ADVAITA VEDANTA A BIRDS EYE VIEW By D.

KRISHNA AYYAR

ADVAITA VEDANTA________________________________________________i A BIRDS EYE VIEW________________________________________________i By D. KRISHNA AYYAR_______________________________________________i PREFACE_____________________________________________________1 PART I: THE HINDU SCRIPTURE__________________________________________2 PART II: OUTLINE OF ADVAITA VEDANTA PHILOSOPHY_________________________________6
Section 1 - Nature Of Self. Changing And Unchanging Consciousness Distinguished...........6 Section 2 - Brahman, he Ultimate !ealit"......................................................................1# Section $ - %dentit" Of he %ndi&idual Self And Brahman...........................................12 Section ' - (no)er - Consciousness * !eflected Consciousness +Cidaa,haasa- ....12 Section . * ransmigration And (arma...........................................................................1$ /ree 0ill..................................................................................................................................16 Section 1. Status Of he 0orld - Orders Of !ealit" ....................................................16 Section 2 - Creation ..............................................................................................................11 Section 3 - he Conce4t Of 5a"a .....................................................................................2# Section 1# - 6i,eration * 0hat %t 5eans ..........................................................................21 Section 11 - Significance Of 6i,eration............................................................................22 Section 12 - (no)ledge, he Sole 5eans Of 6i,eration. ............................................2. Section 1$ - (ramamu7ti......................................................................................................26

PART III - PHILOSOPHY OF ADVAITA VEDANTA AS E POUNDED IN THE UPANISHADS___________________2!

Section 1 - 8re4arator" S4iritual 8ractices.......................................................................21 Section 2 - 9n:uir" %nto One;s !eal Nature.....................................................................23 Section $ - Orders Of !ealit"..............................................................................................$$ Section ' - Descri4tion Of Brahman, he A,solute !ealit".........................................$' Section . - Unrealit" Of he 8ercei&ed )orld ................................................................$3 Section 6 - 8ramanam /or Brahman Not Being he Actual Creator. .........................'1 Section 1 - Brahman As 9<istence, he Su,-Stratum Of he Uni&erse Of Names And /orms ...................................................................................................................................................'2 Section 2 - Creator %s %s)ara ogether 0ith 5a"a ........................................................'. Section 3 - Status of 5a"a...................................................................................................'3

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Section 1# - Brahman As Consciousness - All 8er&ading And %mmanent %n Beings As Atma ....................................................................................................................................................1 Section 11 - !eflected Consciousness +Cida,hasa-..........................................................2 Section 12 - Significance Of Cida,hasa.............................................................................6 Section 1$ - Brahman As Bliss.............................................................................................1 Section 1' - Benefit Of %dentification 0ith Brahman....................................................6# Section 1. - Benefit of (no)ing hat % Am All +Sar&atma,ha&a-..............................62 Section 16 - (arma %s Not 5eans Of 6i,eration. (no)ledge Of %dentit" 0ith Brahman %s he Onl" 5eans Of 6i,eration..........................................................................................6$ Section 11 - 6i,eration %n his 6ife %tself - =i&anmu7ti.................................................6' Section 12 - >idehamu7ti....................................................................................................6. Section 13 - (ramamu7ti .....................................................................................................66 Section 2# - 8ur4ose Of eaching A,out ?ods 0ith Attri,utes.................................66 Section 21 - 8rocess Of O,taining (no)ledge Of %dentit" 0ith Brahman..............1#

APPENDI - E PLANATORY NOTES. "N # N$%&'___________________________________!(

N 1 - Can Brahman ,e 7no)n.............................................................................................1$ N 2 - Conce4t Of A !eal Creation Negated.....................................................................1. N $ - Significance of &idehamu7ti.....................................................................................11 N ' - !elationshi4 of Brahman and 5a"a........................................................................11 N . - 5a"a;s a&arana sa7ti does not affect %s)ara.........................................................11 N 6 - 5o7sha not an e&ent in time.....................................................................................12 N 1 - %llustrations for Brahmasat"am @aganmith"a.......................................................12 N 2 - /i&e Definitions Of 5ith"a......................................................................................22 N 3 - A criterion of 5ith"a................................................................................................22 N 1# - 5ith"a not mere imagination................................................................................2$ N 11 - >ie)s Of Buddhist Schools A,out !ealit" !efuted.........................................2$ N 12 - (arma Not 5eans Of 5o7sha ..............................................................................22 N 1$ - Adh"asa......................................................................................................................23 N 1' - Classification Of Adh"asa. Conce4t Of U4aadhi.............................................31 N 1. - %gnorance And (no)ledge Of %dentit" 0ith Brahman - Both O4erations Of %ntellect....................................................................................................................................3$ N 16 - !ole Of 5aha&a7"as...............................................................................................3$ N 11 - Anal"sis Of 5aha&a7"as........................................................................................3$ N 12 - 5o7sha 5eans (no)ing One;s %nfinite Nature..............................................3. N 13 - %m4ortance of AasiB in A att&amasiB ...................................................................3. N 2# - Self-9ffulgence * 5eaning.....................................................................................36 N 21 - ranslation Of ASat"amB %n ASat"am =nanam Anantam BrahmaB As 9<istence.........36 N 22 - Deri&ing One %tem Of Definition Of Brahman /rom Another.......................31 N 2$ - Descri4tion of Brahman in terms of contradiction. ..........................................32 he

