore, the
manifestation of name, forms etc., and tripartition
of elements was made by the Paramatman . Two
-
thirds of each of the three subtle elements fire,
water and earth are mixed with one-sixth of each of
the other two to form the three gross elements
perceived by us. This process is technically called
“trivritkarana”.

18. Mamsadi Bhaumam yatha

sabdamitaravosca 2-4-18
Mamsadi= flesh etc; bhaumam= are produced from
the earth; itarayosca= of water, fire also;
yadhasabdam= according to the srutis.
The flesh etc., are the products of earth, and
also the products of water and fire, as known fi‘om
the srutis. The sruti text says (annamasitam tredha
vidheeyate), food when eaten becomes divided into
three parts.
250
That which is the grossest constituent of it becomes
excreta, that which is the medium becomes flesh
and that which is the subtlest becomes the mind.
The products of water and fire also develop
similarly. Thus urine, blood and prana evolve out
of water, while bone, marrow and the organ of
speech are the products of fire. The sruti, “He
made each of them tripartite” speaks equally for all.
Be it thecase of elements and elementals are all
tripartite. Why should it be specially designated,
‘this is fire’, ‘This is water’, ‘this is earth’. The
answer is given in the following sutra.

l9. Vaiseshyattu tadvadastadvadaha 2-4-19

Despite the tripartites of earth etc., it is because of
its preponderance, it is designated.

Chapter — HI (Sadhana- Adhvaya)

Section — I

Topic — l: Tadantara Pratipatvadhikarana

Tadantara Pratipattau ramhati samparishvaktaha
Prasnani roopanabhyam 3- 1- 1
In the chapter I and II, the unassailable conclusion

251
is that the supreme Brahman is the cause of the
universe. Now the Chapter — III describes the
upasana or the means of attaining the supreme
Brahman (Paramatman).
Prasna nirupanabhyam = by the query and
answer; tadantara Pratipattau= when the atman
leaves the body, getting the new one;
samparishvaktaha= united with the subtle elements;
ramhati= moves out.
In the Pancagnividya, by the query and reply it
is learnt that the atman at the time of departing the
body and getting the new one, moves out united
with the subtle elements.
In the sutra the pronoun, ‘tat’, calls to our mind
the word, “moorti” which means body, in the BS.
2-4-17.
Pancagnividva: This upasana of the five fires is
mentioned in the chandogya. Those who meditate
on this, attain the Eternal glory (Paramapada) through
the arciradi marga (Path of gods).
2. Travatmakatvat tu bhooyastvat 3-1-2
Trayatmakatvat = for having the three components;
bhooyastvat= because of more of water-content,
the atman departs with only the water-content; tu=
Poorvapaksha is not acceptable.

252
 The water that is causal for the formation of
body is in the form of earth, water and fire. This is
known in the trivritkarana. But because ofthe major
part of them, being water, the atman departs the
body with water. So far is the specification.
3. Pranagatesca 3-1—3
Ca= and; Pranagatehe= since the sense-organs also
go out.
The atman leaves the body along with the
subtle elements. The sruti (tamutkramantam.....)
states that the atman moves out of the body followed
by the mukhya Prana and the organs. Because the
moving out of the chief Prana and organs is not
possible, without support, it is asserted that the
subtle elements also follow the departing atman.
4. Ajnvadijati srute riti cet na, bhaktvat 3-1-4
Agnyadigati srutehe= because of the mention of
srutis that the sense-organs accompany the fire and
others; iti cet= if it be objected; bhaktvat= it is used
in the secondary sense.
If it be contended, that the sense-organs can not
follow the atman, because the sruti states that they
merge in fire and others, it is not acceptable,
because that is not said in the main sense. True, the
sruti states that “at the time of death the vak of the
Purusha merges in fire, the Prana merges in air, and

253
the eyes merge in the sun”. This metaphorical
statement should be taken in the secondary sense.
This sruti continues that “the hairs of the body merge
in the herbs and that of the head in the trees”.
Though this is not true, this is said only in the
secondary sense. The main purpose of the sruti is
to say that the fire and others are the presiding deities
of the sense-organs.(agnirvagapyeti).
5. Pradhameasravanaditi cet na, ta eva
hvupapatteh 3-1-5
Pradhame= in the heavenly fire; asravanat= since it
is not heard that the water is used as the oblation; iti
cet= if it be said that the waters do not attain the
body; na= this is not the defect; upapatteh= because
of the proof in accordance with the query: ta eva
hi= those waters infact are indicated by the word,
‘
sraddha’ .
Actually the word, ‘sraddha’ does not mean faith
as is popularly known but means water in this
context. This is known fiom the query of Pravahana
to Svetaketu and the answer in the context of
Pancagnividya. (Water comes to be known as in
the fifth oblation). The Pancagm'vidya concludes,
“the water as sraddha transforms itself as Soma
Raja, rain, food, fire and finally womb. The vaidika
sentence also runs, “He brings the water, the
Sraddha is the water” (apaha Pranayati sraddha va
apaha).
254
6. Asrutatvat iti cet na ishtadikarinam
pratecteh 3-1-6
Asrutatvat= because it is not mentioned in the
Pancagnividya, that the atman moves out from the
body, allied with water; iti cet= if it be said so; na=
that is not correct; ishtadikarinam= to those who
perform yaj na and yagas; Prateeteh= because it is
known from the latter sentence, about the union of
the atman with water. If it be the argument that the
atman does not leave the body in unison with water,
because the srutis mention it, theconclusion is not
logical because it is found so in the case of those
who perform the sacrifices etc. The sruti states —
“those who perform the sacrifices, well-digging,
charities etc. proceed along with the path of smoke”.
Later they go to the world of manes, from manes
to the space, fiom the space to the Moon. Here
they become the Soma raja with divine body and
become the food for the gods. They return to this
world, after having completed the fruit of Karma.
It is clear in the 10‘h Khanda of Chandogya, that the
atman attains him who eats the food, and who wets
the semen. Again in the 4th Khanda, the gods use
water by name sraddha as the oblation. (Somo Raja
bhavati). The one mentioned Moon is the same
Soma, covered by body. The adjective, body to
the atman ultimately results in the mention of the
255
atman. So the atrnan departs the body along with
the waters.
7.Bhaktam va anatma vitvat tadha hi, darsavati
3-1-7
Anatmavitvat= because those who perform
sacrifices are not knowers of Brahman; bhaktam=
that they become food for the gods is in the
metaphorical sense; tadha hi= thus only, darsayati=
the sruti states; va= the doubt is not necessary.
The sruti states that the gods eat the Somaraja
(tam devaha bhakshayanti). But the atman is not
substance to be eaten. So here the Somaraja is not
the atman. This is the doubt clarified in the sutra.
But it is only stated in the srutis in a secondary
sense. Here what is meant by the eating ofgods” is
the enjoyment ofthe happy companionship of those
who have performed sacrifices etc. The sruti also
states, “the gods do not certainly eat or drink, but
they become satisfied simply by perceiving the
nectar. Hence it is appropriately said that the atman
moves out in unison with the subtle elements.

Topic — Kritatyavadhikarana
2:
8.Kritatyaveanusayavan drishta smritibhvam
Ladhetamanevam ca 3-1-8
Kritatyaye= having experienced the fruits ofKarma;
256
anusayavan= the atman descends with the balance
of Karma; drishta smritibhyam= known from the
srutis and smritis; yatha itam= along the path
followed while going; anevam ca= in a different path
too.
After having experienced the fruits of Karma,
the atman descend to this world through the path
with the balance of Karma. And this is What the
srutis and smritis tell in the case ofthose who perform
sacrifices and other virtuous deeds.
{Doubt}: Do they return, with the balance ofKarma
or with no remnant of Karma.
Poorvapaksha: They complete the enjoyment of
the fruits of Karma and return to this world. The
sruti states,” having resided there (Yavat sampata
mushitva), till the karma ends”. Sampata means the
heaven. (Sampatantyanena svarga lokam). And
another sruti text runs, “when their past work is
exhausted, they reach this space, from space to air,
from air to rain and from rain to the earth”. Hence
the atmans return with no balance of work.
{conclusion}: The atmans from the heaven return
with the balance of karma. The Upanishad is clear
about it. “Those who return, if virtuous, are born
as Brahmins, kshatriyas or vaisyas and those who
return if sinful, are born as dogs etc. This means
the atman is connected with punya and papa. ‘Yavat
257
Sampatamushitva’ means the full enjoyment of the
fruit of karma. The apasthambha sutra, also tells
us the atman (Jeeva) moving like the wheel here and
there enjoys happiness. They move out from this
world through smoke, night, dark fortnight, south
semester, world of manes, space, and the Moon.
When they return, they move through the Moon,
space, air, smoke, abhra (vapour) and the cloud.
Thus we find they don’t reach the world of manes
etc., when they return and therefore they return in a
different path.
9. Caranat iti cet na tadupalakshanardheti
karshnaiinihi 3-1-9
Caranat= by the use of the word ‘carana’; iti cet= if
it be said, of nil balance of Karma, na= not so;
upalakshanardha iti karshnajinihi= the sage
Karshnajinihi thinks that the sruti reveals they are
known by upalakshana in accordance with the
karma. In the words, ‘kapooya carana’, though
the word carana, generally means, conduct,
behaviour etc., it is used suggestively for karma.
The pleasures and pains are not the result of one’s
behaviour only. They do result based on the
virtuous and sinfiJl deeds.
10.Anardhakvamiti cet na tadapekshatvat 3-1-
fl
Anardhakyam= conduct would be of no avail; iti
258
cet= if it 'be said; na= that is not correct;
tadapekshatvat== because karma depends on the
conduct
If the conduct would be of no avail, what is the
purpose of vedic injunctions and prohibitions? No,
that should not be said, because the virtuous karma
follows the conduct. It means that those who
observe the customary formalities perform the
virtuous deeds. A person is unfit for the karmas, if
he does not perform Sandhya vandanam
(Sandhyaheeno sucimityam anarhassarva karmasu),
and one can not be pious if he is devoid of conduct.
The vedas do not make him pious ifhe is without
conduct and regular rites etc. That is why
Karshnajini opines that the use of the phrases like
“ramaneeya caranaha” should be taken in the
suggestive sense of karma.
ll. Sukruta dushkrute eva iti tu
Badarihi 3-1-11
Tu= but; sukruta dushkrute= good and evil works;
eva= only; iti= this is how; Badarihi= Badari thinks.
The secondary sense of the term, ‘carana’ as
opined by karshnajini, is not necessary, because
the words, ‘ramaneeya carana’ and ‘kapooya
carana’, do mean the good and evil deeds. And
that is how Badari thinks. ‘Ramaneeya caranaha’

259
means those who are of good conduct, perform
virtuous deeds, and the ‘Kapooya caranaha’ means
those who are of bad conduct, perform evil deeds.
That is the opinion of sage Veda Vyasa also. The
opinion of Karshnaj ini also is agreed in the sense of
Gobaleevardanyaya that the performance of daily
rituals like Sandhya vandana etc., would be of use
in performing other virtuous karmas. In the sense
of ultimate use of Karmas, both are correct. Hence
the atmans return to the world, with the balance of
karma.

Topic — 3: Anishtadikaryadhikarana
12. Anishtadikarinamapi ca srutam 3-1-12
Api ca= even also; anishtadi karinam= for those
performers of evil acts and of the acts prohibited
by the vedas; srutam= it is heard of.
The sruti texts speak of evil doers too attaining
the Moon, because the Kausheetaki generalizes that
both the virtuous people and the sinners attain the
Moon. (All those who depart from this world attain
the Moon). ‘Ye vai ceke asmaelokat prayanti
candramasmeva te sarve gacehante’ (Kan)
l3. Samvamane tvanubhoqva itaresham, aroha
avarohau tadgati darsanat 3-1-13
Tu= the above opinion is not correct; itaresham=
260
to those who do evil and forbidden deeds;
arohavarohau= ascent and descent; samymane=
ordained, by the god of death(Yama); anubhooya=
having experienced the pangs of suffering; tadgati
darsanat= that stays in the abode of Death, is known
fiom the sruti texts.
In short, the virtuous, without entering in the
abode of death, attain the Moon and descend to
the world, whereas the evil doers having experienced
the pangs of suffering in the abode of Death, reach
the Moon and return to this world.
14. Smaranti ca 3-1-14
The same is found mentioned in the smritis like
Pararara smriti etc.(Sarve caite, vasam yanti yarnasya
Bhagavan kila)
15. Api ca sapta 3-1-15
Apica= And; sapta= seven hells
Counting from Raurava, seven infernal regions
are spoken of in the smritis. So the sinners go to
these hells.
l6. Tatrapi tadvyaparadavirodhaha 3-1-16
Tatrapi= in the matter going to these hells;
tatvyaparat= by the command of the lord of death;
Avirodhaha= there is no contradiction
Ordained by the god of death, the sinners go to
the hells and hence there lies no contradiction.
261
17. Vidyakarmanoriti tu prakritatvat 3-1-17
Vidyakarmanoh= upasana and karma; iti= devayana
and Pitruyana; Prakritatvat= being the context; tu=
poorvapaksha is not accepted.
(Eoorvapaksha): The evil doers reach at first the
hell, and complete experiencing the suffering due
of karma, and through the Moon they descend to
this world.
The poorvaksha is not apt, because of the
upasana and karma under the topic of discussion,
the path of gods and the path of manes are spoken
of.
The sruti text clarifies that those who meditate
on the supreme Brahman attain the path of gods
(devayana) and those who perform sacrifices,
philanthropic works, charity etc. attain the path of
manes (Pitruyana). In the sruti ‘sarve gachanti’ is
restricted to all who are the ishtadikarins, but not
extended to the sinners (anishtadikarins), in the
attainment of the Moon.
18. Na triteeve tadhoplabdhehe 3-1-18
Triteeye= in the case of sinners; na= no restriction
of attaining the fifth oblation; tadha= thus;
upalabdhehe= is found.
We find no such restriction in srutis, that the
sinners should be subject to the fifth oblation for
262
getting body. To the query (in the sruti) why the
Moon-world is not completely filled up, the answer
given is that the sinners are not attaining the Moon.
Hence it is not necessary for them to attain the 5th
oblation for the acquisition of the necessary body.
The instruction is about water becoming known as
the main in the fifth oblation. Those who have the
possibility of ascent and descent alone will get their
bodies during the filth oblation.
l9. Smaryate pi ca loke 3-1-19
Apica= and; loke= in the world; smaryate=
independent of the fifth oblation, the birth of
Draupadi and Drushtadyumna, not from the womb,
is mentioned in the Mahabharata.
20. Darsanat cat 3-1-20
It is seen that the creatures are born without the
fifth oblation. There are three kinds of life
viz.,andaj a, Jeevaja and udbhijja. The udbhijja and
svedaja are born without the fifth oblation.
21. Triteeva sabdavarodha
ssamsokaiasya 3-1-21
By the mention of udbhijj a, the svedaja too can be
understood. (andaja= oviparous; udbhijja= plants;
J eevaj a= viviparous; svedaj a= generated from
sweat)

263
Tonic — 4: Tatsvabhavva Pattyadhikarana
22. Tat svabhavyapattirupapatteh 3-1-22
Upapatteh= that being reasonable;
tatsvabhavyapattihi= attainment of similarity.
It is previously said that the ishtadikarins in
unison with the subtle elements descend from the
Moon to this world with the balance ofKarma. They
attain the space, from the space they become air
and become the vapour and then become the cloud
and fall down in the form of rain. Here a doubt
arises whether the atman descending from the Moon
attains the body of space etc like attaining the body
of god, man etc.
The atman does not attain the body of space
etc., but gets the similarity of the space etc. Hence
it is evident that the descending ishtadikarin attains
the similarity of space etc., but does not get the
body of space etc.

Tonic — 5: Naticiradhikarana
23. Nati cirena viseshat 3-1-23
Visheshat= on the authority of special statement;
nati cirena= not after a long time.
The atmans descend to the earth with the showers
of rain after attaining the similarity of space etc., for
short intervals. After the attainment of similarity
264
with the paddy etc., the text says, it is indeed more
difficult to come out of this state (Atovaikhalu
durnishprapataram). The word,
‘durnishprapataram’ is archaic, the word actually
should be ‘dumishprapatataram’.

Topic -— 6: Anvadhishtitadhikarana
24. Anyadhishtite Poorvavat abhilapat 3-1-24
Anyadhishtite= in the paddy etc., presided by other
atmans; Poorvavat= as in the earlier stages, like in
the space, air etc; abjilapat= by the mention here
also.
This is with reference to the atmans descending
to the earth. The sruti says — After the fall in the
form of shower, the descending atmans are born
here on the earth as paddy, barley, shrubs, trees,
sesamum, pulses etc.(chan.)
Here it does not mean that the descending
atmans experience pains and pleasures belonging
to the species. They come in contact with the
species like Paddy etc., which had already contact
with the other atmans. Just as the descending atmans
attain the contact of space, air etc., they come in
contact with paddy etc. The fruition of karma is
mentioned by such statements, as “the people of
good conduct, the people of bad conduct etc.” In
the sruti, the verb ‘Jayante’ (are born) should be
taken in the secondary sense.
25. Asuddhamiti cet na sabdat 3-1-25
Asuddham= sacrifices are unholy; iticet= if such
be the objection; na= not correct; sabdat= owing
to the mention of scriptures.
The sacrificial rites like Jyotishtoma etc., are
unholy since they are connected with the animal-
killing. If this be the contention, this is not
acceptable, since, such rituals are sanctioned by
the scriptures. The text, (“hiranya sareera oordhvaha
svargalokameti”) also states that the animal slain in
the yajna attains the golden body and reaches the
heaven. It is also stated that the slain animal does
not die, does not perish, but gets the divinity, which
the virtuous attain and the sinners do not.
26. Reta ssigvogotha 3-1-26
Atha= after becoming paddy etc; retaha- sik
yo gotha= connexion with the inseminator.
“Afier becoming paddy etc.”, the text states;
He who eats the food and he who puts the semen in
the womb of the woman, the atman is connected
with that purusha. The idea here is that the
descending atman comes in contact with the
progenitor. Similarly what is meant by becoming
paddy etc., is nothing but contact of the descending
atmans with the paddy etc.
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27. Yonessareeram 1-3-27
Yonehe= from the womb; sareeram= becomes a
body. From the womb comes a new body of the
descending atman.
Having come in contact with the
progenitor the atman with the balance of karma
enters the womb of the woman and gets the body
suited for experiencing the balance of karma. The
sruti says, “among them those who have good
conduct on this earth”. Therefore it is clear that
during the course of descent, the atmans have the
connexion with the space etc., which are not the
source of happiness and misery. It is only in their
bodies that the atmans experience pains and
pleasures, due of karma.

Section — 11

Topic — l: Sandhyadhikarana

1. Sandhye srushtiraha hi 3-2-1

Sandhye= in the dream, srushtihi= creation, ahahi=
the sruti says so.
The text begins, “there are no chariots nor
animals to be yoked to them, nor streets there, but
he creates the chariots, animals and roads etc. So
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these are created by the atman. The word ‘ sandhya’
means the dream (sandhyam truteeyam svapna
sthanam). The sruti states (srujate sahikarta) the
creator of dreams is the atman, since it is he who is
the perceiver of dreams.
2. Nirmataram caike Putradayasca 3-2-2
Eke= some; nirmataram ca= consider the atman as
the creator; Putradayaha= sons and others are the
objects desired.
Some belonging to a particular branch consider
the atman as the creator of things desired and sons
etc., are the objects desired. The sruti reads, “ask
for sons and grand sons, who will be the
centenerians”. In the sruti, the word ‘kama’ means
the sons and grandsons. So the atman in his dream
creates the chariots etc., even without the implements
etc.
To the above-mentioned prima facie argument
the following sutra is therejoinder.
3. Mavamatramtu karsnena anabhivvakta
svaroopatvat 3-2-3
Tu= the poorvapaksha is not proper; mayamatram=
the creation of dream, being amazing, pertains to
the Paramatman; Jeevasya= of the atman, karsnena=
completely; anabhivyakta svaroopatvat= since the
dream- creation is amazing to the atman it is made

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of by the Paramatman. In the worldly life the atman
doesn’t possess the well-illumined will etc. Hence
the dream—creation is not possible to the atman, but
possible only to the Paramatman. The term, ‘maya’
connotes surprise. (Janakasya kule jata deva mayena
nirmita). “There are no chariots, horses in the
dream”. This means they are not experienced by
anyone, except by the person who sees them in the
dream. This amazing creation of dreams is possible
only to the Paramatman. The text, that begins “
when these atrnans sleep, who is awake”, concludes,
that is purity, that is the Brahman, that is immortality,
all the worlds depend on it, and nothing is there to
surpass it. Therefore the qualities of the Paramatman
are mentioned. Hence the creator of dreams is the
Paramatman.
4. Parabhidhyanat tu tirohitam tato hyasya
bandhviparyayau 3-2-4
Parabhidyanat tu= only by the will of the
Paramatman; asya= the natural form of the atman,
tirhoitam= vanished; tatohi= by such will; bandha
viparyayah= bondage and it’s opposite
By the will of the Paramatman, the natural true
will of the atman is not vividly illumined. Hence the
atman gets into the bondage or salvation. This
iswhat the srutis say about. (esha eva anandayati;
bheeshasmat vataha Pavate bheeshodeti sooryaha).
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5. Deha vogadva sopi 3-2-5
Sopi= the disappearance of form; dehayogadva=
because of connexion with body.
The contraction of the natural form of the atman
happens either by its connexion with the body and
the subtle insentient power, at the time of creation
and dissolution of the universe. The waking state
is possible only to the Paramatman when the atmans
sleep. The Paramatman creates the chariots etc., in
the dreams of atmans, which are enjoyable only by
the atmans, according to their tiny karmas.
6. Soocakasca hi sruteracakshate ca tadvidaha
3-2-6
Srutesca= from the sruti too; hi= because;
tadvidaha= erudities of dream-science; acakshate=
say so; soocakaha= dream is the fore-teller of good
and evil results.
The dream foretells the coming good and evil
results. The srutis and the erudites of dream-science
say so. The sruti states, “if one sees a woman in
the dream, the rites would be fruitful if engaged in
performing the rites.” Similarly if one dreams of a
black person with black teeth, that person would
cause his death. Besides experts of dream-science
say that mounting on elephant is auspicious, whereas
mounting on an ass is a bad omen. So the things

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perceived in the dream are created by the
Paramatman.

