FIRST ADHYAYA............................................................................................................................................17
FIRST PADA.........................................................................................................................................17
THE SMALL PURVAPAKSHA...........................................................................................................19
THE SMALL SIDDHANTA.................................................................................................................21
THE GREAT PURVAPAKSHA...........................................................................................................24
THE GREAT SIDDHANTA.................................................................................................................33
There is no proof of non\u2212differenced substance...................................................................................33
Sabda proves difference.........................................................................................................................34
Pratyaksha\u2014even of the nirvikalpaka kind\u2014proves difference...........................................................34
The bhedabheda view is untenable........................................................................................................34
Inference also teaches difference...........................................................................................................35
Perception does not reveal mere being..................................................................................................35
Plurality is not unreal.............................................................................................................................36
Being and consciousness are not one.....................................................................................................37
The true meaning of Svayamprakasatva................................................................................................37
Consciousness is not eternal..................................................................................................................38
There is no consciousness without object..............................................................................................39
Consciousness is capable of change......................................................................................................40
Consciousness is the attribute of a permanent Conscious self...............................................................41
The view that the conscious subject is something unreal, due to the ahamkara, cannot be
maintained.............................................................................................................................................43
The conscious subject persists in deep sleep.........................................................................................46
The conscious subject persists in the state of release............................................................................47
In cases of Scripture conflicting with Perception, Scripture is not stronger. The True cannot be
known through the Untrue....................................................................................................................48
No scriptural texts teach a Brahman devoid of all difference................................................................50
Nor do Smriti and Purana teach such a doctrine....................................................................................54
The theory of Nescience cannot be proved............................................................................................61
All knowledge is of the Real..................................................................................................................68
Neither Scripture nor Smriti and Purana teach Nescience.....................................................................71
Scripture does not teach that Release is due to the knowledge of a non\u2212 qualified Brahman.\u2014the
meaning of 'tat tvam asi.'
.......................................................................................................................73
Summary statement as to the way in which different scriptural texts are to reconciled........................77
Nescience cannot be terminated by the simple act of cognising Brahman as the universal self...........79
The Vedantin aiming to ascertain the nature of Brahman from Scripture, need not be disconcerted
by the Mimamsa\u2212theory of all speech having informing power with regard to actions only..............81
2. (Brahman is that) from which the origin, &c., of this (world proceed).............................................84
3. Because Scripture is the source (of the knowledge of Brahman)......................................................86
4. But that (i.e. the authoritativeness of Scripture with regard to Brahman) exists on account of
the connexion (of Scripture with the highest aim of man)....................................................................92
5. On account of seeing (i.e. thinking) that which is not founded on Scripture (i.e. the Pradhana)
is not (what is taught by the texts referring to the origination of the world)......................................103
6. If it be said that (the word 'seeing') has a secondary (figurative) meaning; we deny this, on
account of the word 'Self' (being applied to the cause of the world)..................................................104
The next following Sutra confirms the same view..............................................................................105
The Pradhana is not the cause of the world for the following reason also:.........................................105
9. And on account of the contradiction of the initial statement...........................................................105
10. On account of (the individual soul) going to the Self....................................................................105
11. On account of the uniformity of view............................................................................................106
12. And because it is directly stated in Scripture.................................................................................106
13. The Self consisting of Bliss (is the highest Self) on account of multiplication.............................107
14. If, on account of its being a word denoting an effect, (anandamaya be said) not (to denote the
highest Self); (we say) no, on account of abundance..........................................................................117
15. And because he is declared to be the cause of thatra.....................................................................117
16. And because that (Brahman) which is referred to in the mantra is declared (to be the
anandamaya).......................................................................................................................................117
17. Not the other, on account of impossibility.....................................................................................118
18. And on account of the declaration of difference............................................................................118
19. And on account of desire, there is no regard to what is inferred (i. e. matter)..............................119
20. And Scripture teaches the joining of this (i.e. the individual soul) with that (i.e. bliss) in that
(i.e. the anandamaya)..........................................................................................................................119
21. The one within (the sun and the eye); on account of his qualities being declared........................119
22. And on account of the declaration of difference (the highest Self is) other (than the
individual souls of the sun, &c.).........................................................................................................121
23. Ether (is Brahman), on account of the characteristic marks..........................................................122
24. For the same reason breath (is Brahman)......................................................................................123
25. The light (is Brahman), on account of the mention of feet............................................................124
26. If it be objected that (Brahman is) not (denoted) on account of the metre being denoted; (we
reply) not so, because thus the direction of the mind (on Brahman) is declared; for thus it is
seen.....................................................................................................................................................124
27. And thus also, because (thus only) the designation of the beings, and so on, being the (four)
feet is possible.....................................................................................................................................124
28. If it be said that (Brahman is) not (recognised) on account of the difference of designation;
(we say) not so, on account of there being no contradiction in either (designation)..........................125
29. Prana is Brahman, on account of connexion..................................................................................125
30. If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we
say, not so), because the multitude of connexions with the inner Self (is possible only) in that
(speaker if viewed as Brahman)..........................................................................................................125
31. The instruction (given by Indra about himself) (is possible) through insight based on
Scripture, as in the case of Vamadeva................................................................................................126
32. If it be said (that Brahman is not meant) on account of characteristic marks of the individual
soul and the chief vital air; we say no, on account of the threefoldness of meditation; on account
of (such threefold meditation) being met (in other texts also); and on account of (such threefold
meditation) being appropriate here (also)...........................................................................................127
SECOND PADA..................................................................................................................................127
1. Everywhere; because there is taught what is known.......................................................................128
2. And because the qualities meant to be stated are possible (in Brahman)........................................130
3. But, on account of impossibility, not the embodied soul.................................................................131
4. And because there is (separate) denotation of the object and the agent..........................................131
5. On account of the difference of words.............................................................................................131
6. And on account of Smriti.................................................................................................................131
7. Should it be said that (the passage does) not (refer to Brahman) on account of the smallness of