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N 2' - Understanding &arious as4ects of our true nature from ana"lsis of sushu4ti1#1 N 2. - A44reciation Of 8ure 9<istence *Consciousness.............................................1#2 N 26 - !ecogniCing Brahman As Consciousness..........................................................1#$ N 21 - !ecogniCing Brahman B" Negation of he (no)er.......................................1#' N 22 - Atma %s he Same %n All.......................................................................................1#. N 23 - A&astha ra"a >i&e7a %n 5andu7"a (ari7a ...................................................1#. N $# - Sa7shi %s he Same Consciousness %n All........................................................1#. N $1 - Consciousness Das No Origin Or 9nd ..............................................................1#6 N $2 - 9<istence Das No Origin Or 9nd.........................................................................1#6 N $$ - /lo)ing eternit"......................................................................................................1#6 N $' - Antah7arana is matter...........................................................................................1#1 N $. - 6ogic Of 8ostulating Cida,hasa..........................................................................1#1 N $6 - 5ind is o,@ectified ," cida,hasa........................................................................11# N $1 - Original and reflected consciousness - An illustration..................................11# N $2 - Do) o Distinguish he Original Consciousness /rom he !eflected Consciousness - %llustration..............................................................................................11# N $3 - 5anEs Shado) %s 9<am4le Of 0orld Being Not A)a" But Not 8art Of Brahman.. .111 N '# - =nani has no re,irth * e<ce4tions........................................................................111 N '1 - %s)ara srshti and @i&a srshti. %s)ara, 7arma and free )ill ............................112 N '2 - 9n@o"ment And Suffering De4ends On U4adhi As 0ell As One; s !eaction11' N '$ - Su7shma sarira is a continuous entit" ..............................................................11. N '' - !ole of miracles, "ogic 4o)ers etc. .....................................................................11. N '. - Sus4ension Of 8rara,dha.....................................................................................116 N '6 - 5a"a Does Not Da&e A Cause.............................................................................116 N '1 - 5a"a Cannot Be 8aramarthi7a............................................................................116 N '2 - Content +>isha"a- and 6ocus +Asra"a- Of 5a"a.............................................111 N '3 - Status Of ime. !elation Of 5a"a And ime..................................................112 N .# - %s)ara, he %nner Controller +Antar"aami-.......................................................113 N .1 - /or Brahman there is no 5a"a or uni&erse......................................................113 N .2 - Dream %s 9<am4le /or Unrealit" Of =agrat 8ra4anca......................................121 N .' - !efutation Of 8luralit"Of Atmas And Of Atmas Being 8art of Brahman..12' N .. - !efutation Of 0orld ,eing !eal ........................................................................123 N .6 - !efutation Of Brahman Being Saguna...............................................................123 N .6 - A5o7sha Onl" After DeathB !efuted.................................................................1$# N .1 - 5o7sha B" Negation Of =i&as %s Not /utile......................................................1$# N .2 - 5isinter4retation Of A&arana Sa7ti Of 5a"a..................................................1$1 N .3 - 5eaning Of =i&atma Being !esol&ed %n Brahman %n sushu4ti....................1$2 N 6# - 5eaning Of he 0ords Used %n Sastra De4ends On he Conte<t .............1$$ N 61 -5i<ing U4 Orders Of !ealit"................................................................................1$$ N 62 - ?uru and Brahman s"non"mous........................................................................1$$