Topic — 2: Tadabhavadhikarana
7. Tadabhavo nadeeshu tat
sruteratmani ca 3-2-7
Tadabhavaha= absence of dream i.e., in deep sleep;
nadeeshu= in the nerves; atmani ca= in the
Paramatman and pureetat; tat srutehe= that being
mentioned in the srutis. (Pureetat: intestine near
the heart)
The sruti means that the places of sleep are the
nerves. Pureetat and Paramatman. These three are
mentioned in the srutis. Here are the sruti passages
about the state of sleep. “When one sleeps in such
a way that all his organs are withdrawn andhe
becomes completely serene in mind and does not
dream, then the atman remains spread over these
nerves” (ch 8-6-3). “It comes back along the
seventy two thousand nerves called ‘hita’ which
extend from the heart to the pericardium (Pureetat)
and sleeps in it (Brahman. 4-1-19). “The atman in
sleep meets the Paramatman” (ch. 6-8-1). Thus it is
known from the srutis, that the nerves pureetat
(pericardium) and the Paramatman are the places
of deep sleep.
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 Since three places of sleep are mentioned, it
should not be said that anyone only of the three
could be the place of sleep. These three are used
for the atman as the house, cot and bed. It means
the nerves are the house, the pureetat is the cot and
the Paramatman, is the bed. Ultimately, the
Paramatman being the bed, is the place of sleep.
8. Ataha Prabodhosmat 3-2-8
Ataha= because the Paramatman is the place of
sleep; asmat= from the Paramatman; prabodhaha=
wakefulness.
Since the supreme Brahman is the place of sleep,
the atmans wake up from the supreme Brahman but
do not know they are waking from the supreme
Brahman. This is what the sruti states (“Sata agamya
na viduhu, sata agacehamahe”).

Topic—3: Karmanusmriti
sabda vidhvadhikarana
9. Sa evatu karmanusmriti sabda
vidhibhyaha 3-2-9
Tu: but; sa eva= the atman who sleeps, returns
from sleep; karmanusmriti sabda vidhibhyaha= for
the reason of karma, remembrance, srutis, and the
injunctions about meditation on the supreme
Brahman. The very atman awakes from sleep,
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because of the karma, remembrance, srutis and
injunctions about meditations on the Paramatman.
When the man wakes up from sleep, he remembers
that he is awake from the sleep. From the sruti text
we know that the self-same person wakes up, as
for instance, “all these creatures who repair to the
Paramatman, everyday, do not know it. Whatever
they are in the previous waking state, be it a tiger, a
lion, a wolf, a boar, a worm, an insect, a gnat or a
mosquito, they are the very creatures after waking
from sleep”. The scriptural injunctions on the
means of attaining the salvation (mukti), could be
of no use, if the atmans were to attain it in thestate
of sleep. The srutis reveal, “the atman does not
know in the state of sleep, of what he is, and what
the elements are, and does not experience any kind
of experience of luxury in the state of sleep. It is
only the mukta who enjoys in the Brahmaloka. So
in the state of sleep the atman is the baddha. In the
state of sleep, incapable of experiencing knowledge
and luxuries, he attains the Paramatman, and takes
rest for a time, and returns from sleep, for
experiencing the karma.

Tojpic — 4: Mugdhadhikarana
10. Muggherdha sampattihj pariseshat 3-2-10
Mugdhe= in the person of swoon; ardha sampattihi=
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half the state of death; pariseshat= because it is
different from the four states.
The state of swoon is different fromthe four
states viz., wakefulness, dream, sleep, death. The
detachment of the atman with all the pranas and
body is the death. The swoon is connected with
the subtle pranas and body. It is the semi-state of
death.

Topic — 5: Ubhayalingadhikarana
11. Na sthanatopi Parasyobhaya lingam
sarvatra hi 3-2-11
Parasya= to the Paramatman; sthanatopi= though
connected with the earth etc.; na= no evil should be
attached; hi= because; sarvatra= in the srutis and
smritis; ubhayalingam= two-fold characteristic is
mentioned. In the BS. 1-2-8; 1-3-6; it is stated that
the Paramatrnan is not subservient to karma, and
hence no evil is attached to him. But theB.S. 3-2-5
(Dehayogadva sopi) tells us the karma causes the
connection of body. The Paramatman is
independent of karma, and is connected with the
body. This is confirmed by the srutis, Yah
Pridhivyam tishttan, Ya atmani tishttan etc. So he
is connected with earth, eyes, semen etc. Though
he is said as omniscient etc., he is connected with
impurities etc.

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 The above- mentioned poorvapaksha has no
basis. It is said that the Paramatman has a two-fold
characteristic viz., fill of auspicious qualities, devoid
of all evils and imperfections. The sruti states the
Paramatman is free from sin, and is ageless,
deathless, griefless, flee from hunger and thirst,
whose desires are satya and whose will is satya.
The Vishnu purana reads — “Samasta Kalyana
gunatmakosau”. He has six attributes of Jnana,
aisvarya, sakti, bala, veerya, and tejas.
12. Bhedaditi cet na
Pratvekamatadvacanat 3-2-12
Bhedat= owing to different states; iti cet= if it be
said; na= not so; Pratyekam= everytime;
atadvacanat= contact of evil is negated.
In the Antaryami Brahmana, the contact of evil
to the supreme Brahman is negated repeatedly. The
supreme Brahman is described as the in-dweller and
controller, and the immortal (sa ta atma
antaryamyamritaha).
l3. Api caivameke 3-2-13
Api ca= and; eke: some; evam= read similarly. And
the followers of certain branches of vedas mention
the same. Two birds (atman and Paramatman ) at
no time separated, perch on the same tree (Body).
One (atman ) enjoys the tasty fruit (Karma Phala),

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while the other (Paramatman ) without enjoying the
tasty fruit (Karma Phala) shines with effulgence.
Though both are in the same body, the atman is
subservient to karma, while the Paramatman is not.
14. Aroopa vadeva hi tat pradhanatvat 3-2-14
Tat= Paramatman; aroopavadeva= like that of
formless, PradhanatvaF because that is significant
in giving form and name.
The supreme Brahman is to be known as if
formless, because, the main purpose is giving names
and forms. The atman experiences pains and
pleasures, connected with the forms of things, but
the Paramatman, though connected does not
experience the pains and pleasures. So the
Paramatman is like the one without form.
15. Prakasavat ca avaivardhvat 3-2-15
Ca: and; avaiyardhyat= so that the srutis might not
be futile; prakasvat= like the acceptance of light of
the Paramatman.
Just as we agree the sruti text, “satyam Jnanam
anantam Brahma”, that tells us of the Paramatman’s
form of light, so also the sruti that tells the supreme
Brahman is a true-willed omniscient, causal of
universe, iii-dwelling of all beings, devoid of all evils
and imperfections, should be accepted.

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16. Aha catanmatram 3-2-16
Tanmatram= form of light only; ahaca= sruti tells.
The sruti “Satyam J nanam anatam Brahma” tells the
supreme Brahman as the form of light only, but does
not deny the attributes like the self-will etc.,
mentioned in other texts.
l7. Darsavati ca atho aJfi smarvate 3-2-17
Darsayati ca= the upanishads declare the supreme
Brahman as one of all auspicious qualitiesand
divested of all evils and imperfections; Atho api=
similarly; smaryate= the smritis too tell the same.
The srutis declare- “He knows all, cognizes all”
(Mu); “His supreme manifold power and his inherent
knowledge, strength, activity are spoken of in the
Vedas” (sve-VI-7); “for fear of him, the wind blows,
for fear of him, the sun rises 39., cc such a one is called
the Joy of Brahman” (Tai). Bhagavad Geeta- “O,
Arjuna, he who knows me as birthless, beginningless
and endless, as supreme Lord”. . .. etc. So the srutis
and the smritis are unanimous in the opinion that
the Paramatman has the two characteristics
(auspicious and evil-less).
18. Ata eva ca upama Sooryakadivat 3-2-18
Ata eva ca= therefore only; sooryakadivat= like the
image of the sun in water; upama= similarity.
Therefore only the supreme Brahman is compared
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to the sun in water.
Though the supreme Brahman is in several
different places, he is untouched with the blemishes,
defects or evils in those places. That is why he is
compared to Sun, Moon reflected in water, mirror
etc., because the Sun and water are not effected
with the impurities. Being one, the Paramatman is
present in all beings and though one, he is seen as
many like the Moon in water.

19. Ambu vat agrahanat tn na

tadhatvam 3-2-19
Ambuvat= like the sun in water; agrahanat= the
Paramatman is not seen in the earth etc; tadhatvam=
similairity with the sun; na= not appropriate.
The comparison with the reflection of sun in
water is inapt. The sun etc. are not factually present
in the water, mirror etc. It is only an illusion. But
that the Paramatman in the earth etc., is not an
illusion, because the Paramatman is truly the in-
dweller of earth etc. So it is natural that the Sun
and Moon in water, or mirror, are not in contact
with the blemishes, since the Sun and Moon are
not actually present in them. Hence the illustration
is inadequate.

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20. Vriddhihrasa bhaktavamantarbhavat
ubhaya samanjasxat evam darsanat ca 3-2-20
Antarbhavat= because of entry in earth etc.,
vriddhihrasa bhaktvam = attainment of increase and
decrease (averted); ubhaya samanj asyat= on account
of propriety of both the illustration, and the thing
illustrated.
The Paramatman dwells in (as an antaryami) in
the earth, water etc., but does not get the increase
and decrease of the form and qualities in them. The
Sun and the Moon, reflected in the water resources
like tank, lake, river etc., do not get the increase or
decrease, irrespective of the size and shape of the
water-resources. It is in this point, the Paramatman
is compared to them. There is no restriction of all
the points to be equal in the illustration and the thing
illustrated. For example “Manavaka is a lion”.

21. Prakritaitavatvam hi Pratishedhati tato

braveeti ca bhooyaha 3-2-21
Pratishedati= the sruti text denies;
Prakritaitavatvam= the limit of shapely and shapeless
body; Tataha= so; bhooyaha= again and again;
braveetica = tells.
The sruti text, “neti neti”, denies the limit of the
shapely and shapeless body. So it again and again
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tells that there is something else. “Neti neti” means
that the moorta and amoorta are not solely the form
of the supreme Brahman, but several other attributes
and qualities are the form of the supreme Brahman.
“Neti neti” means naivam, naivam (not of only this,
not of only this).
22. Tadavyaktamaha hi 3-2-22
Tat= that supreme Brahman; avyaktam= not
perceptible by other means of knowledge.
The sruti text says that the supreme Brahman is
not perceptible by the eye. “It is not comprehended
through the eye, nor through vak (speech). “Na
cakshnsha grihyate napi vaca”.
23. Api samradhane
Pratvakshanumanabhvam 3-2-23
Api= and; samradhane= in profound meditation;
Pratyakshanumanabhyam= by sruti and smriti.
The supreme Brahman is realized by deep
meditation, but not by any means. “He is not
attainable by the study of vedas, by intellect, or by
much hearing” (nayamatma pravacanena. . ..). The
same is mentioned in Geeta, “naham vedairna
tapasa.....
24. Prakasadivat ca avaiseshvam
Prakasasca karmani abhyasat 3-2—24
Prakasadivat= like the form of knowledge and joy
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 of the Paramatman; avaiseshyam= no speciality is
known; karmani abhyasat= by the repeated
meditation; prakasasca= the form of knowledge and
joy is known.
The sruti passage, “neti neti” denies the limit of
the Paramatman’s form, but not his form of moorta-
amoorta. The sruti tells, “the sage Vamadeva
realized such form of the Paramatman and knew “I
am the Manu, I am the Sun.
25. Atonantena tadha hi lingam 3-2-25
Ataha= by the reasons mentioned above; anantena=
the Paramatman is full of infinite number of
auspicious qualities; tadha hi= therefore only,
lingam= he has two-fold characteristic
(ubhayalingam.)
By the aforesaid reasons, the Paramatman is fill
of auspicious qualities and is devoid of all evils and
imperfections.

Tonic — 6: Ahikundaladhikarana
26. Ubhavavyapadesat tu
ahikundalavat 3-2—26
Ubhayavyapadesat= both difference and non-
difierence are known from the srutis, ahikundalavat=
like the snake and its coil.

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 Some srutis mention the non-difierence between
the Brahman and the non-sentient matter, while some
other srutis declare the difference between the two.
By the ahikundala nyaya (serpent and its coil) the
non-sentient things are the forms of the Brahman.
27. Prakasasrya vadva tejastvat 3-2-27
Va= the above mentioned contention is not correct;
tej astvat= being effulgence; Prakasasraya vat= like
light and its source.
As the sunlight and the Sun are luminous, both
are identical. Similar is the case with the non-sentient
matter and Brahman.
28. Poorvavadva 3-2-28
Both the contentions mentioned above are
inappropriate. Only the relationship of the part and
the whole (amsa amsibhava) is apt. As proved in
3.8. 2-3-42 and BS. 2-3-46, the universe is a part
of the Brahman in the sense of its being an attribute
that has no separate existence apart from it.
29. Pratishedhat ca 3-2—29
Pratishedhat ca= and on account of denial of
properties of non-sentient matter in the Brahman.
The srutis dedclare — “The Paramatman is great,
birthless, all pervasive, ageless, deathless’” and by
the emaciated state of insentient matter, the
Paramatman does not dwindle”. Thus, the
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properties of the insentient matter are negated in
the Brahman. The sentient atman and the insentient
universe are the parts (amsas) of the Paramatman
(amsi).
That which is with the subtle sentient beings and
insentient matter is the causal Brahman, and that
which is with the gross sentient and insentient is the
effectual Brahman. So the causal and effectual are
non-different.

Topic — 7: Paradhikarana
30. Paramatassetoonmana sambandha bheda
vvapadesebhyaha 3-2-30
Ataha= other than the Brahman; Param= there exists
something else; setu-unmana-sambandha-bheda
vypadesebhyaha= because ofthe mention of bridge,
measure, connection and difference. There is
something else that is attainable, other than the
Brahman, the preeminent cause of the universe and
that is what the srutis Speak about. “Then that which
is the atman is the bridge and a sustainer” (ch 8-4-
1). A bridge is used to provide a way across a
river to cross over from one shore to another shore.
We read another sruti that tells us that the man
crosses over the bridge and has his desire fulfilled
(etam setum teerthvadha sannaddho bhavati). So

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the Paramatman is the bridge, and there is something
attainable by the seeker of mukti, other than the
Paramatman. The srutis speak of the four-footed
Brahman and sixteen parts (kalas). So the Brahman
is measurable and is the means of attaining
something immeasurable to the seekers of salvation.
And besides the srutis speak of “amritasya Param
setuhu”, amnritasaisha setuhu” etc. So this Brahman
is the bridge or the means to us to cross over the
sea of samsara and attain something other than the
Brahman. Thus it is evident of two viz., Prapaka
and Prapya.
31. Samanvat tu 3-2—31
Tu: the above-mentioned contention is inapt;
samanyat= on account of similarity.
The contention that there is something attainable
other than the Paramatman, mentioned as the
embankment, does not stand to the reason. The
sruti states that the Paramatman holds together the
worlds and maintains the boundaries (esham lokanam
Asambhedya). It is in this sense that the Paramatman
is compared to the embankment or bridge (setu).
(Sinoti badhnati) svasmin sarvam
cidacidvastu Jatamiti setuhu). It means the
Paramatman binds the universe of sentient beings
and insentient matter in him. In the usage, “etam

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 setum teertva”, the term teertva means having
attained, as in the usage of“vedantam teertva”.
32. Budhvardhaha Padavat 3-2-32
Padavat= like the mention of feet; Budhyardhaha=
to fecilitate the meditation.
It is true the sruti states that the Brahman has
four feet and sixteen parts. This mention of measure
is for the sake of meditation. That the Brahman is
immeasurable, is known from another sruti, “satyam,
J nanam anantam Brahma”. The speech, Prana, eye
and mind are fancied as the four feet ofthe Brahman,
intended for the use of the upasakas.
33. Sthana Viseshat Prakasadivat 3-2-33
PrakasadivaF as in the case of light; sthana
Viseshat: by the limiting adjuncts.
The light pervades in all directions. But when it
passes through a window, it is limited to the size of
the window. Similarly the Brahman, though all
pervading, being immeasurable, is limited differently
when connected with the limiting adjuncts like vak
etc.
34. Upapattes ca 3-2-34
Because of the proof of the srutis too, the
Paramatman is the means of attaining him, to his
devotees, and none else. The Paramatman is
attainable and he is the means of attaining him. The
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sruti text declares that the Paramatman is attainable
not by the study of vedas, not by intellect and not
by hearing. The Paramatman is attainable by the
one whom he likes. He displays his form to such a
devotee.
35. Tadhanvapratishedhat 3-2-35
Tadha= similarly; anyapratishedhat= by the denial
of all else.
Similarly by the denial of everything else, it
follows that there is nothing else ‘save the Brahman
and this is what the srutis confirm: “That Brahman
is without prior or posterior, without interior or
exterior’” “The whole universe is pervaded by this
Purusha”, “That beyond which there is nothing
superior or inferior”. The sruti “Paratparam
purusham upaiti”; aksharat parataha paraha= the
greatest of all.
He is greater than the atman who is greater than the
Prakriti. He who meditates on the Paramatman
attains the immortal salvation and there is no
alternative to achieve this.
36. Anena sarvagatatvam
ayama sabdadibhyaha 3-2-36
Anena= by the reasons mentioned above; ayama
sabdadibhyaha= by the srutis and smritis which
speak of this all-pervasion; sarvagatatvam= his
omnipresence is known.
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 The sruti declares that “This whole is pervaded
by the Purusha”. And it is only “Narayana who
pervades in the visible and in the heard of things of
the external and internal places” (P.S.). The wise
know the Paramatman, as eternal, omnipresent and
subtle. The word ‘adi’ in the sutra, refers to the
srutis “Brahmaivedam sarvam”, “atmaiveda
sarvam”.

Topic — 7: Phaladhikarana
3’7. Phalamata upapattehe 3—2-37
Ataha= from the Paramatman; phalam= the fi'uit;
upapattehe= on account of propriety.
By the word ‘Phalam’, no specification of the
Phala is made. So it is obvious that the omniscient,
omnipotent and greatly gracious Paramatman could
give both the pleasures of this world and other world
to the performer of yoga, charities and homas, and
the fruit of salvation as well to the upasakas. But
the karma, which is inert, and destructive of moment
can not give the fruit of another time.
38. Srutatvat ca 3-2-38
And the Paramatman is the ordainer of results, and
the upanishads say so.
The sruti states, “the supreme Brahman is the
giver of food and health” (Br. 6-4-24)
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39. Dharmam Jaiminirata ova 34-39
Ata eva= by the two reasons mentioned nhovc;
Jahnnihi = Jaimini thinks; Dhurlmmr scriptural
conduct as the bestower of fruit.
For the very two reasons Viv... srutis and
reason mentioned above, Jaimini considers the
performance of sacrifice and charity etc., is the giver
of results. We find in this world. the work of
husbandry itself gives directly or successively. the
fruit of that work. Similarly the deed. in the form of
yaga, dana etc., is the yielder of results, through
“apoorva”, though not directly. This the! is
mentioned in the vedas, “one wishing for heaven,
shall perform a sacrifice”. This vedic injunction
points to the fact that the deeds ofyaga etc., are the
means of attaining the heaven, not directly but
through the “apoorva”.
40. Poorvam tu Badaravano
hetu vyapadesat 3-2-40
Tu= but; Badarayanaha= the sage Vyasa holds the
opinion; Poorvam= of the Paramatman as said
perviously; hetuvyapadesat= owing to the
specification in the srutis.
Badarayana holds the opinion that the bestower
of results is the Paramatman, but not the ‘apoorva’
as held by Jaimini.
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 The word ‘tu’ in the sutra refutes Jaimini’s view
of unseen potency of action (apoorva). The word
‘yaga’ is derived from the root ‘yaj” to worship.
This is the karma in the form of worship. When
there is a clear pointer in the srutis that the results
are given by the Paramatman, there is no meaning
in bringing in the ‘apoorva’. In the Geeta too, only
the Paramatman is menti oned— “which ever god who
is the body of myself, a devotee worships with faith.
I ordain for him unswerving faith in that very form.
And with that faith he continues his worship and
obtains the results he desires as ordained by
me”.(Geeta VH 21-22).