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N 6$ - 0ho is a BrahmanaF.............................................................................................1$' N 6' - 8rocess Of Cognition.............................................................................................1$' N 6. - /i&e-fold 8ramanas...............................................................................................1$. N 66 - Duties Of A Douseholder * ?rahastha * Asrama - Dharma...........................1$1 N 61 - 8rat"a,hin@a...........................................................................................................1$1 N 62 - >edic Su44ort for 8ossession ," S4irits.......................................................1$2 N 63 - Con&ersion of secular e&ents into religious ceremonies................................1$2 N 1# - %%ness 6oo7ed U4on As a4as ...........................................................................1$3 N 11 - 5eaning of ASaa7shi-Bhash"amB.......................................................................1'# N 12 - 8hiloso4hical %nter4retation of !g. >eda .........................................................1'# N 1$ - Sastra %s Basis /or An" %nferential 8ro4osition %n >edanta - 9<am4les.....1'2 N 1' - 5eaning Of AUttama 8urushaB...........................................................................1.2 N 1. - 5eaning Of Saanti4aatha Of Su7la *Ga@ur->eda .........................................1.' N 12 - De4arture Of 8residing Deities Of %ndri"as 0hen A 8erson Dies..............1.6 N 13 - Ste4 B" Ste4 eaching Of U4ahita Caitan"am.................................................1.6 N 2# - Claimant Of AAham BrahmasmiB.......................................................................1.1 N 21 - Significance Of Negation Of (osas %n 8anca7osa >i&e7a.............................1.2 N 22 - %llumination B" Sa7shi.........................................................................................1.2 N 2$ - Da44iness %s !eflected Anandas)aroo4am Of Brahman..............................1.2 N 2' - 5utual Su4erim4osition Of Atma And Anatma ............................................1.3 N 2. - >ritti >"a4ti And 8hala >"a4ti...........................................................................16# N 26 - 9mergence And Dissolution Of Cida,hasa * 9<am4le Of Salt......................161 N 21 - Com,ined O4eration Of Antah7arana And Cida7asa %n 8roducing (no)ledge.....162 N 22 - 0hat Da44ens %n >ideha 5u7ti.........................................................................16$ N 23 - S4ontaneous %n&ocation Of %dentit" 0ith Brahman B" he =i&anmu7ta. 16$ N 3# - Animals Do Not Ac:uire Agami (arma............................................................16$ N 31 - Strong And 0ea7 8rara,dha...............................................................................16' N 32 - Correcting Others..................................................................................................16' N 3$ - San"asa And ?rahastha %n !elation o 5o7sha.............................................16' N 3' - =i&anmu7ta;s Choice..............................................................................................16. N 3. - >is&a, ai@asa, 8raa@na...........................................................................................16. N 36 - (no)n And he Un7no)n 6odged %n %s)ara.................................................16. N 31 - =nana,hrashta..........................................................................................................16. N 32 * Saamaanaadhi7aran"am * 6a7shana.................................................................166 N 33 * 9ndless entities.......................................................................................................161 N 1## * !amanu@a;s and D)aitin;s O,@ections to the Ad&aita Conce4t of A&id"a161 N 1#1 * D)aitin;s O,@ictions to the Ad&aita >edanta Conce4t of 5ith"a.............163 N 1#2 * !eca4itulation of the im4ortant 4oints %n the teaching...............................11#

A))&*+i,____________________________________________________1!2 A--.&/i0%i$*1__________________________________________________1!2 P0.% I - P.02.iy0 B&+30 I* A/0i%0 V&+0*%0____________________________________1!( P0.% II - S0*20.040.y05 S6.170.040.y05 Vi+y0.0*y05 P.02010%80*5 V0401)0%i 9i1.0__________________1!:
A - San7aracar"a ..............................................................................................................113 B - Sures)aracar"a..............................................................................................................12. C - >id"aran"a...................................................................................................................123 9 - 8ra7asatman * 8rati,im,a&aada * >i&arana radition +>i&arana Sam4radaa"a-.13' e<ts consulted and made use of .................................................................................131

;LOSSARY___________________________________________________1:<

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PREFACE
This paper has been written by D. Krishna Ayyar who has had the good fortune to listen for now over two decades and a half to his guru, Swami Paramarthananda, who has been teaching Advaita Vedanta at hennai, !ndia, as regular courses covering "panishads, #hagavatgita, #rahma Sutra and pra$arana granthas. %riting started during a holiday spent with the writer&s granddaughter, Tulsi, at Denver, "SA, relying on memory and the very few boo$s on the sub'ect available in the Denver Public (ibrary. The paper has been e)panded, altered and refined on return to !ndia with the guidance of his guru and has been chec$ed with relevant te)ts. The general approach of the topics and the discussion of the philosophy are profusely based on transcriptions of the guru&s recorded tal$s in the Vedanta classes conducted by him and doubts clarified by him. %hatever is good and right in the paper is due to the e)cellent e)position by the guru. %hatever errors there may be in the paper should be ta$en as the result of inade*uate understanding on the part of the writer. San$aracarya is the first and foremost commentator of the prasthaana traya, the "panisdhads, the #rahma Sutra and the #hagavdgita, in the school of interpretation called Advaita Vedanta +non,dualism-.The presentation in the main paper and the Appendi) follows the methodology of teaching +pra$riya- called aabhaasa vaada. !n abhaasa vada, the 'iva and !swara, the two sentient entities on the empirical +vyaavahaari$a- plane, formed by he reflection of the original consciousness that is #rahman in .aya and intellect, respectively, are regarded as different from and of a lower order of reality than the original consciousness that is the absolutely real +paaramaarthi$a- #rahman.. !t is important to bear this in mind while reading this paper, because the reflection of consciousness +cidaabhaasa- in the abhasa vada is different from the reflected consciousness in the pratibimba vada and avacceda vada. !n the pratibimba vaada of the Vivarana School, !swara and the reflection of consciousness +cit,pratibimba- of 'iva are non,different from the original consciousness +#rahman,consciousness-. !n the avacceda vaada of the #hamati school, also, the delimited consciousness of 'iva and !swara are non, different from #rahman,consciousness.Part ! of the main paper is a preface. Part !! is an outline of the philosophy. Part !!! presents "panishad passages in which the philosophy is available. The Apprndi) contains notes on various topics relevant for a deeper study of the philosophy presented in the main paper. Some of these are e)planatory notes/ some are meant for reflection of the teaching +mananam.- Topic ! of Anne)ure is a discussion of the main pra$riyas +methodologies of teaching-, particularly in regard to the status of 'iva and !swara , the abhasa vada, the pratibimba vada and the avacceda vada. Topic !! of the Anne)ure gives details of the manner in which San$aracarya, Sureswaracarya, Vidyaranya, Vacaspati .isra and Pra$asatman have dealt with the topics of creation, 'iva, !swara and .aya. The reader may find a lot of repetitions. The approach is to start with a simple presentation, and introduce refinements later. 0epetitions are meant to see that the topic discussed in different places is self,contained.