Chapter — III
Section — III

Topic — 1: Sarva Vedanta Pratvayadhikarana

1. Sarva Vedanta Pratyayam codanadva

viseshat 3-3-1
Codanadya Viseshat= by the sameness of scriptural
injunctions; sarve vedanta pratyayam= the
meditation is same as apprehended in all the
upanishads.

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{Doubt}: The upanishads differ according as the
context and the branch of the vedas differ. For
instance, the vow of holding fire on head known as
“sirovrata” is enjoined for the followers of
Adharvana Veda. If the upasanas are same in all
the branches of vedas, the injunction sirovrata to
the adharvanikas is meaningless. Otherwise it should
be accessory in all the upasanas, without restriction
to adharvanikas. So the upasana enjoined in one
branch should differ from the one enjoined in
another branch.
(Remy): The Brahmopasana enjoined at all places
of the upanishads is the same, because in the
enjoined texts, the incitements, like Vidyat, upaseeta
are same. By the word, ‘adi’ in the sutra, the word
of injunction, the form and name etc., being same,
according to the famous Poorvameemamsa sutra
(ekam va samyoga roopa codankhya viseshat). The
upasana is same, though mentioned in the different
branches of veda. Candogeas and Vajasaneeyas
used the words “Vaisvanaramupast”, and therefore
the Vaisvanara vidya is the same, the result of which
is only the attainment of the Brahman.
2. Bhedanneti cct ekasyamapi 3-3-2
Bhedat= by the difference; na= the vidyas are not
same; iti cet= if it be said; ekasyamapi= the details
in the same upasana are no fault.
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 If it be said, that the upasanas can not be same,
due to the difference in the details, then not so,
because the differences are possible in the same
upasana. That which is enjoined at one place in
one context, to one discipline, by a sage could be
the same to another discipline by the same sage in
another place and context.
3. Svadly/ayasya tadhatvehi samacare,
adhikarat ca savavatca tanniyamaha 3-3-3
Svadhyayasya= for the study of vedas; tadhatvehi=
for making ready; savavat= like the seven—sun homa;
tanniyamaha= the sirovrata is prescribed; samacare=
in the “samacara” of adharvanika treatise; adhikarat
ca= known as assigned.
In the adharvana the rite of holding fire on the
head is intended not as an accessory of upasana
for making ready to the study of veda. Hence it is
said, (“naitada ceerna vratodheeyeta”) he who does
not perform sirovrata should not study the Vedas.
In the book of ‘Samacara ‘ belonging to the
branch of adharvana, it is mentioned as the Veda
Vrata. Just as from the fact that the seven kinds of
Soorya oblations counting from Saurya to satodana
shouldn’t be done in the “three sacrificial fires”,
but should be done in ‘one fire’ and these oblations
are restricted only to the followers of adharvana
Veda, so also the Sirovrata is intended for the
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followers of adharvana veda, connected to the study
of Vedas.
4. Darsavati ca 3-3-4
The srutis too speak of the oneness ofBrahmavidya.
In the ‘dahara vidya’, it is said that which is in the
daharakasa should be known by hearing and
thinking etc. And that is the Paramatman, full of
auspicious qualities, and devoid of evils, which is
to be meditated upon. The taittereeyas also when
speaking of this vidya repeat what has been said by
the candogas and enjoin, “there in the subtle space
exists and there what the griefless is, should be
meditated”. So the one that should be meditated,
mentioned in both the branches is same. So the
upasana mentioned in all the branches is same.
5. Upasamharordhabhedat vidhi seshavat
samane ca 3-3-5
Samane ca= and when the upasana is the same;
upasamharaha= the traits are to be combined;
Ardha-abhedat= the result being the same; vidhi
seshavat= like the subsidiaries of injunction when
the upasana is only one in all the upanishads, the
qualities mentioned in one upanishad should be
combined in another, since the object of meditation
is the same.
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Topic — 2: Anyadhatvadhikarana
6. Anvadhatvam sabdaditi cet na avise‘shat
3-3-6
Sabdat= on the authority of upanishad texts;
anyadhatvam= difference; iti cet= if such be the
argument, na=not correct; aviseshat= owing to more
of similarity. The difference of the upasanas is
known from the srutis, because it is said the forms
of the udgeedha upasanas are found different in the
chandogya and Brihadaranya upani shads. But this
is the improper point, because many details of
directions connected to the upasana are same.
Both the Candogas and Vaj asaneyins
mentioned in the beginning that the gods accepted
the ‘udgeedha’ as the means of defeating the
enemies. The Vajasaneyins said that the gods said
they would conquer the demons with the udgeedha
in the Yajna. The Candogas also said, that the gods
took the udgeedha to torment the demons. For no
contradiction in the beginning, we come across an
appositional use of Prana with udgeedha. “This
indeed is also udgedha”. In the Chandogya
upanishad also the agency of Prana in singing is
inferred metaphorically. From this also follows the
identity of upasana.
Released by Maran’s Dog ,Toronto, Canada
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7. Na va prakarana bhedat paro
vareeyastvadivat 3-3-7
Prakaranabhedat= due to difference in the beginning;
na va= the Brahmopasana is not same;
Parovareeyastvadivat= greater than very great
qualifies.
Though read in the same branch of Veda, the
udgeedha possessed of greater than the greater
qualities, is different from the udgeedha” and in the
Brihadaranyaka, the singer of that entire udgeedha
is enjoined to be looked upon as Prana. The word,
‘nava’ indicates the upasana taught in both the
branches is not same.
8. Samjnatas cet tadukta masti tu tadapi 3-3-8
Samjnataha= by the designation; tat: the sameness
of vidya; uktam cet: if said; tadapi= the sameness
of designation; asti tu= exists different upasanas to
different karmas.
It can not be said that the upasana in the name
of udgeedha taught in the two branches is the same.
Though the Vidyas vary, the name could be same;
For instance, the nityagnihotra and the kundapayina-
ayanagnihotra” come under the name of agnihotra,
though the karmas are different.
9. Vyaptesca samanjasam 3-3-9
Vyaptesca= and by the pervasion of the sacred
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syllable, ‘om’ subsequently in the Chandogya;
Samanjasam= it fits in as the object of meditation
in the middle too. In the middle and subsequent
parts of the first Prapataka of Chandogya, the
pranavam is the object of meditation. One need
not doubt how the word, ‘udgeedha’ which speaks
of the complete udgeedha in the sentence, “taddeva
udgeedha mupasam cakrire”, can connote its parts
only.
The words indicating the whole are seen to
be used to the parts as well as in the case of a cloth.
Though some part of a cloth is seen burnt, do we
not say, “the cloth is burnt”. In the two branches
the obj ect of meditation is different, it is established
that the enjoined vidyas are different.

Topic — Sarvabhedadhikarana
3:
l0. Sarvabhedat anyatra ime 3-3-10
Ime= these qualities; anyatra= in kausheetaka Prana-
vidya (are to be meditated); Sarvabhedat= because
of non-difference.
In the Prana vidya of Chandogas and
Vaj asaneyins the greatest qualities do not differ from
those in the Prana Vidya of Kausheetakas, those
are to be meditated in the Prana Vidya of
Kausheetaka.

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 The Pranopasana mentioned in the kaushee’taka
is not different from the pranopasana mentioned in
the chandogya and Brihadaranyaka. The qualities
like vasishtta etc., to be meditated on him in
Kausheetaki too.

Topic — 4: Anandadvadhikarana
11. Anandadayaha Pradhanasva 3-3-11
Anandadayaha= Joy and other characteristics;
Pradhanasya= of the Brahman.
In all the Brahma Vidyas, the obj ect of meditation
is the supreme Brahman, the attributes of that
Brahman likejoy etc., should be taken into account
in all the Brahma vidyas. The attributes or the
qualities can not by themselves separately exist, they
should be with some entity.
12.Privasirastvadya Prapti rupa cayamcavau
hi bhede 3-3-12
Priyasirastvadya Praptihi= the attributes like ‘dear
head’ etc., mentioned in the taittireeya upanishad
are not to be added in the Brahmopasanas of other
branches; bhede= in the context of limb-difference
if accepted; upacayapacayau= the increase and
decrease have to be attributed, and that is absurd.
The form and qualities like knowledge, joy
etc., of the Brahman deserve to be carried on in all
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the Paravidyas; but not the dear head etc., because
these are not the qualities of the Brahman. These
are mentioned in the srutis only to compare the
Brahman with the man. If however the limb-
difference like the head, shoulder, tail etc., is
attributed to the Brahman, the Brahman is meant to
be susceptible to his increase and decrease. Then
this contradicts the sruti passages like, “Satyam
J nanam, anantam Brahma”.
13. Itaretvardha samanyat 3—3-13

Tu: however, ardha samanyat= since the form of

Brahman, the object of meditation, is same in all
the vidyas; itare= the joy etc., are to be included.
The form of the Brahman, who is to be
meditated is same in all the Brahmavidyas. The
essential qualities of the Brahman viz., reality,
knowledge, joy, purity-and infinity should be
included in all the Brahma Vidyas.
l4. Adhyanava Pravojanabhavat 3-3-14
Adhyanaya= for the use of meditation,
Prayoj anabhavat= because such description serves
no purpose. The attributes of having joy as the
head and so on described in the tailttireeya are not
meant for any other specific use, but just for the
use of meditation. For easy understanding of the
anadamaya Brahman, the description of head etc.,

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as joy etc. is made in the secondary sense, and is
not connected with the anandamaya Brahman.
15. Atma Sabdat ca 3-3-15
Ca: and; atma sabdat= because the word ‘atman’
is used in the sruti.
The sruti text, “ anyontara atmanandamayaha”
points to the anandamaya, by the term, ‘atman’.
So it is clear that the anandamaya is the atman. But
it is absurd and impossible of the atman to have the
head, shoulder, tail etc. So to meditate on the joyfiil
Brahman, the description with head etc., is made.
16. Atma grihetiritaravat uttarat 3-3-16
Itaravat= as in the other srutis (now); atmagriheetihi=
the use of the word, ‘atman’ (should be understood
for the Paramatman); uttarat= in the ensuing sruti.
In the Aitareeya upanishad, it is mentioned,
“In the beginning this was but the atman alone”.
He thought “Let me create the worlds”. The term
‘atman’ in the sruti is meant for the Paramatman.
So the word atman, in the sruti “anyontara
atmanandamayaha is meant, in the sruti,
“Sokamayata bahusyam prajayeya”, with the ‘tat
sabda as ‘saha’.
l7. Anvavaditi cet syat avadharanat 3-3-17
Anvayat= in the former sruti passages, the word,
‘atman’ is connected with the Pranamaya etc., which
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are not the atmans, iti cet= if it be said; syat= is
possible; avadharanat= because it confirms the
notion about the Paramatman in the mind of the
upasaka.
In the former sruti passages, the term, ‘atman’
is seen to be a pointer to the Pranamaya etc., which
evidently are not the atmans. So it is not possible
to confirm that it is the term for Paramatman, in the
subsequent sruti passages. If this is the contention,
this is no defect though the term atman, points to
the pranamaya etc., which are not the atmans, since
the intention is to inculcate, for sure, and affirm the
opinion on the Paramatman in the mind of the
upasaka.

Topic — 5: Karvakhyanadhikarana
18. Karvakhyanada poorvam 3-3-18
Karyakhyanat= since it should be mentioned;
apoorvam= it is connected with a new injunction.
The vedic scriptures are meaningfill in making things
known, which are not known by any other means
of knowledge. Therefore a fresh injunction is given
here. Previously it is said that there still lies the
Prana Vidya on the tapis, and hence this is discussed
in this adhikarana. The Chandogya reads — “It is
for this reason indeed that people when eating, cover

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it up with waterjust before and after eating”. The
Brihadaranya text reads, “ therefore wisemen who
are versed in the vedas sip a little water from the
palm of the handjust before and after eating. They
regard it as removing the nakedness of the chief
Prana. Hence men possessed of this knowledge
shall sip a little water before meal and after meal; so
as to remove the nakedness of the chief Prana. It
means they think the water as the cloth to the chief
Prana.
{Doubt}: Is the sipping of water (acamanam)
enjoined? Or is it an injunction to know the water
in the acamana as the cloth to cover the nakedness
of the mukhya Prana.
(Reply): It is true that the verb, acamate in the texts
“asishyannacamate”, “asitva ca ca met”, is in the
vidhiling (Pontential mood). Such verb of vidhi is
not found elsewhere. Eg. Etameva tadananagnam
khrute. Water as the cloth of Prana is mentioned
by way of eulogy. But this contention is not
justifiable. The acamana is known traditionally fiom
the smritis. Hence there is no need to enjoin in this
context, which is already known. The srutis are
meaningful if they make unknown things to be
known. Hence in the beginning and conclusion,
the intention of the sruti is to speak of the acamana
purported to be known as the cloth to cover the
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nakedness of the mukhya prana. Therefore the
chandogas read that before and after meal, they
cover the Prana with waters, but not as sipping
water. So if there is a statement in the sruti of what
is not established by other means of knowledge, it
must be taken that a new thing is enjoined by the
sruti.

Topic — 6: Samanadhikarana
19. Samanaevam ca abhedat 3-3-19
Samaria evam= in the same branch; abhedat=
oneness of the object of meditation.
In the Vajasaneeya branch under the tepic of
‘agnirahasya’, the Sandilya Vidya is enjoined. The
text begins with “Satyam BrahmOpaseeta”, and then
read, “he should meditate on the Paramatman, who
is identified with the mind, who has the chief Prana
in his body, and who hasthe effulgence for
appearance etc. In the “same branch, the text reads,
“this being identified with the mind, resplendent
within the heart like a grain of rice or barley. He is
the lord of all, the ruler of all and he governs
whatever there is”.
(lzoubt): Is the Sandilya Vidya enjoined at both
places is same? Or different.
The Sandilya Vidya enjoined at both places
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is same. The attrilbutes like the full-mindedness, the
body of the vital force (mukya Prana) and the
effulgence are mentioned at both places. At one
place, the powers like the control of all etc., are
mentioned, whereas at another place the qualities
like self-will etc., are spoken of. Infact in a way the
control and self-will are the same powers. Thus
theexlIa qualities taught in one text are not different
from those already stated, but only a variation in
terms. So the Sandilya vidya is same, taught at two
places.

Topic — 7: Sambandhadhikarana
20. Sambhandhadevamanyatrapi 3-3—20
Evam= like that in Sandilya vidya; anyatrapi= in the
Satya vidya too; Sambandhat=just as the Sandilya
vidya is the same, taught at two places, by
thecombination ofqualities, so in the Satya vidya
in both the contexts of adhidaivata and adhyatma,
the secret names (ahaha, aham) should jointly be
understood. The Vajasaneyin in the context of Satya
vidya, begins with “Satya is Brahman” and then
said, “That which is Satya is that Sun. The being
who is in that orb and the being who is in the right
eye”. Then after the Vyahritis (mystic syllables,
bhooh, bhuvah etc) are conceived of as his body,
two secret names are taught. His secret name is
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 “ahaha”. This is in the adhidaivata; his secret name
is “aham”. This.is in the adhyatama. These secret
names are taught as the accessories of the upasana.
(Doubt): Are these secret names to be understood
jointly in both the places? Or separately one in the
adhidaivata (divine) and the other in the adhyatma
(corporeal)?
(Poorvapaksha): Both the secret names viz., ahaha
and aham should be understood at both the places
i.e. divine and corporeal, because, as in the case of
Sandilya vidya, the object of meditation is the same,
and that is ‘Satya Brahma’.
21. Na Vaviseshat 3-3-21
Viseshat= because of distinction; nava= not so.
There lies a distinction of the object of meditation
connected to the different places. It means the
difierence in form and hence the distinction of vidya.
Hence the two secret names should not be jointly
understood in both the places.
Unlike that in Sandilya Vidya, though the object
of meditation viz. Satya Brahma, here is same, one
is in the orbit of the sun, and the other is in the right
eye, to be meditated on. So because of the different
places and different forms, the two secret names
separately should be understood in their respective
places.

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22. Darsavati ca 3-3-22
Ca= and; darsayati= the sruti tells.
The sruti text, (“tasaitasya tadeva roopam
yadamushya roopam”) says the form of the
adityapurusha is same as the akshi purusha. It is
only an analogy (atidesa). Hence the vidya is not
same.

Topic — 8: Sambhritvadhikarana
23. Sambhruti dvuvyaptyapi ca ataha 3-3-23
Ca= and; sambhruti dyu vyapti= the power of
creation and pervasion; ataha= according to the
difference of place.
And the qualities of unchallenged power and the
pervasion of heaven are not to be added to other
vidyas, for the same reason of association with
special places.
In the supplementary text (khila that contains no
injunction or prohibition) of Narayaneeya branch,
the passage reads, “the powers of creating space
etc., have Brahman alone as their source and are
held by Brahman without any challenge and that
Brahman pervaded the heaven. Such exalted
qualities as the possession of unchallenged powers
and pervasion of heaven are not to be combined in
Sandilya vidya and Daharavidya etc., since these
are connected with the limitation by place.
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Topic — 9: Purusha Vidyadhikarana
24. Purusha Vidyayamapi ca itaresham
anamnanat 3—3-24
Ca=and; Purusha vidyayam= in the course of
Purusha vidya; itaresham= in other branches the
qualities are not to be added; anamnanat= because
of not recited. In the upanishads of Chandogya and
Taittireeya, the Purusha vidya is taught. The
characteristics stated in the Purusha vidya of the
two upanishads are different. Hence the purusha
vidyas differ. The Taittireeyas read the purursha
vidya thus: “of that very man of knowledge, fancied
as the sacrifice, the soul is the scrificer, faith is the
wife, body is the sacrificial stick, chest is the altar
of sacrifice, hairs in the body are the grass-blades,
the tuft is the Veda, the heart is the animal.
Chandogas also read the Purusha vidya. Here
the man is imagined as the sacrifice, and his span
of life is divided into three parts and are conceived
of as the three periods of the sacrifice (i.e Savanas
during which the somajuice is extracted); his desire
for food etc., are imagined as the initiation for the
sacrifice and so on. In the Taittireeya, the attaimnent
of the Brahman is the result of the Purusha vidya,
whereas in the chandogya, the attainment of long
life is the result. The form of the Purusha vidyas
difier and the results too differ. Thus the purusha
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vidyas differ and the characteristics mentioned at
one place should not be added in another place.

Topic — 10: Vedhadvadhikarana

25. Vedhadvardha bhedat 3-3-25
The passages read in the beginning of the upanishad,
like “sukran Pravidhya, hridayam Pravidhya” etc.
are found useful for the rites of exorcise etc. hence
they are not the accessories of the Brahma vidyas.
The adharvanikas read —- “Sukrarn Pravidhya,
hridayam Pravidhya etc, the samavedins read deva
savitaha prasuva Yajnam prasuva”, Katakas and
Taittireeyakas read, “Sam no mitra sam
varunaha” ..... , Satyayins read, “svetasvo
harineelosi....”, Aitareeyins read — “Indrohavai
vritram hatva mahanabhavat”. . . ., Kausheetikas read
— “Prajapatirvai samvatsaraha tasaisha atma
yanmahavratam”....., Vajasaneyins read — “deva
havai satram nisheduhu” in the Pravargya Brahmana.
The mantras ‘sukram pravidhya’ etc., are
connected with the rites of exorcism and Pravargya
rites. The mantras, “sam no mitra sam varunaha”. . ..,
are connected with the study of veda. So these
mantras are not at all connected with the upasanas.

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Topic — 11: Hanvadhikarana
26.Hanau toopavana sabda seshatvat kusa
chhandastutyupaganavat taduktam 3-3-26
Tu= but; kusachhandastuti upaganavatz as in the
caseof sticks, metres, praise and recitation; upayana
(acceptance) sabda seshatvat= because the upayana
sentence remains after the hana (rejection) sentence;
Hanau= in the place of hanah; upayana too should
be thought of.
Chandogas read — “Like a horse becoming clean
by shaking off its hair, or like the Moon becoming
bright by coming out from the mouth of Rahu, I
shall leave the sins and attain the world of Brahman.
Adharvanikas read, - “ the knower of Brahman
completely shakes off both virtue and sin and
becomes pure and attains absolute equality. The
Satyayins read —“ his sons inherit his properties,
his friends his virtuous deeds and the enemies his
sinful deeds”. The Kausheetakins read — He shakes
off both virtues and sins, his beloved relatives get
his virtues and his enemies his sins”. Thus in some
texts it is seen that the virtues and vices leave the
Brahma vetta, in some texts it is read that his beloved
relatives get the virtues while his enemies get the
sins. And in some texts both the above are read.
So the sutra clarifies — Even if rejection alone is

307
heard of in a text , acceptance should become added
to it, since it forms its counterpart of rej ection. And
in the Kausheetaki upanishad the word, acceptance
is spoken of as a correlative of rejection. Hence
acceptance follows as a matter of course even at
other places where the word rejection alone is heard
of. Apropos the following illustrations may be
taken (1) We hear of the origin of the Kusas from
the great trees in a general way. But Satyayins
specify, “Kusas are made of audumbara tree”. Thus
we find the general statement concludes in the text
of the specific passage of Satyanins. (2) In the
text, the meters of the gods and asuras are
mentioned in a general way. Here the text does not
specify which metre should be first used- The text
of Paingins says the metres of the gods have the
precedence. (3) No particular time is said for
chanting the hymn for taking up the vessel called
“Sodasin”. But the Rigveda text says that near
about the time of the sun-rise, the hymn could be
chanted. (4) In some text the chanting of the hymns
is prescribed for the priests in general. But a
specific mention is made that the Adhvaryu is not
to sing (Yaj). The idea conveyed by the above
illustration is just as in the case of kusa etc., the
acceptance should be combined with rejection.