 1uestions concerning doubts are welcome. 2 mail address is 3Katha.org&. 1uestions should be prefaced by 34or D. Krishna Ayyar&s attention&. Answers will be attempted by the writer to the best of his ability. Transliteration of Sans$rit words in the te)t is put in italics, when they occur for the first time. Diacritical mar$s have not been used, but when the Sans$rit words occur for the first time, a rough indication of the pronunciation is given. Subse*uently they appear in the form usually found in 2nglish te)ts.

PART I: THE HINDU SCRIPTURE

1. We all ask questions regarding ourselves, the world that we experience and the Lord, such as Who am I? Am I the od!? Am I the mind? What happens to us when we die? What is the nature o" the world that we experience? #ow did it come into existence? Will it have an end? Is there a creator? Is there some one like a $upreme Lord? Are there more than one %od? What is our relationship to others, the perceived world and the Lord or the %ods? What is the purpose o" li"e? Like other philosophies, Advaita Vedanta deals with such questions. It is a unique philosoph!. &he uniqueness consists in 'a( the assertion that the sole realit! is a supreme principle o" existence cum consciousness cum in"init!, called brahma (spelt as )rahman in this paper( which is identical with the consciousness o" individual living eings called aatma and ' ( the relegation o" the universe perceived universe 'jagat( to a lower order o" realit!. *. &he original #indu scripture called Veda 'consisting o" a out *+,+++, mantras 'h!mns( is divided into "our compilations, called 'a( Rig Veda, ' ( Yajur Veda, 'c( Sama Veda and 'd( Atharva Veda. ,espectivel!, the earlier portions o" these -edas consist o" 'a( h!mns 'mantras( in metrical or poetic "orm, ' ( a manual o" rituals including h!mns in prose "orm 'c( h!mns in musical "orm and 'd( miscellaneous matters. &ogether, these portions are called Karma Kanda. &he latter portions o" the -edas, called Vedanta or Upanishads or Jnana Kanda are the philosophical portions. .arma .anda deals with 'a( rituals and sacri"ices ' ( worship o" deities and pra!ers 'c( duties, values o" li"e, and conduct o" li"e in harmon! with the wel"are o" all living eings, with the requirements o" societ! and with the structure o" the universe 'called karma( and 'd( meditation 'upaasana( on aspects o" the cosmos in the "orm o" deities 'devatas( and on the $upreme Lord, the creator and ruler 'Iswara). &here is a lot o" codi"ied and clari"icator! literature called sutras 'aphorisms(, and ela orating

these, there are smritis. Whereas )rahma $utra deals with the /panishads, the others $rutis deal with karma kanda. ,elated to karma kanda there are dharma sastra sutras dealing with the duties and responsi ilities o" and the values to e cultivated ! individuals, grh!a sutras dealing such matters in relation to the "amil!, srouta sutras "ocusing on the wel"are o" the societ!, with a description o" rituals and pra!ers "or the well0 eing o" the societ!, universal harmon! and peace. &here is also literature consisting o" commentaries called hash!ams, and these, in turn, have a chain o" su 0commentaries. $uch o" these that are in verse "orm are called vartikas. &here are also interpretative works on various topics called Prakarana rand!athers" All these together are called Saastra. 1. 2ursuit o" .arma .aanda is the preparation "or the pursuit o" 3nana .anda. .arma .anda prescri es various kinds o" karma and upasana and mentions the corresponding mundane ene"its to e o tained, such as wealth, health, progen!, acquisition o" superhuman powers 'called siddhis(, li"e in higher worlds, etc. When the! are per"ormed with the purpose o" o taining the material ene"its, the! are called kaam#a karmas. In the initial stages one does kaam!a karmas. )ut, in due course it ma! e a"ter man! irths 'called janmas( one "inds out that whatever ene"its kaam!a karmas give are temporar!. 4ven li"e in a higher world is, according to $astra, temporar!. . &he "oolish wa! o" seeking happiness is to develop desire "or o 5ects. 6o pleasure is unmixed with pain. In "act most o" the time, it is pain. $truggle and strain and anxiet! in acquiring things, the worr! o" protecting what one has acquired and the sorrow when it is lost or ceases to e all this is nothing ut pain. #appiness is onl! there in a "leeting moment when one has got a thing one wanted and desire "or another or a higher thing has not arisen. &here is no end to desire. 7ne desire arises a"ter another. 7ne is alwa!s hankering a"ter something etter. $atiation sets in. &he law o" diminishing returns operates. I" going to a picture once a month is enough, to egin with, !ou reach a stage when !ou want to go dail! and even that is not enough later. 8our sense "aculties undergo wear and tear ! the en5o!ment and one ecomes mentall! a slave o" the o 5ects and ph!sicall! a wreck. &he wiser wa! o" having happiness is to develop dispassion "or o 5ects 'vairaag!a(. -ide Isavas!a 1 92rotect !oursel" ! giving up desire.: 4xperiencing the pro lems o" seeking happiness through contact with o 5ects, one egins wondering whether it is possi le to have permanent peace and happiness. $astra comes and sa!s, 98es; it is possi le. Leave the kaam!a karmas and come to 3nana kanda.: <. )e"ore taking to 3nana kanda, one has to prepare onesel" "or it. &he su 5ect is su tle and the stud! requires calmness and concentration o" mind. =almness or purit! o" mind and concentration are acquired, respectivel!, ! the per"ormance o" karma and upasana without desire "or mundane ene"its and solel! with a view to going to 3nana kanda. &his is called nishkaama karma. &his is a wa! o" li"e where the attitude is signi"icant. Whatever action one does, religious or secular, is done as an o""ering to Iswara 'iiswara arpana uddhi( and acceptance o" results, "avora le or un"avora le with equanimit! as the sacred gi"t o" Iswara 'iiswara prasaada uddhi( . &he compulsor! religious rituals prescri ed ! sastra called nit!a naimitthika karmas have to e per"ormed as nishkama karma and the "ive0"old duties 'religious 3