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Topic —12: Samparayadhikarana
27.Samparave tartavyabhavat
tadha hi anye 3-3-27
Samparaye= at the time of the atman departing the
body; tartavya-abhavat: then nothing remains to be
attained; tadha hi: thus only; anye= others say:
The Kausheetakins say, “he attains this path of
the gods (devayana) and then arrives at the world
of fire”, “he arrives at the river, ‘viraja’ and crosses
this by the mind, and thereby shakes off virtue and
vice”. According to the Tandins and Satyain, the
knower of Brahman gets rid of the virtues and vices
at the time of departing the body. Now a doubt
arises whether he gets rid of the virtues and vices
both at the time of departing the body and on the
way of ‘devayana‘. But the sutrakara affirms that
he forsalces the virtues and vices completely only
at the time of departing the body. The reason is
that there is nothing left to attain the results of virtues
and vices, without the body exCept the attainment
of salvation, by dint of Brahmavidya.
28. Chandata ubhgyavirodhat 3-3-28
Ubhaya—avirodhat= without contradiction between
the srutis and actual state; chandataha= the terms
of qualities can be freely correlated.
The previous sutra affirms that the knower of
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Brahman will be completely rid ofvirtues and vices,
at the time of departing the body. To avoid any
contradiction, the texts in the Kausheetaka sruti
should be arranged. That is, the sentence “Satam
devayanam Pandhanamapadya, should succeed the
sentence “tat sukrita dushkritee dhoonite”. It means
the knower of Brahman, at the time of departing the
body shakes off completely the virtues and vices
and then takes up the path of archis and attains the
worlds of fire etc.
29. Gaterardhavatvam ubhayadha anyadha hi
virodhaha 3-3-29
Ubhayadha= in two ways; gatehe= the srutis which
speak of the path of archis etc; ardhavatvam= are
meaningful; hi=because; anyadha= if otherwise;
virodha= contradiction arises.
If some part of virtues and vices is annhilated at
the time of departing the body, and the remnant is
destroyed on the way to the other worlds, the sruti
that tells the path of archis is meaningful. If otherwise
all the karmas are completely destroyed, only at
thetime of departure from the body, the subtle body
too gets destroyed. Then the journey of only the
atman is impossible and therefore the destruction
of all the kannas of the Brahmavetta is not possible.

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30. Unananna
stallakshanrdhopalabdherlokavat 3-3-30
Upapannaha= reasonable;
tallakshanardhOpalabdheh=because the works for
such a body are found, lokavat= as is the case in
common life.
The course ofj ourney of the released atman with
subtle body is meaningful. In this connexion, the
srutis speak of many results such as ascending the
couch, conversation with the Paramatman seated
on the couch, and experiencing the joys, moving
about freely, becoming one and three etc. So the
journey of the released atman in the path of light is
possible with the subtle body. The Brahmavidya
itself is not the cause of the subtle body, but it should
facilitate the path of light (archiradimarga), for the
attainment of the Paramatrnan for the mukta, we
find in our experience, the tanks are dug for the
abundance of crops. After some period later,
though they are made use of for the crops, we use
them for drinking and bathing. Similar is the case
with the use of the subtle body of the released soul,
in the attainment of salvation, which is the fruit of
Brahmavidya.

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31. Yavadadhikara mavasthitiradhikarikanam
3-3-31
Adhikarikanam= for those who are ordained for a
mission; Yavadadhikarah= till it is completed;
avasthitihi= the karma exists.
It is not said that all the karmas of all the knowers
of Brahman would be destroyed. But it is said that
the karmas of those who are eligible for the path of
light would be annhilated completely at the time of
departing the body. But the sages like Vasishtta are
ordained for a mission of stimulating the vedic
activity. Since it is not completed, they do not get
the path of light. So long as their authorised mission
continues, its causal karma does not end.

Topic — 13: Aniyamadhikarana

32. Aniyamaha sarvesham avirodhaha
sabdanuma-nabhyam 3-3—32
Aniyamaha= no restriction; sarvesham= to all;
avirodhaha= there is no contradiction; sabda-
anumanabhyam= as is known fi'om the srutis and
smritis.
The path of light (archiradigati) is not restricted
to the devotees of any particular Brahmavidya (say,
upakosala vidya). It is attainable by all the
Brahmopasakas. This involves no contradiction as
is known from srutis and smritis.
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 The Chandogas read - “Those who are devoted
to the Panchagni vidya, and those who while living
in the forest, meditate thus on faith austerity and
who practise other Brahma vidyas, follow the path
of light. The Vajasaneyins read, “those who are
devoted to the Panchgnividya, and those others who
meditate with faith upon satya, attain the path of
light. From these srutis it is obvious that the path
of light is not restricted only to the devotees of
Panchagnividya, but is enjoined to all belonging to
all the Brahmavidya. The word ‘satya’ is used for
the Brahman, as is frequently used “Satyam,
Jananam anantam Brahma”, “Satyam Tvena
Vijijnasitavyam” etc. the word, ‘tapa’ is used in
the Chandogya sruti, “tadya ittam viduhu”. This is
meant in the Vaj asaneya sruti, “Ya evametat viduhu”.
So the satyam and tapa are the terms used for the
Brahman. The smriti also says that those devoted
to any of the Brahma vidyas are eligible for the
journey in the path of light through archis, day, bright
fortnight, north semester etc.

Topic —14: Aksharadhyadhikarana

33.Aksharadhiyamtvavarodhassamanya
tadbhavabhyamaupasadavat taduktam 3-3-33
Tu= however; aksharadhiyarn= of the negative
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qualities of the akshara-Brahman; avorodhaha=
should be the inclusion, in all the Brama Vidyas;
Aupasadavat= like the upasad sacrifice; samanya
tadbhavabhyam= because in all the upasanas, the
akshara Brahman is same and because the qualities
are always connected with the form of the Brahman;
tat= it; uktam= is mentioned in the
Poorvameemamsa.
The Vaj asaneyins read about the akshara
Brahman — “O Gargi, the knowers of Brahman say
this akshara Brahman is neither gross nor minute
neither short nor long” etc. the adharvanikas read,
“about the akshara Brahman”, “that which can not
be perceived and grasped, which is without gotram,
features” etc.
The negative qualities of the akshara Brahman
should not be restricted to where they occur, but
should be included in all the Brahma Vidyas. He
who desires to contemplate on the uncommon form
of the Brahman, should not only think of the bliss
etc., which exist in the patyagatman, but also of
thenegative qualities like “not gross, nor minute”
etc. Since these qualities are of use in knowing the
form of Brahman, they should be included inall the
Brahma Vidyas.
“As in the case of the upasad sacrifice” is said
by the sutrakara, by way of the illustration. The
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 mantra read in the upasada sacrifice is called the
“aupasada”. This is read in the Sama Veda. The
mantra is “agnervai hotram veradhwaram”. This is
enjoined for its use while offering the cakes, found
in the veda of udgeedha yet this is changed by the
Adhvarya priests of the Yajurveda, since the
Purodasa has to be offered by the Adhvaryu (and
not the udgeedha) and since the subsidiary sacrifices
are regulated according to the main sacrifices (in
which the Adhvaryu makes the offerings). This
has been proved by Jaimini in the sutra, “in the
case of disparity between the subsidiary text
(revealing the mantra for the first time) and the
principal text (revealing the application), the
subsidiary text has to be associated with the main
injunction since the former is meant for the latter”.
34. Ivadamananat 3—3—34
Amananat= by the meditation; iyat= this much could
be connected;
The negative qualities which are attributed to the
Brahman and which indicate that the Brahman has
the qualities likejoy etc., and is flee from all demerits
are to be included in all the Vidyas.

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Topic — 15: Antaratvadhikarana
35. Antara bhootagramavat svatmanonjadha
bhedhanupapattiriti cet na upadesavat 3-3-35
Svatmanaha=declared about their individual atmans;
antara= in most of all; bhootagrama vat= as in the
case of the group of elements; anyadha= otherwise;
bhedanupapattihi= repetitive statements can not be
justified; iti cet= if it be said; na= not so; upadesa
vat: like the instruction of Sadvidya. The query of
ushasti (Ya atma sarvantaraha) is about the
Pratyagatman connected with the group of
elements. Otherwise the repetitive statements can
not bejustified. If such be the objection, it is ruled
out, the two questions and two replies are about
the Paramatman like the instructions in sadvidya.
In the course of dialogue between ushanti and
Yaj anvalkya and between kahola and Yajnavalkya,
it is about the jeevatman and Paramatman
respectively. If this were not so, there wouldn’t be
any difference between the first answer, “Yah
Pranena Praniti” and the second answer, “Yo
asanaya pipasadyateetaha” and hence mere
repetition would be meaningless. Therefore the
vidyas mentioned are different.
(Conclusion): The Brahma Vidya taught to both is
same. In the sentence “Yat Sakshat aparoksha
Brahma”, the word Brahma is used for the
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Paramatman. True, sometimes it may be used for
the J eevatman. But to differentiate from this, in the
sruti, “Yat sakshat Brahma”, is mentioned as an
adjective. The use of ‘aparokshat’ meaning at all
places at all times, and “sarvantarah”, should mean
the Paramatman. Hence at both the places, the
qualities of the object of meditation is same and
hence the vidya taught is same.
36. Vjatiharo visimshanti hi itaravat 3-3-36
Hi= because; visimshanti= the replies of Yajnavalkya
distinctly recites so; itaravat= as in the case of
sadvidya; Vyatiharaha= the comprehensions of
ushasti and kahola should be reciprocal.
The query about “Yat sakshat aparokshat
Brahma ya atma sarvantaraha” ofushasti and kahola
is of the same form and same object. The
knowledge of ushasti and Kahola, got in the reply
of Yajnavalkya should be interchanged. Kahola
should understand the in-dweller of all, as the cause
of giving respiration. And ushasti should think the
in-dweller of all as hungerless and thirstless. In
both, Yajnavalkya’s answer refer to the Paramatman,
the in-dweller of all, as in the context of Sadvidya,
all the replies are the pointer to only one Paramatman,
the unique cause of universe.
37. Saiva hi satvadayaha 3-3-37
Saiva= the mentioned Paradevata is later repeated;
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hi=because; satyadayaha= the qualifies like sat (truth)
etc. are included afterwards also.
The unique cause of the universe, being the
Paradevata, is called ‘sat’, mentioned in the texts,
viz., sayam devataikshata, tehaha parasyam
devatayam etc. This recurred in the subsequent
texts and the qualities like truth (satyam) cited in
“aitadatmyam idam sarvam tat satyarn sa atma”, are
included in the latter passages too.

-
Topic 16: Kamadvadhikarana
38. Kamadeetaratra tatra ca avatanadibhvaha
3-3-38
Ayatanadibhyaha= based on the abode etc.; itaratra=
in brihadaranyaka; tatra ca= in Candogya; Kamadi=
the Brahman possessed of true desire etc., is the
object of meditation.
In the context of ‘dahara vidya’, the chandogas
read- “now the dahara (small) house (heart) of the
shape of a lotus, that is within this city of Brahman
(body) within that is a small space (Brahman), this
is the atman free from sins and from old age, death,
sorrow, hunger, thirst, which has true desire and
irresistible will etc”. The Vajasaneyins read, - “That
great birthless atman which is the embodiment of
wisdom and is in the midst of the organs lies in the
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space that is within the heart. It is the controller of
all, the lord of all, the ruler of all.
In both the srutis, the qualities viz., the abode
(heart) embodiment, support etc., are described.
So the upasana that is taught in one sruti is the same
that istaught in. the second sruti. The qualities like
the controlling power (vasitva) etc., described in
the Vajasaneya sruti are the special attributes of
irresistible will among the eight qualities, mentioned
in the Chandogya. So there is no difference in the
form of daharopasana mentioned in both the srutis,
and the daharavidya is the means of attaining the
supreme Brahman.

39. Adaradalonaha 3-3-39

Adarat= because the qualities vizin‘esist1ble will etc.,
are respectfully taught; Alopaha= they should nnot
be omitted in the upasanas.
By any other means of knowledge, the
exceptional eight qualities taught in the Chandogya
and the qualities taught in Brihadaranyaka and other
srutis are not knowable.
The exceptional qualities should be included in all
the Brahmopasanas; which alone are the means of
attaining the salvation.

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40. Uapastite ataha tadvacanat 3-3-40
Upastite= the atman attains the Brahman; ataha=so;
tadvacanat= his movement in the world of manes
etc., is mentioned in the srutis. This is in detail
described in the 4‘h chapter.

Topic — 17: Tannirdharananiyamadhikarana

41. Tannirdharananivama stat drishteh
Pridhagdhya pratibandhaha phalam 3-3-41
Tat- nirdharana-aniyamaha= there is no hard and
fast rule; tat drishtehe= that is heard in the srutis;
hi= because; pridhak= separately;
apratibandhaphalam= without hindrance to the fi:uits
of karma.
There is no hard and fast rule that the meditations
on udgeedha should be connected with the rites.
This is obviously found in the srutis. The result of
the udgeedha meditations etc., is enjoined such that
it causes no hindrance to the fruits of the rites. The
sruti text reads — It is immaterial whether he does
upasana or not, for a person who performs a
sacrifice (tenaubhau kuruto yascaitadevam veda
yasca no veda). So the karma or performing a rite
is not accessory of udgeedha upasana.

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Topic — 18: Pradanadhikarana
42. Pradanavadeva taduktam 3-3-42
Pradanavadeva= like the offering of Purodasa (a
sacrificial oblation made of ground rice) the
meditation on Paramatman should be performed;
taduktarn= that is said in the poorvameemamsa.
The essential nature and the essential qualities
of the Paramatman should be meditated on.

Topic — l9: Lingabhoovastvadhikarana

43. Lingabhoovastvat. tat. hi,
baleevastadapi 3-3—43
Linga bhooyastvaF by the abundance of indicatory
marks; hi= because; tat= that mark; baleeyaha= more
powerful, tadapi= this is also said by Jaimini.
The abundance of indicatory marks determines
the object of worship in all the vidyas, for these
marks are more powerful than the context. This
was also said by Jaimini.
The taittireeyans begin with “sahasra seersham
devam, visvaksham visva samhavam visvam
narayanam devam aksharam Paramam padam (Tai.
N) and describes (“soksharaha Paramasvarat”) the
in-dweller of the heart i.e. the Paramatman and then
read another dahara vidya. Hence this
Narayananuvaka proves the speciality of form of
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the object ofmeditation (Paramatman) taught in the
paravidyas enjoined in all the upanishads. There
are several indicatory marks confirmaing this in this
anuvakam. In the Paravidyas the object of worship
at different places is mentioned differently as
akshara, siva, sambhu, Paramjyoti, Paratatva,
Paramatrna etc. The Narayananuvaka repeats these
terms and finally establishes that the object of
meditation is Narayana, by the indicatory marks
(linga) like joy etc. For any confirmation, the
indicatory mark is more authoritative than the
context. This has been stated in the
Poorvameemamsa~ “In case where sruti text,
indicatory marks, syntactical connection (sentence)
context, place and name are in evidence in groups,
those coming later in the order are ruled out by the
earlier since the meanings imparted by the succeding
ones are checkmated by the earlier”.

Topic — 20: Poorva Vikalpadhikarana

44. Poorva vikalpaha Prakaranat svat kriya
manasavat 3—3-44
Prakaranat= by dint of the context; poorva
vikalpaha= alternative; syatkriya= should be the
forms of the rite; manasavat= like the manasa graha
performed in the tenth night sacrifice.

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 In the Agni-rahasya of the Vajasaneyins, some
fires are made mention of, and they are manscita,
vakcita, Pranacita, cakshuscita, srotracita etc.
{Doubt}: whether these fires lighted up by the mind
etc. are to be used in connexion with the rites
forming part of them or they are independent existing
only for meditation.
(Poorvapaksha): It is not proper to say that these
fires are independentand not parts of the rite. These
lighted fires are connected to the sacrifice. These
though in the form of meditation, are taken as the
performance of rites.
On the 10th day in the ‘dasaratra kratu’, the manasa
graha is enjoined. Here the deeds to be performed,
like the grahana, asadana, stotra, sastra,
pratyaharana, bhakshana: Though this “form of
graha” is of the meditation, this is mainly connected
with the activity of sacrifice. likewise, the lighted
fires of mind etc., of meditation are in the form of
deeds.
45. Atidesat ca 3-3-45
Atidesat ca= and by the extended application. The
lighted fires of mind etc. are similar to the lighted
fires of brick altar. And by this similitude, the lighted
fires of mind etc., are the accessories of rites. The
sruti text (“tesham ekaika eva tavan yavanasau

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poorvaha”) says —“the adorable fires are thirty six
thousand and each one of them is as great as the
sacrifice fire mentioned earlier”. From this it follows
that since this text extends the application of the
fire lighted upon the brick altar (ishtaka citagni) to
these mental fires (Manascitagni etc), it thereby
indicates that these latter are subservient to the rites.
46. Vidvaiva tu nirdharanadarsanat ca 3-3-46
Tu= the poorvapaksha mentioned above is not
proper; nirdharanatr— since it is confirmed; vidyaiva=
a meditation only. Darsanat ca= and it is seen so.
The fires lighted up by the mind etc., constitute
only the meditation, since it is confirmed so in the
sruti and seen so. The sruti text states — “all these
fires as such arelighted up by meditation alone”.
And the sruti text in this context reveals —By mind
only, the soma vessel should be taken, the udgata
should be eulogised, and any rite, in the sacrifice
should be done. Hence the sacrifice is enjoined in
the form of upasana, since every act in the context
is done by the mind only.
47. Srutyadi baleeyastvat ca na
badhaha 3-3-47
Srutyadi baleeyastvat ca= because of greater
authority of sruti, linga and vakya; na badhaha= no
bar for the manascit etc. to be the constituents of
meditation.
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 The sruti, the indicatory marks, and the sentence
are more powerful than the context, it is no hindrance
for the manascit etc., to be the part of meditation.
The sruti text “te hai te vidyacita eva”, tells that
the meditation consists of the lighted fires of mind
etc., (Mnascita etc.). Similarly the indicatory mark
is found in, “whether a man of knowledge is awake
or asleep, all beings light up those fires for ever”.
Similarly the vakya (syntactical connection) is, “by
meditation alone are these fires lighted up for a man
of knowledge. (evam vide cinvanti).
48. Anubandhadibhyaha Prajnantara
pridhaktavat drishtasca taduktam 3-3-48
This meditational sacrifice is different from the
ritualistic sacrifice, Prajnantara pridhaktavat= just
as the other dahara vidyas are different;
anubhandhadibhyaha= known by the continuity of
stotra, sastra etc; drishtasca= so the injunction seems
as guessed; taduktam= that was stated by J aimini.
The meditational sacrifice, connected with the
lighted fires of bricks, is difierent fiom the ritualistic
sacrifice. This is known from the causal series of
grahana, stotra, sastra etc. These are established
by the sruti text, “by mind the soma vessels should
be taken, by mind the hotas should read the sastras.
Hence based on the series of injunctions, the
meditational sacrifice differes from the ritualistic
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sacrifice, just as the daharopasana is different from
the ritualistic sacrifice. Here the injunction is
imagined. About this the Poorvameemamsa sutra
“vacananitva poorvatvat” is stated by J aimini.
49. Na samanvadanvupalabdhehe, mrityuvat
na hi lokapattihi 3-3-49
Na: not; api= even; samanyat= on the ground of
similarity; upalabdhehe= for it is found; mrityuvat=
as is in the case of death; nalokapattihi = the world
does not become.
The purusha, in—dweller of the sun, on the
similarity with death, does not attain the world of
death. Thus in the text, “this very being indeed that
is in the solar orb, is death”. The word, ‘death’ is
used for the purusha in the sun, yet he does not
become absolutely the same. It is not imperative
that he attains the abode of death, simply because
he is mentioned as the killer, like the death. Because
of the mention of similarity of the lighted fires of
mind etc., with the lighted fires of brick, it is not
essential that the former should attain the shape, the
rite, and the entrance into the sacrifice.
50. Parena ca sabdasya tadvidhvam,
bhooyastvat tvanubandhaha 3-3-50
Parena ca= Also based on the the subsequent
Brahmana text; sabdasya= from the word that
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speaks of the lighted fires of mind etc; tadvidhyam=
the full meditation is established; bhooyastvat=
because of the several limbs of fire; anubandhaha=
here it is mentioned.
Based on the subsequent Brahmana text, it is
obvious that the word denoting the lighted fires of
the mind etc., is a pointer of establishing the
meditation. The Brahman text begins with — “this
world is surely the world for the sacrificial fire that
is lighted up and the waters are the coverings. He
who meditates thus attains everything”. Hence the
mediatation, which is capable of giving the fi'uit
independently, is enjoined here.

Tonic — 21: Sareere bhavadhikarana

51. Eka atmana ssareere bhavat 3-3-51
Eke= some think; atmanaha= the atman of the
upasaka; sateere= in the body; bhavat= as if existed.
The atman of the upasaka in the body has the
knowledge etc... and hence at the time of meditation,
it should be aimed at so. This is how some think
In all the Paravidyas it is necessary to know the
form of the object of meditation, the form of
meditation and the form of meditator as well. This
is established by the sutra,”trayanamaiva
caivamupanyasaha Prasanasca”. The upasaka
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should meditate with the conviction that the
Paramatman is his atman.
(Poorvapaksha): Some think that the pratyagtma
should be conceived as the knower, doer,
experiencer etc., at the time of meditation, from the
very fact that he is of the same form when he is in
the body. One needn’t doubt that he should aim at
the Pratyagatman as possessed of the negative
qualities viz., free from sin etc. Accordilng to the
sruti (tam yadha yadhopasati) it is connected with
the Paramatman, the object of meditation.
52. Vyatireka statbhava bhavitvat na tu
gpalabdhi vat 3-3-52
Na tu= poorvapaksha is not proper; vyatirekaha=
the form different from the present form should be
aimed at; tadbhava bhavitvat= because he is going
to attain such form; upalabdhivat= like his attainment
of Brahman.
The sruti text (Yadha kraturasmin loke purusha
bhavati tadhetaha pretya bhavati) tells that the
upasaka, attains such state at the time of departing
this world, that he was in this world. The
pratyagatma being the body of the Paramatman, the
object of meditation, is the object of meditation.
He who meditates on the actually existing form of
the Brahman, attains his perception of the Brahman
Similar is in the case of perception of the atman.
32a
So the form of the atman of the negative qualiteis
viz. free from sin, should be aimed at.

Tonic — 22 Angavabaddhadhikarana
53. Angavabaddhastu Na sakhasu hi
Mali-125.3.
Angavabaddhaha= meditations connected with the
accessories of udgeedha etc; tu= however; na= not
to be confined to the branches of Veda where they
are mentioned; hi= because; Prativedam= in every
veda; sakhasu= in all the branches are related. The
meditations connected with the accessories of
udgeedha are to be adopted in all the vedas and in
all the branches. They should not be confined to
any particular branch where they are read. For
instance, “one shall meditate on the letter ‘om’ as
udgeedha” (ch 1-1-1); “one shall meditate on the
five-fold sama” (ch 11-11-1); “ That which people
mention as ‘uktha’, ‘uktha’ is but this that is the
earth”(Ai 11.1.2); “this fire that is lighted up is but
this world to the upasaka” (10-5-6 Agni) and so
on. Here is a scope to doubt that the udgeedhas
etc., differ from branch to branch, because of
difference in the intonation etc. But the doubt is
ruled out because the vedic texts about udgeedha
are stated in a general way. According to sarva
sakha pratyaya nyaya, the sacrifice enjoined in all
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the vedic branches, being one and the same, the
udgeedhas are the accessories to that same
sacrifice, and hence the udgeedha meditations are
not confined to any one branch, but are common
to all the ‘vedic branches. Hence despite the
difference in information, the udgeedha being one
and the same, this kind of meditation should be
undertaken in all the branches.
54. Mantradivadva virodhaha 3-3-54
Mantradivadva= aso as in the case of mantras etc.;
avirodhaha= there is no contradiction.
The word “adi” in the sutra, includes Jati,
guna, samkhya, sadrusya, krama, dravya, karma.
Just as the Kratu, being the main and one and the
same in all the branches the mantras etc., are made
use of in all the branches, there is no contradiction
in the udgeedha etc., connected with all the branches
of all the vedas.

Topic — 23: Bhoomaiyavastvadhikarana

55. Bhoomnaha kratuvat Jiayastvam tadha hi
darsavati 3-3-55
Bhoomnaha= for the whole; kratuvat= as in the case
of sacrifice, Jyayastvam= authenticity; tadha hi: like
that; darsayati= sruti text tells.
It is declared that the whole Vaisvanara, as made
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 up of parts isto be meditated upon, and not by
parts alone.
The Vaisvanara upasana in parts as also as whole
is spoken of with the start, “Praceeanasala, son of
Upamanyu”. Here it is instructed to meditate on
the Paramatman, Vaisvanaras possessed of the body
of three words.
Also the meditation as a whole includes of this
Vaisvanara, the head as the heaven, the eye as the
sun, the mukhya prana as the air, the trunk of body
as the space, the bladder as water and the feet as
the earth. (V-XI-l ch).
With regard to this, a doubt arises whether a
double meditation both in parts and as a whole is
intended, or a meditation separately in parts, is
intended, or it should be only of the whole. Because
of greater importance of the whole, the Vaisvanara
as a whole comprising all his parts should be
meditated on. This means the limbs of the
whole,separately are barred from the meditation.
The whole text is seen to imply a single idea about
the meditation on Vaisvanara.
Thus it is seen that the narration begins with the
statement that six sages counting fiom Praceenasala
to uddalaka who were not able to arrive at any
complete knowledge about theVaisvanara
approached Asvapati, king of the Kaikyas. Separate
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meditations are condemned in such sentences as
“had you not come to me, your head would have
dropped off”. Hence the view advocating the
meditation as a Whole is more weighty.

{Topic 24: Sabdadi bhedadhikarana

—

56. Nana sabdadi bhedat 3-3-56

Nana= the meditations are different;
sabdadibhedat= due to different terminology
employed.
All the Brahma thyas are the means of attaining
salvation its. the attainment of the Paramatman. The
Brahma Vidyas are sadvidya, bhooma vidya,
upakosala vidya, sandilya vidya, vaisvanara vidya,
anandamayavidya, akshra vidya etc. Some are read
in the same branch and some are read in other
branches.
The vidyas mentioned above are different
because of difference of sabda etc., which are sabda,
abhyasa, sankhya, guna, prakriya, name. The verbs
in the passages like veda, upaseeta show the
repetition of Jnana (meditation) and such meditations
are about the Brahman.

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Topic — 25: Vikalpadhikarana
57. Vikalpovisishta phalatvat 3—3-57
Avisishta phalatvat= because the result of Brahma
Vidyas is same; vikalpaha= any one meditation is
accepted as an alternative.
The aspirant—of attaining the salvation, need not
necessarily undertake all the Brahmopasanas, but
can choose any one apropos. And it is not possible
too to undertake all the Brahma Vidyas. True such
rites as Agnihotra Darsapoomamasa etc., are seen
to be combined even though they are divergent.
But this is because the fruits of the rites, say heaven
etc., have the limit by place, time etc. But the fruit
of every Brahma Vidya is one infinite joy of attaining
Brahman, that could annhilate the illusion caused
by the beginningless karma. Hence it is enough to
undertake any Brahma Vidya, since it is not possible
to undertake all the Brahma Vidyas.

58. Kamyastu yadha kamam samuceeyaeran

na va poorvaheetvabhavat 3-3-58
Kamyastu= meditations yeilding the desired results;
Samuceeyaran= could be combined; na va= or not;
yadhakamam= at will; poorvahetvabhavat= since the
reason mentioned previously, is absent. The
meditations yeilding the worldly results may either
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be combined or not, since the desired result is not
infinite as is in the case of the Brahma Vidya, for
the attainment of the salvation.

ngic — 26: vadhasrabhavadhikarana

59. Angeshu vadhasraya bhavaha 3-3-59
Angeshu= in the case of udgeedha meditations
connected with the accessoriesof ries; yadha
asrayabhavaha= as the nature of the accessories,
(tadha= so is the nature of the meditation).
Just as the udgeedha are the accessoriesof rites
to the meditations, so also the meditations are the
accessories of rites connected to the udgeedha.
For example, the text “Godohanena Pasukamasya
Pranayet”, tells the result of attaining cattle. But
such a result is not mentioned in the enjoined text
of meditations connected with udgeedha. But the
result is mentioned in another passage, (“yadeva
vidyaya karoti ...... ”). So the meditations connected
with udgeedha and other accessories of sacrifices
are compulsory.
60. Siushtesca 3-3-60
‘udgeethamupaseeta’ is an enjoined text for the
meditation to be accessory to the udgeedha.
61. Samaharat 3-3-61
The meditations are to be combined because of
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 thementioned rectification. “The Priest udgata(of
the sama veda) rectifies any defect occuring in
singing of the udgeedha by borrowing fi'om the well-
performed act of the priest Hota” (of the Rigveda).
So the meditation is sinequanon for the udgeedha.
The udgeetha devoid of meditation is called the
“durudgeetha”.. Hence the meditation must and
should be performed, as a rule with the udgeetha.
62. Guna sadharanya srutesca 3—3-62
Ca= and; gunasadharanya srutehe= because the
Pranavam (Om) characterized by meditation isseen
to follow every where. The rites enjoined in the
three vedas start with the utterance of ‘om’. The
yajur vedin gives direction uttering ‘om’, the
Rigveda praises thegods with ‘om’, and the Sama
vedin sings the udgeetha with uttering ‘om’. So
the pranava connected and combined with
meditation is common to all therites mentioned by
the three vedas. So the meditation should bewith
the udgeetha. This is assertained by the pronoun
‘tena’ in the sruti text “teneyam trayee vidya vanate”.
The sutra given below gives the reply to the
Poorvapaksha cited above.
63. Na va tat saha bhava srutehe 3-3-63
Since there is no sruti which speaks of combination
it is not compulsory that the meditation should be

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connected with the accessories of rites. The srutis
do not tell anywhere that the udgeetha meditations
are the accessories of the rites.
The sruti passage next to “udgeethamupaseeta” is
“yadeva viyaya- karoti tadevaveeryavattaram
bhavati”, establishes the fact that the rite performed
with udgeetha meditation with theistic and
concentrated mind, is much capable of yeilding the
results. This means that the meditation makes
therites much potential in giving the fruits of karma.
So the meditation is the means ofattaining the result
differentfrom the Karmaphala and thisis enjoined in
the text “Udgeetharnupaseeta”.
64. Darsanat ca 3-3-64
The sruti states that the udgeetha meditations are
not the accessories of rites. Hence the meditations
connected with the udgeetha and other accessories
of rites are optional and not compulsory.

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 Chapter — 111

Section — IV

Topic - 1: Purushardhadhikarana
l. Purushardhotassabdaditi Badaravanaha
3-4-1
Atah = by Brahmopasana; Purushardhaha= the
mukti is attained; Badarayanaha= Badarayana thinks;
sabdat iti = because it is so mentioned by the sruti.
Badarayana thinksthatthe salvation is the result
of Brahmopasana, on account of the upanishad
declaration. Thus the following upanishad texts
speak of Brahma Vidya alone as the cause of
salvation. “The knower of Brahman attains the
highest” (Tai). The upasaka who knows the virat
purusha asgreat and as efl‘ulgent like the Sun beyond
the tamas attains the salvation devoid of birth and
death and there is no alternative for it, (Pu. Sh)etc.
2. Seshatvat Purushardhavado yatha anyeshviti
Jaiminihi 3-4—2
Seshatvat= since Brahmopasana is subservient to
the rite; Purushardhavadaha= to say that it gives the
unique result i.e. salvation; anyeshu yatha= like
dravya gunaand samskara etc, it is declamatory; iti
Jaiminihi= this is how Jaimini thinks.
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 The unique human objective is moksha
(salvation) and this is not attainable by meditation
(Brahmopasana), since this is subservient to the rite
(Karma). To say that it gives the salvation is
declamatory, just as the results mentioned to dravya,
guna, samskara, being the limbs of sacrifice, are
declaratory, as mentioned in Poorvameemamsa.
The upanishads have the indicatory marks about
the meditation to result in the rite. Accordingly the
non-difference between the atman and the
Paramatman isestablished. So the Vedantas proove
the true nature of the J eevatman. And the vidya is
not independently the means for the attainment of
moksha.
3. Acara darsanat 3-4-3
Acara darsanat= because of the revelation of
behaviour. The knowers of Brahman like Asvapati
and others perform the rites. Once some sages
approached the king Asvapati, the knower of
Brahman, for attaining the atma Jnana. The king
replied, “s’irs, I am about to perform a sacrifice”.
“Janaka, emperor of videha performed a sacrifice
in which gifts were freely distributed”. So knowledge
is an accessory to the rite, and is not the means
independently for the salvation.
4. Tat srutehe 3-4-4
This is so since the upanishad declares. The sruti
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text declares (yadeva vidyaya karoti. . ..) the rite that
is performed with mediatatio, and belief, is greatly
potential giving the result. So the knowledge is the
limb of the rite. One needn’t doubt that this is read
about udgeetha upasana, since the sruti is more
authoritative than the context. The sruti speaks of
the vidya only (vidyaya karoti).
5. Samanvarambhanat 3-4-5
Since the meditation and rite are linked together (tam
vidya karmanee), meditation is the accessory of the
rite. The sruti declares that both together go to the
other world for giving the result. This is posible
only if the vidya is the limb of karma.
6. Tadvato vidhanat 3-4-6
Tadvataha= to the person who knows the meaning
of the vedas; vidhanat= becacuse performance of
rites is enjoined.
The vidya is known as the accessory of rite,
because the sruti (acarya kuladveda. . ..) enj oins the
performance of rites only to onewho makes the
study of vedas, understanding their meaning. So it
is obvious that the Brahma Vidya is enjoined for
the rites and hence it can not specially give the result.
7. Nivamat 3-4-7
It is the rite (karma) that bestows the salvation,
because of the rule that the rite should be performed
throughout life (Kurvanneveha Kannani. . ...).
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8. Adhikopa desat tn Badarayanasya evam tat
darsanat 3-4-8
Tu= But; adhikopadesat= because of the sruti
instruction that the Paramatman is greater than the
agent pratyagataman, Badarayanasya= the opinion
of Badarayana; evam= thus (salvation is attainable
by the vidya); tatdarsanat= for so it is reavealed by
the srutis.
The opponent’s view cited previously is met with
rebuttal on the strength of several sruti passages
which state that the Paramatman is greater than the
pratyagatman, and the object of meditation is the
Paramatman, and this Brahmopasana is potent in
giving the unique human objective viz., mukti.
And this is the opinion of Badarayana. The sruti
passages are — “Free from sin, ageless, deathless,
griefless, free from hunger, and thirst, whose desires
are satya and whose will is satya”. (ch). “He knows
all, congnizes all” (Mu). “His supreme manifold
power and his inherent knowledge, strength and
activity are spoken of in the vedas” (sve). “Let me
become many, that created fire”. (ch). “Out of fear
the wind blows, out of fear the sun rises” (Tai) etc.
9. Tulyam tu darsanam 3—4-9
Just as the upanishadik evidence is for the vidya to
be the accessory of rite, the evidence is equally for
the vidya not as the accessory of rite.
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Thus the text reads — “The Kavasheyaseers as we
are, why need we study why need we perform
sacrifices?” Thus we come to know our ancients
abandoned the performance of the rites. The
ritesperformed without yearning for the result are
subservient to the Brahma Vidya. This is found
established in 8.8. 3-4-22
10. Asa rvatrakee 3-4-10
The sruti “Yadeva vidyaya karoti’? pertains only to
the udgeetha upasana, but not to any other upasana.
The word, ‘yat’ in the sruti is connected with the
word, “udgeetha” in the next sentence. Hence the
sruti means that which is performed with the
upasana, becomes most potent. So the sruti does
not refer to the person performing the rites. Hence
the sruti declaration is not universal.
ll. Vibhagassatavat 3-4-11
Satavat= like in hundred; vibhagaha= the division
of vidya and karma should be thought of. The sruti
text, “Vidya Karmanee Samanvarabhete” means that
the vidya follows the person (transmingrating soul)
to give its result and the Karma to give its result
follows. Here the division ofvidya and karma should
be understood like the division of hundred rupees
for the sale of a site and hundred rupees for the
sale of Jewel, when it is said that the two sellers are
carrying two hundred rupees in the sale of Jewel.
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12. Adhvavana matravataha 3-4-12
The performance of rites is enjoined to him who
merely recites the vedas. The sruti text, “acarya
kuladvedamadheetya” clarifies that the performance
of rites is meant only for those who simply recite
the vedas without knowing the meaning of the
vedas. “Vedamadhetya” is the sentence of inj unction
for only the reading of the vedas. The person who
reads the vedas, knows that the rites are fruitful,
engages himself in knowing the meaning. Then he
who takes interest in the rites, examines the rites, he
who yearns for salvation, takes the study of
Brahman. Infact the knowledge of the meaning of
the Vedas is different from the Vidya, which is the
Brahmopasana, which is the means for attaining the
moksha (salvation). Hence the Brahma Vidya is
least connected as the accessory to the rite (karma).
13. Na avisesha 3-4-13
Aviseshat= since no specific reason is not seen in
the sruti; na= it is not the result — connected
independent karma.
The sruti text, “kurvanneveha karrnani” is meant
for the knower of Brahman, for accomplishing the
Brahmopasana with the karma as it’s accessory. So
the rites are the accessories of Brahma Vidya which
is to be performed life-long.

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l4. Stutaye anumitirva 3-4-14
Stutayeva= only to eulogize the Brahrm: Vidya;
anumitihi= consent is given.
The sruti, “Kurvanneveha karmani”, gives the
consent for accomplishing the rites, for the purpose
of eulogizing the Brahma Vidya.
This text is read in the context of Brahma Vidya,
(Eesavasyamidam sarvam). The reference to the
rites is intended to glorify the Brahma Vidya.
Therefore only, the sentence “Kurvannapi na
likhyate” clarifies that the life-long rites, are not
connected to the Brahmopasaka, owing to the power
of Brahma Vidya. And the Brahmopasaka, is not
bound by the rites. So the Brahma Vidya is not
subservient to the rites, despite the life long
performance of rites.
15. Kamakarena caike 3-4-15
Ca: and; eke=some; kamakarena= according to
their own prediliction; abandon the life of a house
holder.
The sruti text runs thus- “this is the reason for
it: the ancient sages, it is said, did not desire children
thinking”, what shall we achieve through children,
we have remained devoted to the Brahma Vidya”.
If the Brahma Vidya is a subsidiary of the rites,
those devoted to the Brahma Vidya, couldn’t
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eschew the state of house holder. Therefore the
Brahma Vidya is not an accessory of karma.
16.Upamardam ca 3-4-16
Ca: And; upamardam= the srutis declare the
destructrion of karma.
The karma is the root cause of all the ills of
worldly life in the form of virtue and sin. All the
vedantic texts state that the karma terminates in the
wake of Brahma Vidya.
The sruti declares (bhidyate hridaya grandhi. . ..) by
meditating upon the Paramatman, the love and hatred
in the heart get destroyed, and all the doubts vanish.
So all the karmas except the prarabdha karma, get
vanished. And this is not possible if the Brahma
Vidya is the accessory of karma.
17. Urdhava retassu ca sabde hi 3—4-17
Ca= and; urdhva retassu= in the urdhva retaska
stages of life, Brahma Vidya is heard; sabde hi=
such stages are spoken of in the vedas.
The srutis speak of the Brahmopasana to
those who are devoted to the stages of urdhva
retaska. In these stages of life, the man is completely
detached from the woman. They are brahmacarya,
vanaprastha,, sanyasa. The details are given in the
kanvayana srnriti. The srutis (trayo dharma
skandhaha) say “Virtue has three divisions” and
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“those who follow faith (meditation), austeriteies
etc., while living in forests”. The agnihotra rites
etc. (Yavaj eevamagnihotramj uhooyat) are enjoined
to those who are not detached from house holder’s
life. For this reason also the Brahma Vidya is
independent of rite.
18. Paramarsam. Jaiminhi acodanat ca
apavadati 3-4-18
Jaiminihi= Jainini thinks; Paramarsam= the three
stages as repetition by way of explanation of the
sruti; hi= because; acodanat= it is no injunction’
ca= and; apavadati= they are prohibited by other
srutis.
The urdhwa retaska stages are merely a repetition
in the sentence “trayo dharma skandhaha”, but not
the injunction, because they are prohibited in the
srutis. That is how J ainimi thinks. In the srutis we
find no words of injunction, such as the verbs of
potential and imperative moods, and tavya pratyaya.
The text eulogizes the Brahmopasana with ‘Om’.
That iswhy it is concluded that one who is deeply
engrossed in the Brahmopasana attains the
salvation. (Bralnnasamsthomritatvameti).
“Those who live in the forest...” Is the sruti
passage connected, to impart instruction about the
“Path of gods”, and not about other stages of life.
80 Jaimini denies the urdhawaretaska stages.
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l9. Anushtteyam Badaravanaha samya srutehe
3-4- 1 9
Samya srutehe = since the vedic texts speak equally
of all the stages of life; anushtteyam= urdhwa-retaska
asramas should be observed; Badarayanah =
Badarayana thinks.
Badarayana holds the opinion, that the asramas
cited above should be observed as well just as the
grihastha asrama is observed. In the sruti text
(“trayodharma skandhaha”) “virtue has three
divisions”, one division of virtue is the house
holder’s life indicated by sacrifice, charity, study
of vedas, the second one is the tapas of the
vanaprasthas and the Sanyasins, and Brahmacharya
is the virtue of brahmacharya asrama. Thus the
four stages of life are mentioned. The word
‘brahma—samstha’ is to be derived as “brahmani
samyak tishttati”, which means one who is devoted
in the Brahman. So those who observe the duties
of the four without Brahmanishtta, attain the
punyalokas and those who maintain the Brahma
nishtta, also attain moksha.
20. Vidhirvadharanavat 3-4-20
Va: or rather; vidhihi= one injunction, dharanavat=
like holding the sacrificial vessel. The skandha sruti
is an injunction like the sruti enjoining the holding
the sacrificial vessel. The sruti text (adhastat....)
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says — “He shall approach the sacrificial altar by
holding the fuel below, because in the case of
sacrifice to the gods, the fuel is held above”; Holding
above constitues a single fact withholding below.
But holding above pertainsto a unique fact, and
hence an injunction is admitted. In the course of
determining the subsidiaries in Poorvameemamsa
(3-4-15) it is said, “but there is an injunctionin the
matter of holding above since the fact is unique.
(Vidhistu dharane apoorvatvat). Similar is the case
of four asramas enjoined by the sruti “trayodharma
skandhaha”. So the brahmopasakas also, until their
departure from the body should perform their asrarna
dharmas. The highest object of human pursuit can
be attained by the Brahma Vidya with karmas as
accessory.