and secular(, called panca maha !agnas, have ro e "ul"illed. &hese consist o" duties towards humanit! 'social work, charit! etc.(, animals, plants, etc, ecological alance and harmon!, the sastra 'stud! and teaching(, the ancestors 'ceremomies called sraaddha( and deities 'speci"ic reli"iois rituals(. &his is called karma #$ga" " .arma!oga engenders purit! o" mind 'citta suddhi( and upasana calmness and concentration o" mind 'citta aikagr!am and citta naiscal!am( and desire "or atma vicaara 'enquir! into the nature o" sel"(, which are required "or the pursuit o" 5nana kanda. 7mission o" kam!a or pra!ascitta karma does not nvolve prat!ava!a papa ut omis sion o" nit!a naimittika karma does &hough we are not a le to trace it, we know that srutui regarding prat!aa!apapa 'akarena prat!ava!a papa( should have existed ecause $ankaracar!a re"ers to sruti. >. $astra prescri es what is called varnaashrama dharma "our successive wa!s o" li"e and "our vocations. &he "our successive wa!s o" li"e start with brahma%ar#a ashrama in which o!s and girls seek a preceptor 'gurui( and under him, chant the -eda mantras and, stud!ing $anskrit get a general idea o" what the -eda sa!s. &he! also stud! auxiliar! su 5ects, called vedaangas (siksha& ka'pa& v#aakarana& nirukta& and %handas& and j#$tisha ( pronunciation and intonation, methodolog! o" rituals, grammar, and e!mologolical explanation o" di""icult -edic words, prosod! and astronom!. &he stud! is to e done under a preceptor 'guru)& sta#ing with him "or a period o" twelve !ears. '&his is called guruku'avaasa)" &his is "ollowed ! grahasthaasrama in which one, a"ter marriage, "unctions as a priest, teacher, warrior, trader, or agriculturist 'in one o" the "our varnas, called respectivel!, )raahmana& kshatri#a& vais#a and sudra") Women who have not chosen to pursue 5nana kanda get married and look a"ter the household. When one has had children, to the eldest o" whom one could hand over the responsi ilities o" the 5oint "amil! one adopts vaanaprastha aasrama in which one retires with one?s spouse to the "orest "or doing upaasana. &he last is san#aasa aasrama during which one devotes time exclusivel! to a deep stud! o" -edanta '3nana kanda(. &his is again done under a guru ; this time the guru has to e one who is not onl! well versed in -edanta ut is himsel" also one a iding in )rahman 'sr$tri#a brahmnanishtah(. &here are two t!pe o" san!asa 0 vividishaa san!asa the one taken a"ter grahastha asrama, "or the purpose o" devoting undivided attention to sravanam, mananam and nididh!asanam. &he other is vidwat san!asa, the one taken ! who has attained 5nanam through sravanam and mananam while eing a grahastha and therea"ter wants to devote attention exclusivel! to nididh!asanam %oing through grahastha asrama and vanaprastha asrama is not compulsor!. &hose who have o tained su""icient purit! o" mind '%itta suddhi( and dispassion 'vairaag#am( and concentration '%itta aikaagr#am( and have developed a keen desire "or li eration 'mumukshutvam( a"ter the rahmacar!a asrama itsel" ma!, e it o!s or girls, skip th other asramas and engage in li"elong stud! o" -edanta. '&he! are called naishtika rahmacaris or naishtika rhmacaaarinis '-ide )rhadaran!aka I-.iv.*+, where two t!pes o" san!asa are mentioned, one a"ter grahasthasrama and vanaprastha and the other straightwa! "rom rhamacar!a(. 'In 3a ala /panishad also, it is said that one takes grahasthasrama a"ter rahmacar!a, vanaprastha asrama a"ter grahasthasrama,