-
Topic 2: Stutimatradhikarana
21. Stutimatramupadanat iti cet na apoorvatvat
iii-L1
St Itimatram= mere praise; upadanat= based on
uegeetha etc., 1Le accessories of rites; iti cet= if it
be said; na== not so; apoorvatvaF because of extra
ordinary qualities.
Chandogas -— “That Om called ‘udgetha’ is the
essence of all essences, it is the highest, it is the

347
symbol for the highest and eighth in the number”.
These vedic texts are meant for prescribing
the meditation, but not for the eulogy of udgeetha.
The text, “this earth itself is a juhu (sacrificial
laddle)” and “Sa esha rasa tamaha” may also be
understood as eulogistic. “this is the essence of
essences” etc., enjoin the meditation of udgeetha,
the accessories of sacrifice, to enable the sacrifices
to give greater results.
22. Bhava sabdat ca 3-4-22
Ca= and; Bhava sabdat= by dint of the words having
injunctional meaning; the rasa tamadi srutis mean to
enjoin the upasana. The words of injunction are
seen clearly in such texts as, “One should meditate
on the udgeetha” (ch. 1-1), “one should meditate
on Sama” etc. The laudatory references in the
upanishadic texts are intended to establish the
injunctions in regard to the vidyas.

Topic —3: Pariplavardhadhikarana

23. Pariplavardha iti cet na
viseshitatvat 3-4-23
Pariplavardhaha= meant for Pariplava; iti cet = if it
be said so; na= not so; viseshitat vat= since they
are specified.
To say that the stories are meant for Pariplava is
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not accepted, because they are specially mentioned.
Thestories read in the upanishads, for instance “Now
Yajnavalkya had two wives, Maitreyi and Katyayani”
(Br. IV. V.l), Pratardana son of Divodasa went to
the beloved place of Indra etc., are not meant for
use in Pariplava, but for establishing injunctions in
regard to vidyas. The stories connected with
Pariplava are separately mentioned. The priests shall
relate thestories “like Manu, a descendent of
Vaivasvin” etc., are read forthesake of Pariplave.
So all the stories in the upanishads are not used for
Pariplava, but are menat to establish injunctions with
regard to the Brahma Vidyas.
24. Tadha caika vakvopabandhat 3-4-24
Tadha ca= if so; vakyopabandhat = because of
connection. The stories read in the upanishads, are
found affixed to the texts, “atma varedrashtavya”
etc., establishing the Brahma Vidya. The stories in
“Sorudeet” are meant for the injunctions of karmas,
adjacent to them but not meant for the Pariplava.

Topic — 4: Agneendhanadhikarana
25. Ata eva cagneendhanadvanapeksha 3-4-25
Ata eva= therefore only; Agni= indhana;
adianapeksha = no need of kindling fire.
In the first adhikarana, it is mentioned that there
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are scholars of Brahma Vidya, among those
belonging to the three orders of life (brahmacarya,
vanaprastha, sanyasa). Becausethey do not perform
sacrificial rites, they can not attain the Brahma Vidya
This doubt is refuted in this topic. The celebates
belonging to the three orders of life cited above,
are found connected with the Brahma Vidya as
known from the srutis. “Brahma Samstho
amritatvameti”. So in the case of celebates belonging
the the three orders of life there is no need for
kindling fire, but the performance of karmas
prescribed for their asrama, is obligatory.

Topic -5 : Sarvapekshadhikarana
26.S‘arvapeksha ca vajnadi
sruterasvavat 3-4-26
Yajnadi srutehe= on theauthority of sruti text,
“Yaj anena danena” etc; sarvapeksha= vidya needs
the rituals of all the asramas; asvavat= as in the case
of a horse.
In the case of house-holders, Brahma Vidya
needs the performance of rituals like sacrifice etc.,
for the attainment of salvation. Thisis evident from
the sruti text, “The Brahmanas seek to know the
Brahman, by sacrifices, charity, meditation and food
restriction. So the rites like sacrifices etc., are the

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accessories of Brahma Vidya. The use of the word,
(“Vividishanti”) ‘seek to know’ means the desire to
know by the rituals like sacrifices etc. So the
sacrifices etc., are the means for the knowledge.
For example, “he desires to cut with theknife,
because the knife is the instrumentfor cutting. Here
jnanaor knowledge does not mean the sentence-to-
sentence meaningful knowledge, but it means
“dhyana’ or upasana. Just as the reinsetc.,
arenecessary for the horse which is the means for
travel, so thedaily and occasional rites are necessary
for a house-holder (Grihastha) for the Brahma Vidya.
Lord Krishna himself speaks of it (Bhagavad Geeta
18-5, 18-46).

Topic — 6: Samadamadhyadhikarana
27.Samadamadhypetaha syat tadhapi tu
tadvidhehe tadangatava teshamapi avasyam
anushtevatvat 3-4-27
Tadhapi tu= though the house-holder performs the-
rites; Samadamadyupetaha syat= he should have
sama (control over sense-organs and mind)
dama(control over the motor-organs) etc;
tadvidhehe= since it is enjoined so; tadangataya=
sama, dama etc., as the accessoriesof Brahma
Vidya; teshamapi= they too; avasyamanushteyatvat=

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they should be inevitable for Brahma Vidya.
A house-holder, despite his performance of daily
rituals should possess the qualities like sama, dama
etc., since these are enjoined in thescriptures. The
possession of these qualities is a must for the
Brahma Vldya. For this the sruti text reads — “tasmat
evam vit, santo danta uparatastitikshu ssamahito
bhootvatmanye vatmanarnpasyet”. The Varnasrama
dutie and these qualities do not contradict each,
and I‘ence a house-holder should necessarily
practise the qualities viz., sama (tranquility), dama
(self-restraint), uparati (dispassion for sexual
enjoyment), sraddha (firm conviction in the
upanishad texts), titksha (for bearance) and
samadhana (concentration of mindon Brahman ).

Topic — 7: Sarvannanumatvadhikarana
28. Sarvannanumatisca Pranatyaye
taddarsanat 3-4-28
Pranatyaye ca= when life is in danger only; sarva-
anna-anurnati hi = all kinds of food, are permitted;
tat darsanat= because that is disclosed in the sruti.
All kinds of food are permittedonly when life is in
danger, and that is revealed in the sruti. In the context
of Prana Vidya, the text reveals (“kim ca na nannarn
bhavati”) nothing becomes uneatable for one who
meditates on Prana vidya. The vajasaneyins also
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reveal that whatever is eaten by the
Pranavidyopasaka, is not uneatable. To pin point
this, a narrative is given in the Brahmana portion of
chandogya. It begins with- “when the crops in the
country of kurus had been destroyed by hails etc.”
a sage named Cakrayana ate some bad black pulses,
a portion of which had already been eaten by an
elephant-driver; but after the food he rejected
thewater from him, for the reason the man had
already drunk from it. The sage gave the reason
for this, “I would not have survived, had I not eaten
the grains, but the drinking water] can have at will”.
Again the next day he ate the same stale
pulses left over with himself. By recounting this
eating of the remnant of some body’s food, the
upanishad expresses the idea that when a question
of life and death arises, even the knower of Brahman
can eat the forbidden food for preserving life.
29. Abadhat ca 3-4-29
An this is the valid interpretation so that thescriptures
about permissible and forbidden food do not
contradict each.
The texts (ahara suddhau. . ..) “when the food is
pure, the mind becomes pure etc.” and others which
make a division what can be eaten and what not,
will remain uncontradicted if such an interpretation
is accepted.

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30. Api smaryate 3-4-30
And the smriti also holds the same opinion. The
smriti states —just as a lotus leaf is not drenched by
water, so also a man who eats food whatever be its
source, when life is in danger, is not touched by the
sin. So all kinds of food can be eaten by the
enlightened and unlightened alike, when there is
dange to life.
31. Sabdasca to kamakare 3-4-31
Ataha= therefore; akamakare= taking all kinds of
food intentionally is prohibited; sabdaha= for this
there is the sruti.
The Kataka sruti forbids both the enlightened and
unenlightened from eating of uneatable food. The
text states also that a brahman does not drink the
liquor, thinking that he would not be a sinner.

Topic — 8: Vihitatvadhikarana
32. Vihitatvat ca asrama karmapi 3-4-32
Ca= and; asrama karma= the asrama duties should
be performed; vihitatvat api= since they are enjoined
by the sruti to the seekers of salvation. Just as the
rites like Yajna etc., are the accessories of Brahma
Vidya, so also the duties of the four orders of life
are the accessories of Brahma Vidya. He who is
not desirous of salvation also should perform his
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asrama duties. The sruti text reads, “yavat J eevam
agnihotramjuhoti”. (one shall perform the Agnihotra
sacrifice as long as one lives).
33. Sahakaritvedna ca 3-4—33
The rites like Yajna etc., should be performed as
the meansofBrahma Vidya.
34. Sarvadhapi ta eva ubhayalinggt 3-4-34
Sarvadhapi= both as the duties of asrama and the
means of Brahma Vidya; ubhaya lingat= because
of the sruti reading in both; ta eva= it is only the
rites of yajna etc. The rites of Yajna etc., arethe
sainewhether they are enjoined for the sake of vidya
or enjoined as the duties of asramas. In both the
srutis, the term ‘Yajna’, used at one place, is also
used at another place. Nor we find any authenticity
about the difference in the form of the karma.
35. Anabhi bhavam ca darsavati 3-4-35
Anabhibhavam ca= no hindrance for attaining the
vidya; darsayati= sruti decalres.
The sruti declares, that the rites destroy the sins.
(dhannena Papamanudati); so by perfonningthe rites
of yajna etc., one gets rid of hissins and adheres to
the Brahma Vidya. That is the reason why the rites
of sacrifice etc., are mentioned as the asrama
dharmas and the accessories of the Brahma Vidya.

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Togic - 9: Vidhuradhikarana
36. Antara capi tu tat drishtehe 3-4-36
Tu= as a matter of fact; antaracapi= those who do
not comeunder any asrama 3130, are entitled for the
Brahma Vidya. Brahma Vidya can be practised by
the widowers and by those who have completed
the student stage and are yet unmarried, even though
they do not come under any of the four asramas.
In the scriptures we findthe examples of Raikva,
Bhishma, who are devoted in the Brahma Vidya.
37. Api smaryate 3-4-37
And, the same is mentioned in the smriti.
38. Viseshanugrahasca 3-4-38
The sruti declares also that any one can pursue the
Brahma Vidya, by virtuous acts like chanting of
mantras (iapa), Brahma carya, fasting and worship
of gods etc.
39. Atasvitarat ivava lingat ca 3-4-39
Ataha= compared to not belonging to any stage of
asrama; itarat= belonging to any particular stage of
asrama; Jyayaha= better as a means of vidya; lingat
ca= as known from the srutis and smritis. “A dvija
shall not stay out in all the stages of life even for a
day ,, .

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Topic —10: Tadbhootadhikarana
40. Tadbhootasya tu natadbhavo Jaiminerapi
nivamat tadroona bhavcbhvaha 3-4-40
Tu=but; tadbhootasya= for onewho is devoted to
the asrama; tadbhavaha= abandonment of one’s
own asrama; na= not allowed;
tadroopabhavebhyaha= because the scriptures do
not sanction it.
This is the view of Jaimini as well.
41. Na cadhikarikamapi Patananumanat
tadayogaj 3-4-41
Adhikarikamapi = even the expiation mentioned in
the “Adhikara Lakshana”; na= is not meant for him;
1.3’atana-anumanat= since his fall is inferred from the
smriti to be without remedy; tadayogat= because
eXpiation is not possible for such.
42. Upapoorvamapi iti eke bhavamasana vat
taduktam 3-4-42
Eke= some; upapoorvamapi= admit it as a minor
sin; bhavam= existence of expiation; asanavat= as
in the case of eating forbidden food; taduktam= it
is mentioned.
43. Bahistoobhayadhapi smriteracarat ca
3-4-43
Tu= but; ubhayadha= in either case (be it a major
or a minor sin); smritehe= by the smriti; acarat ca=by
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the good conduct; bahihi= they are deprived of the
right to practise Brahma Vidya.
To sum up, if the celebates and anchorites
(sanyasins) fall from their position in the asrama,
they become disqualitied to practise the Brahma
Vidya.

Topic — ll: Svamyadhikarana

44. Svaminaha Phalasruterityatrevaha 3-4-44
Svaminaha= meditations on the udgeetha, etc., being
the accessories of rites, should be performed by
the sacrificer; Phalasrutehe= based on the result;
Atreyaha= the sage Atreya thinks.
45. Artvijyamiti Audulomihi tasmai hi
Parikrivate 3-4-45
But it should be done by the officiationg priest and
this is what Audulomi also says.

Topic — 12: Sahakaryantara vidhvadhikarana

46. Sahakarvantara vidhihi Pakshena
truteeyam tadvato vidhyadivat 3-4-46
Tadvataha= for the meditation on Brahman ;
vidhyadivat= like thedaily rites belongingto one’s
stage of life (asramadharma); Triteeyam= the third
i.e. taciturnity; sahakaryantara vidhihi= is implied

358
as an auxiliary injunction; Pakshena= because the
term “muni” is used for the sages likeVyasa and
others.
47. Kritsna bhavat tu ghringiasamharaha
3-4-47
Tu: but; kritsnabhavat= because of the possibility
of attaining Brahma Vidya in all the stages oflife;
grihina= with the house-holder; upasamharaha=
conclusion is made.
Because it is possible to attain the Brahma Vidya
in all the stages of life, the conclusion is made in
the Chandogya upanishad, with speaking of the
house-holder.
48. Maunavat itareshamani unadesat 3-4-48
Maunavat= like themauna; itareshamapi=
thecharacteristics of other stages of life; upadesat=
since there is an injunction.
So the child-like qualities, proficiency and
thinking over the form of the Paramatman at times
other than those of deep meditation, are the three
auxiliaries to Brahma Vidya.

-
Topic 13: Anavishkaradhikarana
49. Anavishkurvan anvavat 3-4-49
Anavishkurvan= without displaying one’s greatness;

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anvayat= for so it fits in the context.
Here the child like qualities mean the non-
manifestation of one’s greatness.

Topic — 14: Aihikadhikarana

50. Aihikam aprastuta Pratibandhe tat
darsanat 3-4-50
Aihikam= the vidya aiming at the worldly prosperity;
aprastuta pratibandhe= grows only when there is
no obstruction; tat darsanat= for this is what is
revealed inthe upanishads.

Tapic — 15: Mukti phaladhikarana

51. Evam mukti Phalanivamaha
tadavasthavadhriteh
tadavasthavadhriteh 3-4-51
Evam= thus; mukti phalaniyamaha= there is no rule
as regards the result called mukti (salvation);
tadavasthavadhriteh= because there may be an
obstruction.
As far as the Brahma Vidya is concerned aiming
at the salvation (mukti) there is no hindrance. But
there may be an obstruction if there are heinous
sins resulting from the offences against the pious
who are the knowers of Brahman.
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Chapter — lV (Phala — Adhyaya)

This chapter deals with the fruit to be obtained by

one who practices the means described in the
previous chapter.

MIL-J
Topic -1 Avritttyadhikarana
l. Avrittirasakrit upadesat 4-1—1
Upadesat = since the upanishads instruct the
contemplation and meditation; Asakrit = several
times; avrittihi =should be repeated.
The meditation on the supreme Brahman has to be
practiced again and again. In the sruti passages of
Brahmopasana, the verbs like ‘vidi’, upasti,
dhyayati are used. So the dhyana, vedana, upasana
are all synonyms. Dhyana means smriti. It does not
mean the recollection for one time. It means the
continuous stream of remembrance of the
Paramatma like the uninterrupted flow of oil. The
sruti passages are -— “one who knows Brahman
attains the supreme” (Brahma vidapnoti param), “one
should meditate on the mind as Brahman” (Mano
brahmetyupaseeta) etc.

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2.Lingat ca 4-1-2
From the smriti too we understand the
Brahmavedana. Vishnupurana tells us that the
constant remembrance without any second thought
on the Paramatman is the means of attaining
Brahman and that is itself the dhyana which has to
be practiced again and again.

Topic — 2 Atmatvopasanadhikarana
3.Atmeti toopagachanti grahavanti ca 4-1-3
Atma iti tu= Paramatman as the atman of the
upasaka; Upagaccanti= our ancients accept this;
ca=and; grahayanti=scriptures make us understand
thus. The worshipper should meditate on the
Paramatman as the atman of his own atma. The
sruti text declares (“Ya atmani tishtan”. etc) this.

Topic — 3 Prateekadhikarana
4. Na Prateeke na hi saha 4-1-4
Prateeke= in the symbol; na=the aspirant should
not identify himself with symbol; saha = the symbol;
na hi=not the atma of the upasaka.
The upasaka should not meditate on the symbol
as the Brahman, because the symbol is not the
atman.

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5. Brahmadrishtirutkarshat 4-1-5
Utkarshat=because of greatness; Brahmadrishtihi
=the concept of Brahman in mind etc.
One should look upon the Brahman because it
creates great exultation in the mind.

Topic — 4 Adityadimatyadhikarana
6. Aditvadimatayascagge upapattehe 4-1-6
Ange=in the udgeetha, the accessories of karma,
Adityadimatayasca= the ideas of the sun etc., are
to be superimposed; upapattehe=for that is
reasonable.
The conclusion is to meditate the udgeetha, etc.,
which are the accessories of rites, thinking them as
the sun etc., since the sun etc., are greater than the
udgeetha, and are to be rejoiced, so that the rites
become more fruitful.

Topic —Aseenadhikarana
5
7. Aseenassambhavat 4-1—7
Aseenaha=while in a sitting posture;
sambhavat=since it is possible that way only.
The meditation (Upasana) should be done only
in the sitting posture, but not in the standing or lying
posture; since it is possible in that way alone. One’s
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concentration of mind is possible only in the sitting
posture. And that is not possible for one while
walking or running because movement etc., disturb
the mind. Even for a standing man, the mind remains
busy about keeping the body erect. And a man
lying on the ground may suddenly fall asleep. But
for a sitting man, troubles of this kind are easy to
avoid, and hence the upasana becomes possible
for him.
8. thanat ca 4-1-8
And because the concentration of mind is possible
only while in sitting.
9. Acalatvam ca ajekshya 4-1-9
Ca= And; acalatvam=motionlessness;
apekshya=from the standpoint of
And from the standpoint of motionlessness,
meditation while in sitting is enjoined.
In the sruti texts such as “the earth is in
meditation as it were” etc., the assertion of
meditation in the cases of the earth etc., is made
fi'om the standpoint of motionlessness alone. This
also is a sign that the upasana is to be undertaken
by a man when seated.
10. Smaranti ca 4-1-10
Ca=and; smarnti=
And the worthy people mention this in such smriti
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passages as, “ having firmly seated in a clean place”
(Geeta VI — 11,12). ($ucau dese pratishttapya
sthjramasanamatmanaha).
ll. Yatra ckagrata tatra aviseshat 4-1-11
Yatra= wherever; ekagrata= concentration of mind
is present; tatra= there one should meditate;
aviseshat: because place and time are not specified
in the scriptures.
Since the place and the time are not specified
for meditation, one can meditate in the place which
suits to the concentration of his mind.
(manonukoolaha).

Topic — 6: Aflayanadhikarana
12. Aprayanat tatrapi hi drishtam 4-1-12
Aprayanat= till death; tatra-api-hi= from the day of
upasana till the moment of death; drishtam= it is
seen in the upanishads.
Meditation (Upasana) should be continued till
the moment of death, and that is mentioned in the
upanishads. The sruti passage is “sa khalvevam
vartayan yavadayusham Brahmaloka mabhi
sampadyate”. It means that the upasaka continues
his meditation till the moment of his death and attains
the Brahmaloka.

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Topic — 7: Tadadhigamadhikarana
l3. Tadadhigama uttarafliorvaghavoh aslesha
vinasau tadvyapadesat 4-1-13
Tadadhigama= as soon as one attains the
Brahmavidya; uttarapoorvaghayaoh= of the
subsequent and the previous sins; aslesha vinasau=
non-attachment and destruction respectively;
tadvyapadesat= because the scriptures say so.
When once one attains the Brahmavidya, it is
certain of_the non-attachment of his subsequent sins
and of the destruction of his earlier sins, as well.
This is what the srutis guarantee. The sruti text
declares — “as water does not stick to lotus—leaf,
even so the sin does not contaminate the
Brahmopasaka”.(ch. 4-3). “The Brahmoposaka by
dint of his meditation is not contaminated by the
sinful deeds”. The knower of the Paramatman by
upasana gets all his sins destroyed (“ksheeyante ca
sya karmani tasmin drishte paravare”), “Na bhuktam
ksheeyate karma kalpa koti satai rapi” is intended
to assert the capability of karma in the context of
the ability of Brahma-vidya in the destruction and
non-attachment of the sins.

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Tgfic — 8: Itaradhikarana
14. ltarasyapvevam
asamsleshaha patetu 4-1-14
Itarasyapi= for meritorious deeds also; evam= like
the sins; asamsleshaha= non-attachment and
destruction, (happen); patetu= at the time of death.
In the same way as the sins, prior and subsequent
are destroyed by the Brahmavidya, the virtue too
prior and subsequent are destroyed and non-
attached, as soon as the body falls. (tat sukruta
dushkrute dhoonate).

Topic — 9: Anarabdha karyadhikarana

15. Anarabdhakarye eva tu Eoorve tadavadhch
4_-.1;§
Tu= but; what is mentioned above is not admissible;
anarabdhakarye= virtues and sins which have not
begun to yield the results; poorve= before attainment
of Brahmavidya, (are destroyed); tadavadhehe=
because death is set as the limit of waiting for
salvation.
So all the deeds virtuous and sinful get
destroyed, by the Brahmavidya, except those that
have begun to yield their fruit. The text states, “he
lingers so long as he is not freed from the body,
then he becomes free” (tasya tavadevam ciram
yavanna vimokshe atha sampatsye(ch. 6-14-2).
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Topic — 10: mihotradvadhikarana
16. Agnihotraditu tat karya yaiva tat darsanat
4-1-16
Agnihotraditu= agnihotra and other daily rites;
tatkarya yaiva = for the attainment of Brahmavidya;
tat darsanat= because it is mentioned in the sruti.
The agnihotra and the other nitya and naimittika
rites should be performed for the attainment of
Brahmavidya; The sruti speaks the same ‘The
Brahmanas seek to know him through the study of
vedas, sacrifices, charity, and austerity.
17. Atonvapi hvekeshamubhayoh 4-1-17
Ataha= apart from the agnihotra and other rites;
anyapi= other virtuous deeds are included;
ubhayoh= in the past and subsequent virtuous
deeds; ekesham= according to some.
Apart from the rites of agnihotra etc., there is
another virtuous karma included in the sancita and
agami virtuous rites. This is attained by the friends
of the knower of Brahman. This is the view of
some — “when the knower of Brahman dies, his
sons inherit his property and his friends get his
virtuous deeds.”
18. Yadeva vidyaya itihi 4-1-18
“Yadeva vidyaya karoti tadeva veerya vattaram
bhavati”, is the sruti text which means the vidya
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along with the karma is potent in giving the fruit.
So the karma or the rite performed along with
udgeetha upasana becomes most potent in giving
the result.

Topic — ll:
Itarakshapanadhikarana
l9. Bhogena tvitare kshapavitva atha
sampadyate 4-1-19
Tu= but; itare= the commenced virtues and sins;
bhogena= by experiencing; kshapayitva= by
exhausting; atha= afterwards the knower ofBrahman
(Brahmopasaka); sampadyate= attains the Brahman.
The complete exhaustion of the effect of the
karmas that have commenced to yield their results
may take place in one or more births.

Section — II

Topic —1: Vaggdhikarana

l. Vangmanasi darsanat ca sabdat ca 4-2-1
The manner in which one leaves the body to attain
the Brahman is examined in this section.
In the first seven adhikaranas (1-7), of this
section the process of emergence of the body which
is identical in the case of both the meditator
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(Brahmopasaka) and the non-meditator; Vak= the
sense of speech; manasi= in the mind; darsanat=
because it is so perceived; ca= and; sabdat= from
the upanishad statement.
It is not correct to say that the function of the
organ of speech merges in the mind, for the reason
that the mind is not the material cause of the organ
of speech. Since the sruti text declares “vakmanasi
sampadyate”, the organ of speech gets associated
with the mind.
2. Ata eva sarvanvanu 4-2-2
Ata eva= therefore only; sarvani= all the organs;
anu= follow. (get associated with the mind).

Topic — 2: Manodhikarana
3. Tanmanaha prana uttarat 4-2-3
Uttarat= in the subsequent text; tat manaha= the
mind associated with the organs; prana= gets the
contact with the prana.
The mind in contact with all the organs viz.
Speech etc., comes in contact with prana. (manah
Prane is the subsequent text).

-
Topic 3: Adhvakshadhikarana
4. Sodvakshe tadupagamadibhyaha 4-2-4
Saha= Prana; adhyakshe= in the Jeeva;
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tadupagamadibhyaha= because of such facts as
approaching that. The Prana gets joined with the
Jeevatrnan.

Topic — 4: Bhootadhikarana
5. Booteshu tat sruteh 4—2-5
Tat srutehe= since it is declared in the upanishad;
booteshu= in all the elements;
The Prana along with the Jeevatman becomes
associated with the tej as as well as other elements.
The sruti declares so, “ Pridhivee mayah apomayaha
tejomayaha”.
6. Naikasmin darsayato hi 4-2-6
Ekasmin= in each single; na= Jeevatman is not
contact with; hi= because; darsayati= srutis and
smritis declare so.
The Jeevatman does not come in contact with
the single element; but gets in contact with all the
elements. This is What the srutis and the smritis
declare.

Topic — 5: Asrutyqpakramadhikarana
7.Samanacasrutgpakramat
amrutatvam canuposhva 4-2-7
Ca= and; asrutyupakrumat= till entry into the blood-
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vessels; samana= same; amrutatvam= immortality;
anuposhya= without endurance whether one is the
knower of Brahman or not the mode of departure
of the atman is same till the entry into the blood-
vessels.
8. Tadapeete samsara vvapadesat 4-2-8
Tat= that immortality; apeeteh= till the attainment
of Brahman; samsara vyapadesaF because the sruti
speaks of the samasra.
9. Sookshmam Pramanatasca
tadopalabdhehe 4-2-9
Sookshmam= subtle body follows; Pramanatas ca=
by the upanishad authenticity; tadha upalabdhehe=
since it is known that way also.
It is obvious from the sruti that the atman along
with subtle body moves out from the body.
10. Nopamardenataha 4-2-10
Ataha= therefore; upamardena= immortality being
free from the worldly bondage; na= is not
mentioned by the sruti.
The sruti text “Yada sarve Pramucyante” does
not therefore say the immortality in the form of
attainment of Brahman.
ll. Asvaiva copapatterooshma 4-2-11
Ushma= warmth; asya= belongs to this subtle body;

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upapattehe= because of possibility.
At the time ofdeath, the warmth known at some
place, belongs to the subtle body; since it is possible
of the subtle body to exist.
12. Pratishedhaditi cet na sareerat spashto
hvekesham 4-2-12
Pratishedhat= departure fiom the body in the case
of the knower of Brahman is unsaid by the sruti;
iticet= if it be said so; na= not so; sareerat= the
departure is prohited from the Jeevatman; ekesham=
in some branches of scriptures; the departure fiom
the Jeevatrnan is prohibited; spashto hi= clearly it
is said.
13. Smarvate 4-2-13
It is thought that the [mower of Brahman
(Brahmopasaka) enters the artery called Susumna
the gateway for release and moves out from the
body from the aperture in the crown of the head
called Brahmarandhra.

Topic — 6: Parasampattyadhikarana
l4. Tani Pare tatha hyaha 4-2-14
Tani: the subtle elements; Pare: rest in the
Paramatman; tatha= so; aha hi= the sruti says.
The atman when he moves out with the organs
and the Prana from the body, gets in contact with
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the subtle elements like tejas etc., and rest in the
Paramatman. The sruti passage runs as “tejaha
Parasyam devatayam”.

Topic — 7: Avibhagadikarana
15. Avibhago vacanat 4-2-15
Avibhagaha= the resting of the atman and the subtle
elements in the Paramatman; vacanat= on the
authority of scriptural declaration. The verb
“Sarnpadyate” in the sruti passage “Vangmanasi
sampadyate”, follows in the passage, “tejaha
Parasyam devatayam”.
Hence it is beyond doubt that the resting is only the
association in such a way that there is non—distinction
but not absorption.

Topic — 8: Tadokodhikarana
16. Tadokogaivalanam tatprakasitadvaro
vidya samardhvat tatseshagatvanusmriti vogat
ca hardanugrihreetaha satadhikava 4-2-16
Vidya samardhyat= by the power of Brahmavidya;
tat seshagatyanu smriti yogat= owing to the constant
meditation about the path of gods which is the part
of Brahmavidya; hardanugriheetaha= becomes
favoured by the Paramatman, the in-dweller of the
heart; tadokaha= the heart of the Pratyagatman;
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agrajvalanam= illumines in its top; tat prakasita
dvaraha= he then gets the door opened by the mercy
of the Paramatman; satadhikaya= and the departure
is through the nerve which is the hundred and first.

Tonic - 9: Rasmyanusaradhikarana
l7. Rasmvanusaree 4-2-17
Then the Pratyagatman, who is the Brahmopasaka,
goes up along the sun-rays. In the sruti text,
“athaitaireva rasmibhihi”, the word ‘eva’ asserts that
the Brahmopasaka after death goes up along the
sun-rays. Were it said about some, the term ‘eva’
is futile. The sunrays spread in this world as well in
the other worlds too. These which entered in the
holes of nadis enter in the sun and hence the sun-
rays and the nadis are mutually connected. And
since the sun-rays exist in the night also, the
Brahmavetta moves up along the rays, though death
takes place in the night.

Tgmic — Nisadhikarana
IO:
l8.Nisi neti iti cet na sambandhasya yavat
dehnhlmvilvat darsayati ca 4-2-18
Nisi in the night, for one who dies; na=no
attaimnvnl ul‘ I lruhman; iti cet= if it be said; na= not
so; sumlmmllumyu- the influence of karma; yavat
2175
dehabha vitvat= lies as long as the body lies;
darsayati ca= the upanishad also reveals this.
Death in the daytime is good but that does
not mean the attainment of Brahman Would not
occur, if death takes place in the night. Daytime,
bright fortnight and north semester are auspicious
for the dead. Other than these three are inauspicious
in the case of one who is not the knower ofBrahman.

Topic — ll:
Dakshinayanadhikarana
l9. Atasca avane agi dakshine 4-2-19
Ataha= for the very reason; dakshine ayane= the
knower of Brahman attains the Brahman, though he
dies in the south semester. “Agnirjyotir............
Brahrnavido Janaha” means the knower of Brahman
attain the Brahman when they move out from the
body in fire, light, day, bright fortnight, north
semester (uttarayana of six months).
“Dhoomoratri .......... Prapya nivartate” means that
those who depart attain the light of the Moon and
return to this world. According to the Geeta also,
(sukla krishna gate...) the arciradi is meant for the
knowers of Brahman, and the dhoomadi is meant
for the performers of karmas.
20. Yoginaha Pratismarvete
smartecaite 4-2-20
Ete smarte= these two (devayana, pitruyana);
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Yoginaha Prati= concerning the yogins; smaryate=
are mentioned in the smritis. The above— mentioned
do not pertain to the time-specification of death,
but pertains to those devoted to yoga. So
Agnijyothi ....... and dhoomoratri.....are to be
understood as devayana (path of gods) and
pitrnynnu (path of manes).

Section — III

Topic —I: Arcirarlyadhikarana

I. Arcirmlilm tut pradhiteh 4-3-1
Arcirad inn along the path beginning with the arcis
(light); the knuwcr of Brahman proceeds. This is
known from the srutis. He proceeds from the arcis
(li ght) to the day, From the day to the bright fortnight,
rmm the bright fortnight to north semester (summer
solstice) from this to the year from the year to the
Sun from the Sun to the Moon from the Moon to
the Vitlyut.
This way is called the path of gods. Having
attained the llrnl'n't‘tan he does not return to this
World. This is the path for the upasaka,
autlwntit-utcd hy the srutis, though mentioned with
a little dit‘l‘crcnce by other branches of the
Ltpmttr-tlnttls.

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Topic — 2: Vayvadhika rana
2.vayumabda davisesha viseshabhvsm 4-3-2
Avisesha viseshabhyam= owing to ordinary and
specific instructions; abdat= from the year; vayum=
air; After having reached the year, the mukta goes
to air.
In the text, “ marebhyo devalokam” the word
“devalokam” is the general indication of air; and in
the text “Sa vayurnabhigaccati”, the ‘vayu’ is
specific for the air. So the position ofvayu (air) is
after the year.

Topic Varunadhikarana
— 3
3. Tatitodhi Varunaha Sammbhandhat 4-3-3
Varunaha= Varuna; tatitodhi= above lightning;
Sambandhat= because of connection between
Varuna (water) and Vidyut (lightning).
Since the lightning exists in the cloud, it is
connected with Varuna. So in the arciradimarga,
Varuna lies after the vidyut (lightning).

Tonic — 4: Ativahikadhikarana
4. Ativahikaha= the escorting deities; tallingat=
because the sruti speaks of so.
Light (arci) Day, bright fortnight etc., are not the
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sign-posts on the road, but are the escorting deities
who preside over them. This is known from the
text, “Candramesam vidyutam tat purushomanavaha
sa enan Brahma gamayati”, by the verb “ gamayati”,
(lead) by non-human person (amanava).

5. Vairiyutenaiva tatastat srutehe 4-3—5

Tataha= having reached vidyut; vaidyutenaive= lead
by the amanava; tat srutehe: because the sruti tells
this.
The knowers of Brahman after having reached
the vidyut , are lead by the amanava in the vidyulloka,
to the Brahman. (Sa enan Brahma garnayati).

'I‘opic — Karyadhikarana
S:
6. Karyam Badarirasyajgatvupapattehe 4-3-6
Badarihi=Badari thinks that the upasakas are lead;
liar-yam: to the Hiranyagarbha; asya= to the upasaka
of Hiranyagarbha; gatyupapattehe= lies the
possibility of going there.
The escorting deities in the path of gods lead
the upasaka of l-Iiranyagarbha and this is logical
and possible because Hiranyagarbha is limited and
that is how Badari thinks.
7. Viscshitatvat ca 4-3-7
The l-liranyagarbha who is created the by Para
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Brahman could reasonably be the goal of attainment
becauuse of specific mention also.
By the word loka’ in the sruti text “Brahmalokan
‘

gamayati” and by its plural number it is clear that

the ‘amanava’ leads the upasaka into the worlds of
Brahma that is to the Hiranyagarbha. And by the
sruti text, Praj apatessabham vesma Prapadye”,
Hiranyagarbha is meant.
8. Sameepvat tu tad vyapadesaha 4-3-8
Tu= but; Sameepyat= owing to nearness of the
supreme Brahman; tad vyapadesaha= the use of
nueter gender for the Brahman does in no way
contradict.
Hiranyagarbha being in the proximity of the
supreme Brahman, is here meant, and hence the
use of neuter gender of Brahman does not
contradict. The word ‘Brahman’, in the sense of
Supreme Brahman is used in the neuter gender. It
is used in the masculine gender in the sense of
Hiranyagarbha. The sruti text, “Yo Brahmanam
vidadhati” means the supreme Brahman at first
created Hiranyagarbha. Hiranyagarbha is the eldest
son of the supreme Brahman, and is in the vicinity
of the supreme Brahman. The neuter gender is used
as Brahmagamayati. Hence this does not contradict
the sense of Hiranyagarbha.

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9. Karvatvave tadadvakshena saha
atahparamabhidhanat 4-3-9
Karyatyaye= when the dissolution of
Hiranyagarbha’s world takes place; tadadhyakshena
saha: along with that lord of the world; atahparam=
the Paramapada which is higher than that; abhidanat:
attains on the strength of upanishad declaration.
When the dissolution of Hiranyagarbha’s world
takes place, the upasakas along with Hiranyagarbha,
attains by his Brahmavidya the supreme Brahman.
This is known from the sruti of ‘non-return’. (te
Brahmaloke tu Parantakale paramritat parimucyanti
sarve)
10. Smritesca 4-3-10
The smriti text “Brahmana saha te sarve” tells that
the upasakas along with Hiranyagarbha attain the
supreme abode (Parama padam). So Badari thinks
that those who meditate on the I-Iiranyagarbha are
led by the escortng deities in the path of gods.
11. Param Jaiminirmukhvatvat 4e3-ll
Param= Supreme Brahman; mukhyatvat= since the
principal meaning of Brahman is the supreme
Brahman; Jaiminihi= Jaimini thinks. In the text,
“tatpurushomanavassa enan Brahma ganyati”, the
word, Brahma principally means the supreme
Brahman. So Jaimini thinks that the upasakas of

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the supreme Brahman are lead by the escorting
deities in the path of gods, for reaching him. Infact
there is no need to take the secondary meaning
leaving the primary meaning, unless it is a must. In
“Brahmalokan”, the word ‘ loka is used in the plural,
but that does not mean that the upasaka through the
path of gods reach Hiranyagarbha. Just as the Karma
dharaya Samasa in “Nishadasthapati” is taken in
Poorvameemamsa, the “Brahmalokan” could be
taken for the Kannadharaya as Brahmaivalokaha.
Here the use of plural number ‘lokan’ is no
hindrance like “aditihi pasan”, where the plural
number is used, though the pasa (rape) is one in
number.
12. Darsanat ca 4—3-12
The sruti too speaks of the path of gods, for the
attainment of the supreme Brahman. The sruti is
“esha samprasado ........ ”.
13. Na ca Karye Pratvabhisandhihi 4-3—13
Partyabhisandhihi= the aim; naca= is not; karye=
at Hiranyagarbha.
In the sruti text”Praja patehe sabham vesma”, it
is not about the Hiranyagarbha, but about the
supreme Brahman.

Released by Maran’s Dog ,Toronto, Canada

382 _ .
14. éprateekalambanan nayati iti
Badaravana ubhavadha ca doshat tat kratusca
4-3-14
Aprateekalambanam= those who do not worship
the symbols; nayati= the escorting deities lead;
Badarayana=that is what Badarayana says;
ubhayadha= in two cases; doshat= because of sruti
contradictory blemish; tatkratusca= because of the
logic that one becomes what he resolves.
The sage Veda Vyasa states that the
escorting deities lead all upasakas except those who
do not meditate on Paramatman, worshiping on
symbols. By the tatkratu nyaya, those who worship
symbols, say from name etc., to the Prana, as
mentioned in Chandogya, (Yatha kraturasmin loke
Purushovhavati tathetya pretya vhavati), they do not
go through the path of gods and do not attain the
supreme Brahman
15. Visesham ca darsavati 4-3-15
Ca: and; Visesham= those who worship
the symbols attain the limited result; darsayati= the
sruti shows this. The sruti text speak of the
meditations based on such symbols like name etc.
“One who meditates on name as Brahman gets
freedom of movement as far as name extends” (ch).
Hence the escorting deities in the path of gods lead
the upasakas of supreme Brahman, and not the
upasakas of symbols.
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 Section — IV

Topic — l: Sampadyavirbhavadhikarana
]. Sampadyavirbhavaha svena sabdat 4—4—1
Sampadya= having reached the supreme light;
avirbhavaha= own manifestation; svena: known by
the word ‘svena’ in the sruti.
By the use of the word, ‘svena’ (own) in the
sruti text, “svena roopenabhinishpadyate” it is clear
that the mukta (released atman) reaches the supreme
light and becomes manifest in his own essential
nature.
2. Muktaha Pratijnanat 4-4-2
Pratij nanat= because of sruti declaration; muktaha=
it is he who becomes free from bondage.
-
The sruti passage runs “evameva esha
samprasadosmat sareerat samutthaya
Paramjyotirupa sampadya svena roopenabhi
nishpadyate”. So the atman departs the body,
attains the supreme light and becomes manifest in
his own essential nature.
3. Atma Prakaranat 4-4-3
Prakaranat= by the contect; atma= the atman is
known as divested of all evils.
Theatman by nature is free from the evils and this

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is contextually in the sruti “Ya atma apahata
papma.....” is made clear. Bound by karma in the
worldly life, his own form is covered by the avidya.
But when he attains the supreme light, he manifests
in his own essential nature. This was established in
3.8. 1-3-18. So nothing new is created. When
once the dirt that covers the jem is removed, the
jem shines with its own lustre. Water is not created
when the well is dug, but the water therein is clearly
known. Similarly atman manifests in his own
knowledge, joy etc., divested of all evil qualities,
having attained the supreme light (Param Jyotis).