san!asrama a"ter vanaprastha and as an alternative, one can straightwa! take san!asrama a"ter rahmcar!a. (. @or ever!one, expect vidwat san!asis, stud! under a guru is indispensa le. A. In toda!?s economic and social milieu, it not possi le to adhere to the ancient s!stem o" varnasrama dharma involving a regular succession o" wa!s o" li"e and a clear division o" vocations. %urukulavaasa has ecome o solete and there is no time "or a householder to per"orm the ela orate rituals prescri ed in $astra. #owever, even in modern societ!, even i" there is no ceremonial assumption o" asramas, the sequence o" the main activit! in li"e is not di""erent one engages in stud! "irst, then discharge one?s duties in the chosen pro"ession, not omitting pra!er and worship and i" one is intelligent, devote time during onde?s career and a"ter retirement to spiritual pursuits 'the nit!a naimitthika karmas, the panca maha !agnas and stud! o" -edanta under a guru.( 4ven in modern circumstances, per"ormance o" rituala to the "ull extent ma! not e possi le, it is possi le to devote some time to a limited regimen o" worship, pra!ers and meditation, to the extent the preoccupation o" earning a living will allow. 7ne has also to per"orm one?s duties to others, to societ! and to nature. @urther, one should pursue one?s pro"ession and lead one?s li"e in the spirit o" karma !oga and ased on values, such as truth"ulness, non0violence, austerit!, charit! etc. A ove all, one can reduce worldl! pursuits to the minimum required "or li"e and devote more time to spiritual pursuits. I" one is talented, the talent should e put to use "or the wel"are the societ!, nation and the world, a"ter providing "or the requirements o" one?s own "amil!. Whatever surplus wealth is accumulated should e spent in charities. &here is no ar "or one continuing in grahastha asrama and and go through karma !oga and 5nana !oga and attain 5nanam. B. &he ma5or part o" the original -edic literature has een lost ! disuse and destruction during invasions. According to tradition, -edanta literature originall! consisted o" 11C+ /panishads. What are extant are 1+C or so. 7" these what are considered most important are twelve /panishads. 7" these, widel! taught are ten, viD., Isa, Kena, Katha, Prasna, *undaka, *anduk#a, Aitre#a, +aittiri#a, ,hand$g#a and )rhadaran#aka, "or which the great preceptor, Sankara%ar#a has written invalua le commentaries. &wo others that are popular are Kaiva'#a and Svetasvatara" '$ome sa! that the extant commentar! o" $wesvatara is also $ankaracar!a?s.( Eanduk!a is the shortest /panishad and )rhadaran!aka is the iggest. Eanduk!a is studied along with an explanator! treatise called 9karika: written ! $ankaracar!a?s teacher?s teacher 'paramaguru(, audapada%ar#a. Apart "rom the /panishads, all students o" -edanta stud! the )hagavadgita and V#asa%ar#a?s 9)rahma Sutra:. As "oundational texts, the! are called, 92rasthaanatra!a:. C. According to tradition, the literature o" the -edas including -edanta is not works o" human authorship. It is revelation "rom Iswara; vide .aival!a /panishad ** 9I ')rahman( alone am the theme taught in the di""erent -edas. I am the revealer o" the -edanta and I alone am the real knower o" the -edas.: $wetasvatara I-.F 9*a#ii ')rahman, through his power, called Ea!a, creates -eda G.: '&he word, HEa!ii? should e interpreted, pre"era l! as Iswara, since creation is mentioned(. 5

,evealed ! Iswara, -eda exists in a su tle "orm, as a part o" the creation. It has een grasped ! sages 'rishis(, whose special mental equipment acquired ! upasana has ena led them to "ind out what is there is su tle "orm. '&he word, Hrishi? is derived "rom a root which means Hto see?; so rishi means one who sees(. &he -eda has een transmitted to successive generations in a teacher student tradition. &his is called 9guru sish#a parampara:. -ide $wetasvatara /panishad -.A 9&he rahmatvam, the principle called )rahman( is hidden in the /panishads which constitute the gist o" the vedas. '0 H#idden? means that it can e known onl! ! those who do sravana manana in depth(. #iran!agar ha knows them 'the /panishads(. .nowing them, Ievas and rishis have ecome immortal:. $ince the teaching was oral, not written, the -eda is called sruti. $ince it is not o" human authorship it is called 9apaurushe!a pramaana:. &he rest o" the sastra is o" human authorship, the work o" sages and saints, and it is called 9pourushe!a pramaana:. F. In its "undamental teaching, -edanta deals with matters e!ond creation. #uman intellect itsel" is a part o" creation. It cannot there"ore prove or disprove what is said in -edanta. =". Kath$panishad I.ii.C and I.ii.F 9It ')rahman( is e!ond argumentation.: 9&his wisdomG..is not to e attained through argumentation.: Ken$panishad I.1, I.< and I.A 9&he e!es do not go there, nor speech nor mind. We do not know )rahman to e such and such.: 9 &hat ')rahnan( is surel! di""erent "rom the known and again It is a ove the unknown.: 9&hat which man does not comprehend with the mind:. &aittiri!a /panishad II.ix.1 9&hatG)rahman, "ailing to reach which words turn ack along with the mind:. @aith I. e., the wholehearted elie" that /panishads teach us is incontroverti le is essential. $o a student o" -edanta goes primaril! ! what is said in the /panishads as interpreted ! preceptors 'a%ar#as( whom he has chosen to "ollow. Logic is used to anal!De topics ased on data gathered "rom $astra to arrive at a harmonious construction o" the texts 'called -samanva#a.( and to e convinced o" the credi ilit! o" what is arrived at 'sambhaavana #ukti(.