Topic — 2: Avibhagena drishtatvadhikarana

4. Avibhagena drishtatvat 4-4—4
Drishtatvat= because it is noticed in the upanishad;
avibhagena=the mukta (the released atman) thinks
he is an inseparable mode of Brahman.
Having attained the supreme Brahman, the mukta
(the released soul), uncovered by the avidya, knows
his original form, as an inseparable mode of the
supreme Brahman. Concerning his original form,
the srutis are, “tatvamaSI'33 , ‘6 ayamatma Brahma”,
“aitadatmyamidam sarvam ,9 , “ sarvam khalvidam
Brahma”, “Ya atmani tishtan ...... etc.
The atman has the Paramatman as his atma,
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i.e. the atman is the body of Paramatman and hence
the sesha—seshi relationship between the atman and
the Paramatman is established in the BS. 1-4-22;
by the sruti “so asnute sarvan kaman saha Brahmana
vipascite”, This does not contradict with the
Brahma sutras. 4-4-8, 2-1-22, 3-4-8.

Topic — Brahmadhikarana
3:
5.Brahmena Jaiminihi
Mauyasadhiblnyaha 4-4-5
Brahmena= as possessed of thecharacteristics like
the freedom from sins etc., of the supreme Brahman;
Jaiminihi= Jaimini thinks of the liberated soul;
upanyasadibhyaha= on account of the references
of the qualities of the supreme Brahman in the
liberated soul (muktatma).
It was previously established that the Pratyagatma
having attained the supreme light, and having got
rid of avidya, manifests himself in his own real form.
About this, the declarations ofsrutis are variant. And
this is discussed in this adhikarana. Jaimini thinks
of this released soul in the form of supreme
Brahman, which is his real form, that is possessed
of the characteristic beginning from freedom of sin
etc., and ending with true desire. The reference in
the upanishad is “This self is beyond sin” etc. and
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 ending with “having true desires and irresistable
will”. Similarly “ there he roams about eating,
playing and making merry”. He gets freedom of
movement in all the worlds. Hence it is not logical
to say that the Pratyagatman manifests himselfonly
in the form of Vijnana. This is how Jaimini thinks.
6. Citi tanmatrena ta datma katvat iti
Audulomihi 4-4-6
Citi= in the cit (Juana); tanmatrena= as that much
only; tadatmavatvaF that being its own real form,
as mentioned by the sruti; iti: this is ; Audulomihi=
what Audulomi thinks.
Since the sruti declares that the Pratyagatman is
the form of only Caitanya (J nana), the released soul
becomes manifest in the form of caitanya. This is
what Audulomi says. The real form of the
Pratyagatman is Caitanya (consciousness) alone. So
it is obvious that the liberated. soul should manifest
itself in that form only. The sruti text also says so-
“Even so my dear, is the atman without interior and
exterior, entire and pure intelligence alone” (B12) and
the sruti speaks of it, also as Vijnana ghana. So the
Pratyagatman is the form of Vijna alone, and hence
it is concluded as devoid of any qualities except
the form of Vijnana or consciousness.
The terms apahatapapma etc., indicate that the
pratyagatman is devoid of the qualities of avidya
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such as the change, greif and pleasure etc. Thus
Audulomi, thinks of the released soul of its own
form of caitanya. (consciousness).
7. Evamgpvupanjasat Poorvabhavat
avirodham Badarayanaha 4-4-7
Evamapi= though the srutis say bout the
Pratyagatman, as the form of consciousness
(Caitanya); upanyasat= on account of the
references; Poorvabhavat= by the characteristics
like freedom from sin etc.; avirodham= it is no
contradiction; Badarayanaha= Vyasa thinks.
Though the srutis say that the Pratyagatman is
the form of consciousness (Vijnana), on account
of the references that the characteristics of
thesupreme Brahman are in the released
soul(muktatma), the characteristics like the freedom
from sin etc. are no contradictions. This is how
Veda Vyasa declares. Just as the sruti “Ya atma
apahata papma....... ” Is authentic so also the sruti
“Sa yatha saindhava ghano ....... vijnana ghana eva”
is authentic. If two texts are of equal authority, it is
proper to interpret in a different way, such that there
arises no mutual contracdiction. In fact ‘Vijnana
ghana eva’ means that the Pratyagatman, unlike the
inert thing, is absolutely self-luminous. It is said
that the Pratyagatman having no exterior and interior
differences is the consciousness in its entirety, like
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the salt particle in its entirety of saltishness. The
salt particle is known in its entirety of saltishness
by the tongue. But this is no contradiction when its
shape is known by the eye. The salt particle is not
like the mango-fruit, of different exterior and interior
tastes, so the conclusion is that the Pratyagatman is
self-luminous, and has also the characteristics like
the ‘freedom from sin’ etc.

-
Topic 4: Samkalpadhikarana
8. Sankalpadeva tat sruteh 4-4-8
Sankalpadeva= by mere will; tat sruteh= because
of such sruti text. The released soul (or the mukta
Purusha) having attained the Paramatman manifests
himself in his own essential form of possessed
characteristics viz., freedom of sin etc., and true
desires and irresistible will.
The sruti text also states that, “there he roams
about eating, playing and making merry along with
women chariots, and kindred.
We find in our experience that though the kings
or high officers, could accomplish a' work by their
mere self-will, they do it successfully making an
attempt for it. Similarly does the mulctapurusha make
an effort, to attain the manes etc., or does he attain
them by his mere will?

389
 The conclusion is that the mukta purusha attains
them by his mere will and not by any effort. The
sruti text reveals, “should he desire the world of
manes, the manes come in contact with him at mere
wish”. (Sa yadi Pitru loka kamo bhavati
sankalpadevasya pitaraha samuttishtanti” (cha). This
is confirmed by the use of ‘eva’ in sankalpadeva.
9. Ata eva ca ananyadhipatihi 4-4-9
Ca= and; ataeva= for this very reason;
ananyadhipatihi= he is not subservient to any
injuction or prohibition.
Because the mukta is otSatya sankalpa, heis not
subservient to any injunction or prohibition. It
means he has none to rule over him. The sruti text
also says “sa svarat bhavati”; which means he is
not subservient to karma.

Togic — 5: Abhavadhikaraua
l0. Abhavam Badariraha hvenam 4-4-10
Abhavam= absence of body and organs, Badarihi=
Badari thinks, evam= this; aha hi= the sruti says, is
it not.
Badari thinks that the mukta does not possess
the body and organs. The pleasures and grief do
not forsake the one who has the body and do not
touch the one who has no body. And that is how
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 the sruti declares. And the sruti that states the
departed soul attains the supreme light, becomes
manifest in its own essential form, makes it clear
that the liberated soul (mukta) does not possess the
body.
11. Bhavam Jaiminihi, Vikalpamananat 4-4-11
Vikalpamananat= since the sruti speaks of option;
J aiminihi= Jaimini thinks; bhavam= the existence
of body and organs.
Jaimini thinks the mukta has the body and
organs, because of the assertion of upanishad text,
“he remains one, he becomes threefold five-fold
etc., (Sa ekadha bhavati tridha bhavati pancadha
bhavati). The text that speaks of the absence of
body means that the released soul does not possess
the body for the experience of karma, that is, of
joys and sorrows.
12. Dvadasahavat ubhayavidham
Badaravanaha ataha 4-4-12
Ataha= according to the Sankalpa; dvadasahavat=
like the dvadasaha sacrifice; ubhayavidham= as with
body and without body; Badarayanaha= Veda Vyasa
concludes.
Veda Vyasa thus concludes the mukta purusha
is of both kinds i.e., with or without body and sense-
organs, as he desires, like the case of dvadasaha
(twelve—day) sacrifice.

391
 So this opinion of Veda Vyasa accords to both
the srutis. In the Poorvameernamsa, it is enjoined
to perform dvadasaha, if desired for riches
(dvadasaha,mreddhi kama upeyuhu), and if desired
for progeny (dvadasahena Praj akamam yaj ayet). By
the use of the words, ‘upeyuhu’, and ‘yajayet’, we
notice the difference in the injunction and the desire.
So one is called the ‘Satra” and the other is called
the ‘aheena’.
If the mukta desires to have the body, he gets it,
If he desires to remain without body, he has none
for his will is true and desires are diverse. This is
like thesacrifice performed for twelve days
(dvadasaha). Just as the dvadasaha can be both a
‘satra’ and an ‘aheena’, so also is the case here.
The ‘satra’ is called when the dvadasaha is
performed by many, with sankalpa while the ‘aheena’
if it is performed by one, with sankalpa.
is called
l3. Tanvabhave Sandhyavat upapattehe 4-4—13
Tanvabhave= though the mulcta does not have the
body; sandhyavat=as is in the case of dream;
upapattehe= the fulfillment of desires is reasonable.
Incase the mukta does not possess the body and
sense organs created by him, it is possible for him
to enjoy thejoys with the body and organs created
by the Paramatman, as is in the case of a dream.
Though the mukta has the true desire, he himself
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need not create them. Just as the baddha (human)
enjoys the chariot etc., in his dream, which are
created by the supreme lord, so also the mukta
enjoys the pleasures of playing with the manes,
which are created by the supreme lord.
14. Bhave Jagrat vat 4-4-14
Bhave= if the body and the organs exist created by
his will; Jagratvat= the fulfillment could be as is in
the waking state. Ifthe mukta possesses the body
and the organs created by him, he enjoys the
playfulness,just as the baddha enjoys in the waking
state. Here lies no impropriety whether the mukta
enjoys with the help of body and organs created by
himself or created by the supreme lord for him.
15. Pradeepavat avesa stadha
hi darsayati 4—4-15
Pradeepavat= like a lamp; avesa= entry in several
bodies is possible; tadha hi darsayati= the scripture
reveals so.
Just as a lamp, placed at a particular place, is
connected with other places by its light, the atman
too, though in one body, is connected with all the
bodies by its natural caitanya. Just as the atman
being in a particular place in the body has the feeling
of everything in the body by the pervasion of its
caitanya (consciousness), so also it has such feeling
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in other bodies. But the consciousness of
Karmabaddha gets compressed by the power of
karma, and hence his atma does not have such
feeling. But the consciousness of the mukta does
not succumb to the power of karma. So it is not
impossible for the mukta to pervade his
consciousness in all the bodies and hence it is not
improbable for him to have the consciousness like,
“this is my body, this is my body”.
16. Svapyaya sampattvoranyatara peksham
avishkritam hi 4-4-16
Svapyaya sampattyoh= in sleep and in death;
anyatarapeksham= mentioned about on anyone;
avishkritam hi: and that is made clear by the sruti.
The sruti text, “Praj nenatmana samparishvaktaha”,
says the purusha does neither have the exterior
consciousness nor the interior consciousness either
in sleep or in death. But the sruti text, “Sa va esha
divyena cakshusha” — makes it clear that the mukta
is omniscient. So the reference of having no exterior
or interior consciousness goes to the Praj na atman
in the state of deep sleep or in death.

Topic —6: Jagadvvapara Varjadhikarana

1'7. Jagadvyapara Varj am= the divine faculties of
omnipotence,omnipresence etc., of mukta except

394
the power of creation, sustenance and dissolution;
Prakaranat= because the supreme lord forms the
subject of reference in the sruti passages about
creation; asannihitatvat ca= and because of no Juxta
— position of the mukta purursha (released soul)

there in.
The mukta purusha possesses all the divine
faculties of omnipotence, omniscience etc., equal
to such characteristics of the supreme Brahman,
barring the power of creation, sustenance and
dissolution of universe. The sruti passages are,
“Yato va imani bhootani J ayante. . ...tadbrahmeti”,
“sadeva somye.....”, Brahma va idameka evagra
asect”, “Eko havai Narayana aseet. . .yah pridhivyam
tishtan ...... ” etc.
In all the above passages, the supreme Brahman is
made mention of, and nowhere is found the
reference of the mukta. Since in all the sruti
passages about the creation, the supreme Brahman
forms the topic of reference and because of no
J uxta position of the mukta therein, the mukta
possesses all the divine faculties of omnipotence,
omnipresence etc., barring the power of creation,
sustenance and dissolution of universe.

395
 18. Praflakshopadesatna iti cet na adhikarika
mandalasthoktehe 4-4-18
Pratyakshopadesat= because of direct declaration
of scriptures; Neti cet= if it besaid that the mukta
lacks the power of creation etc., of universe; na=
not so; adhikarika mandalasthokteh= because the
srutis say that the mukta enjoys all the pleasures in
the spheres of Hiranyagarbha and others appointed
by the supreme Brahman in the matter of creation
of the universe. The sruti texts, “Sa svarat bhavati
tasya sarveshu lokeshu kamacarobhavati”,
imanlokan kaman. . tell us that the mukta himself
gets the independent sovereignty and freely moves
about in all the spheres. It means therefore that the
mukta not being subservient to karma, moves about
and enjoys the pleasures in the spheres of
Hiranyagarbha and others appointed by the supreme
Brahman. The srutis do not mean that the mukta
has the power of creation etc., of universe.
19. Vikaravarti ca tadha hi sthitimaha 4-4-19
Vrkaravarti ca= and the mukta enjoys the supreme
Brahman, who has no birth etc., Tadha hi
sthitim=that state, aha: the sruti speaks of.
The supreme Brahman has no changes like birth,
death, and is divested of hideous qualities, and is
the repository of auspicious qualities, and has the
unsurpassed joy.
396
 The mukta purusha enjoys such supreme Brahman
and his splendour, and moves about freely in all the
spheres, but does not possess the power of creation
etc., of universe.
20. Darsavatascaivam
Pratyakshanumane 4-4-20
Pratyakshanumane= srutis and smritis; darsayataha=
show; evam= thus. The srutis and smritis speak of
the Lord’s unique might and control of universe
but not of the mukta’s ability in this regard.
The sruti text says, “for fear of the supreme
Lord, the Wind blows, the Sun rises, and the Fire,
Moon and Death are engaged in their respective
duties”, (Bheeshsmat Vataha Pavate.....) “and by
the comand of the supreme Lord, the Sun and
Moon do not leave their respective places” (etasyava
gargi....). The Bhagavad Geeta also states —
“Mayadhyakshena .. ...Parivartate”.
21. Bhogamatra samya lingat ca 4-4-21
Ca= and; Bhogamatra samya lingat= except for the
characteristic qualities ofthe supreme Brahman, viz.,
the cause of creation, sustenance and dissolution
of universe etc., the mukta attains the highest degree
of equality with the desired results along with the
supreme Brahman, enjoying all the supreme Bliss.
And the sruti states “ Sosmute sarvan kaman saha
397
Brahmana vipascita”.

22. Anavrittissabdat anavrittissabdat 4-4-22

Anavrittihi= non—return; sabdat= by upanishadic
declaration; anavrittihi= non-return; sabdat= by
upanishadic declaration. The supreme Brahman is
devoid of hideous characteristics, is the repository
of infinite and auspicious qualities, is the cause of
creation, sustenance and dissolution of universe;
is omniscient, is of the true desire and irresistible
will, is most merciful, etc. And he who
accomplishes his vamasrana duties, and performs
upasana life long on the supreme Lord, gets his
ignorance or avidya, destroyed for good, and
proceeds to the supreme Bliss, through the path of
Gods (Devayana), without ever returning to the
human cycle of birth and death. That is
thecategorical declaration ofthe sruti, “Sa khalvevam
vartayan yavadayusham Brahma loka mabhi
sampadyate, na ca punaravartate, na ca
punaravartate”. Bhagavad Geeta also states,
“mamupetya tu kaunteya punarj anma na vidyate”.
The repetition of ‘non-return indicates the
completion of the scripture.

Om Tat Sat

398
 The Thirty Two Brahmavidyas
The upanishads teach about the inseparable relation
of the three viz the Brahman, the Atman and the
Prakriti, and laydown the means of attaining the
Brahman and that is what is called the Brahma vidya
or the upasana (meditation) for the practice of those
who are desirous of 'mukti' (the final emancipation
of the soul). The upasana could be on the Brahman
as the 'Consort of Sri', and as endowed with the
five attributes - satya J nana, ananta, ananda, amala
common in all the vidyas. But each vidya is
distinguished from the other, with one or more
attributes in addition to the five. Uttamoor Sri T.
Veera raghavacharya Swami in his introduction in
Sanskrit to the Brihadaranyaka upanishad bhashya
(1953) gives three lists-the first according to the
early writers, the second as given in the Adhikarana
Saravali and the third as given in the Adhikarana
Ratnamala, and cancludes that the popular View is
on the thirty two Brahma vidyas and finally appends
a list of his own. These are given in the chapters I
and HI of Brahma Sutras.
Name of Brahma Vidya Brahma Sutra
1. Akshara vidya 1—2-22
Atha parayaya tadakshara madhi'gamyate'

Akshistha Satya Brahma Vidya 3-3-20

Satyam Brahma... yascayam
dakshine Akshin (Bri-S,7)

Angushéa Pramita Vidya 1-3-23

Angushta matraha madhya atmani (Kata,
2,4,12)
Angushta matraha purushontaratma (kata)
Angushta matraha Ravitulyaroopaha (Sve 5,8)

Antarfiditya vidya 1-1-21

ya eshontaraditya Hiranmayepurusho (cha)

Akasa vidya 1-1-23, 1-3-42

Asya lokasya kagatiritya kasaha (cha, 1,6,6)
Akaso ha vai namaroopayornirvahita (cha)

Ananda maya vidya 1 -l-13

Tasmadva etasmat vij nanamayat
anyontara atmanandamayaha (Tai)
 Eesavasya vidya Samanvayadhikranam
Esavasyopanishat (vishayavakyadeepika)

Uddalakantaryamividya 1-2-29
Yah pridhivyamthishian.... (Bri, 5.7)

Upakosala vidya 1-2-13

yaesho akshini Purushodrisyate (cha)

10. Ushasta kahola vidya 3-3-35

na drishter drashtaram pasye... (Bri)
yosanaya pipasa.... (Bri)

ll. Gayatri vidya 1-1-26

Gayatri va idam sarvam yadidam kimca

12. Gargyakshara vidya 1-3-9

Etadvai tadaksharam gargi
Brahmana abhivadanti (Bri)

13. Jyothisham Jyotirvidya 1-3-31

Tam devajyothisha Jyotirayur
hopasate mritam (Bri)
14. Trimatra Pranava vidya
paramapurusha vidya 1-3-12
Yah punaretam
trimatrenaivomityanena khsharena (Prasna)

15. Dahara vidya 1-3-13, 3-3-38

Atha yadidamasmin Brahmapuredaharam (cha)
ya eshontarhridaya akasastasminsete (Bri)
Dahram vipapmam paravesma bhootam (Tai)

16. Naciketa Vidya 1-2-9

yasseturee J ananam aksharam
Brahma yatparam (Kata)

17. Nyfisa vidya

yo Brahmanam vidadhati poorvam
...... saranamaham Prapadya (Sve)

18. Pancagnividya 3-1-1, 3-3-32

Tadya ittham vidurye eemeranye (cha)
ya evametat vidurye came aranye (B ti)

19. Paramjyotirvidya 1-1-25

Atha yadatah Paro divo Jyotir deepyate (cha)
20. Paryanka vidya
Amjtauja Paryanka ..... Brahma vidvan
Bramhaiva bhipraiti (Kau)

21. Pratardana vidya 1-1-29

Sahovaca Pranosmi ..... (Kan)

22. Prana vidya 3-3-10

Yo ha vai Jyeshtam ca Sreshtam ca
Veda Jyestasea ha vai (cha)

23. Biliki vidya 1-4-16

yo vai balaka etesham purushanam
karta yasya (Kan)

24. Bhooma vidya 1-3-7

yo vai Bhooma tatsukham....
Bhoomatveva vij ijnasita vya (cha)

25. Madhu vidya 1-3-30

Asau va Adityo devamadhu.... sa ya
etat eva amritam veda (cha)
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26. Maitreyee Vidya 1-4-19

Atma vare drashtavyaha (Bri)

27. Vaisvanara vidya 1-2-25, 3-3-55

Imamatmanam Vaisvanaram .....
upasate sa sarveshu lokeshu (cha, 5,11,24)

28. Vyfihriti vidya 3-3—20

tadya satyamasau ...... (7, 5.1, Bri)

29. Sindilya vidya 3-3-1 9

Sarvam khalvidem Brahma... (cha 3-14-1)

30. Samvarga Vidya 1-3-33

vayur va samvarge yada va agnihi (cha)

31. Satya kfima vidya

(shodasa kala Brahma vidya)
Satyakamohi J abalo ..... veeyati (cha 4-4-9)
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32. Sadvidya 1-1-5
sadeva saumyedamagra aseet
ekamevadviteevam (cha 6-2- 1)