PART II: OUTLINE OF ADVAITA VEDANTA PHILOSOPHY

Section 1 - Nature Of Self. Changing And Unchanging Consciousness Distinguished

1.Let us start with "inding answers to the questions raised in 2art I. Whatever !ou perceive or know as an o 5ect cannot e !oursel". It is not di""icult to understand that I am not the ph!sical od!. I can see the od!. $o, no thinking man will den! the "act, 9I am not the od!.: 9Am I the Hpraana? 'divided into prana, apana, v!ana, udana and samana(, I. e., the li"e "orces that are responsi le "or the respirator!, circulator!, assimilative "unctions etc.? I am aware that I am reathing. I am aware that I am hungr! etc. $o, I am not the prana. . Am I the Hkarmendri!as?, the sense organs o" action, i.e., the "aculties o" speaking, li"ting, walking etc? I am aware that I am speaking, walking etc. $o, I am not the karmendri!as. Am I the H5nanendri!as,?

i.e., the sense organs o" perception, i.e., the "aculties o" sight, hearing, smell, taste and touch? I am aware that I see, hear etc. $o, I am not the 5nanendri!as 'A single name "or the 5nanendri!as and karmendri!as put together is Hindri!as? sense organs, in 4nglish(. *. 6ext, we have to "ind out a out the mind. In $anskrit, the mind is called Hantahkarana?. Along with the antahkarana, there is re"lected consciousness called cidaa haasa; "or the two together, the name is ahamkara. Ahamkara comprises manah 'the "acult! which receives stimuli "rom the outer world and is the seat o" emotions and "eeling(, uddhi 'the "acult! o" reasoning, decision, speculation and imagination(, citta 'the "acult! o" memor!( and the ahamprat!a!a or ahamartha 'ego( 'the HI? thought, the sense o" HI am the knower, doer? etc.(. 'In what "ollows, "or the sake o" simplicit!, in man! places, the word, mind, is used as a s!non!m "or ahamkara. Where the word, Hmind? is used "or antahkarana alone, it will e o vious in the context(. '&he ph!sical od! is called, sthoola sarira. &he prana, the indri!as and the ahamkara are called 9sukshma sarira:. &he prana that continues to "unction during deep sleep and the indri!as and ahamkara that lie dormant in the deep sleep state are, together, called 9karana sarira.:( 'In $astra, the word, 9ahamkara: is used not onl! "or the com ination o" antahkarana and cida hasa, ut, in some places, "or the HI? notion alone. &o avoid con"usion, in this paper, "ollowing $ureswaracar!a, the word, ahamartha, is used "or the HI? notion and the word, ahamkara is reserved "or the com ination o" antahkarana and cida hasa.( 1. . &he existence o" onesel" as a conscious entit! is sel" evident. &he question is 9is the mind itsel" the conscious sel" or is there a conscious principle other than the mind? Am I the mind or am I the other conscious principle?: &o "ind out whether I am the mind, I should appl! the same test as applied earlier in regard to the od! etc. &hat is, do I experience m! mind? &he mind is an entit! that expresses as thoughts in the "orm o" cognition o" external o 5ects, emotion, reasoning, decision, speculation, imagination recollection and conceptualiDation. 9I know the pot is a thought: '&hought is called Hvritti? in $anskrit.( 9I am angr! at m! son: is a thought. 9I had ice cream !esterda!: is a thought. 9)lack hole is a m!ster!: is a thought. Am I aware o" m! thoughts? &he answer is 9!es; I am aware o" m! thoughts:. 6ot onl! that, I am aware o" the I that is engaged in the thoughts in the "orm o" cognitions o" o 5ects, emotions, reasoning, decision0making and conceptualiDation. When I perceive a tree, I am aware that I perceive the tree. When I entertain a desire "or, sa!, ice cream, I am aware that I desire to have ice cream. When I get angr!, I am aware that I am angr!. When I have an idea "or designing a new computer so"t ware product, I am aware that I have that idea. When solving a mathematical equation, I am aware that I am solving it. I" I have learnt =hinese, I am aware that I know =hinese. When I recall an!thing I am aware that I am recollecting it. .nowledge or cognition produced ! ahamkara 'whether it is cognition o" external o 5ects or internal conceptualiDation( involves the cogniDer 'pramaata(, the cogniDing instrument and process 'pramaanam( and the cogniDed o 5ect or conceived idea 'prame!am(. &his set is called triputi . In the case o" action, the agent o" action is called karta. In the case o" en5o!ment, the one who en5o!s is called hokta and so on. @or example, in 9I know the pot: or in 9I have an idea o" what lack hole is:, the I is 7

the pramata. In 9I am repairing this clock: the 9I: is the doer 0 karta(. In 9I am en5o!ing the music:, or 9I am sad a out what happened in .ashmir.: or 9I am sad at what m! son is doing:, the: 9I: is the en5o!er or su""erer 0 hokta. In 9I am a "ather:, the I is a related individual sam andhi. In 9I have a house:, the 9I: is a possessor 0 dhaarin. 6ot onl! am I aware o" the preme!am and the pramanam o" the triputi ut the pramata etc., the I?s that are pramata, karta, hokta, sam andhi, dharin etc. as well o" the o 5ects which these I?s perceive, the acts that the! do, the things that the! en5o! or su""er "rom, emotions that the! have and the ideas that the! conceive. 7ur thoughts, including these I?s are changing "rom moment to moment. 7ne thought arises, sta!s "or a while and disappears and another thought arises and so on. &houghts arise in the mind. We do talk o" the mind as the entit! that survives and travels a"ter death or the mind in a dormant state in deep sleep state. When we do so, we look upon the mind as a continuing entit!. )ut this is onl! "lowing continuit! 'pravaaha nit!atvam(. &houghts and the mind are closel! connected. Like a photographic plate which gets altered ! the light and shade patterns re"lected ! the o 5ect eing photographed, the thoughts occurring during the course o" our experience o" the external world and thoughts occurring inside in the mind independentl! leave impressions in the mind 'vaasanas(. &he vasanas alter the character o" the mind. 3ust as tissues are replaced and the od! o" old age is not the od! o" !outh, the emotional and intellectual personalit! undergoes change. @or example, a person who acquires wealth ecomes a proud man. A person who ecomes angr! "or ever!thing we characteriDe as a person with a short temperament. A dullard in school turns out to e an inventor in later li"e. In other words, the personalit! undergoes change. $o, it is clear that the mind undergoes change. &he question is, 9Is there an awareness o" these changes o" the mind and i" so how does that awareness take place?: &hat which changes cannot itsel" e aware o" the changes. It "ollows that, esides the changing mind, there must e a changeless conscious principle. &he question is, 9what is the proo"?: &he proo" lies in the "act that, in spite o" the changes o" the mind, I regard m!sel" as the same conscious entit!. 8esterda! I was angr!. &oda! I am calm. &he angr! mind and the angr! I disappeared !esterda!. &he calm mind and the calm I have come onl! toda!. )ut I regard m!sel" as the same person while sa!ing 9I was angr! !esterda!; I am calm toda!:. 8esterda! I was struggling with a mathematical pro lem. &oda! I have happil! solved it. &he struggling mind and the struggling I disappeared !esterda!. &he happ! mind and the happ! I have come onl! toda!. $till, I regard m!sel" as the same entit! while sa!ing, 9I struggled with the mathematical pro lem !esterda!; toda! I have solved it.: &his will e clearer when we compare the personalit!0change over a period o" time. When !ou meet a school0mate whom !ou knew as an aggressive, sel"ish o! a"ter a period o" thirt! !ears in $a armati Asram, !ou ma! "ind a social worker with a calm temperament, ut he regards himsel" as the same person. &hat means that there is a changing I and an unchanging I. &he unchanging I, the constant I that I invoke while making such statements as mentioned a ove is an unchanging conscious principle. &his unchanging conscious principle is the immuta le atma. It is also called saakshi since, when it is invoked as the constant I, it looks as though it was the witness o" the changing mind. It is also called prat!agaatmaa, since it is recogniDed ! us without the mediation o" an! 8

knowing instrument. Whereas the mind is experienced, the atma is not experienced; it is onl! invoked as the constant I. &he invocation is done ! the mind; the invoked is the sakshi. <. &his process o" connecting a past condition o" the mind and the present condition is called 9prat!a hin5a:. We can o serve prat!a hin5a in situations connecting the dream state 'called 9swapna avastha:( and deep sleep state 'called 9sushupti avastha:( on the one hand and the waking state 'called 95aagrat avastha:( on the other. In the dream state, the mind pro5ects its vasanas to "orm a dream world which it cogniDes as o 5ects existing outside it. When one wakes up, one realiDes that what he saw as a world existing outside one?s mind were merel! thoughts in one?s mind. &hus, one sa!s, "or example, 9last night I dreamt that I got a lotter! o" one million rupees ut now I know that I don?t have a paisa:. Again, this constant I that is invoked ! this thought as having existed during the dream and as existing now is the sakshi. >. $imilarl! when one in a state o" dreamless sleep 'sushupti(, the mind is ere"t o" an! kind o" cognition, emotion and conception. &he ahamkara is dormant. )ut when one wakes up, one sa!s, 9I slept happil!; I did not know an!thing: '9sukham aham aswaapsam; na kincit aveditam:(. $uppose !ou ask that person, 9When !ou were sleeping were !ou conscious o" !oursel" ?:, he will sa! 9 I did not know that I was there:. &he non0knowingness and the happiness are recollected when one wakes up. )ut the 9I: that he is re"erring to, while sa!ing 9I slept happil!; I did not know an!thing: cannot e the dormant ahamartha. &he 9I: that he is invoking must e an 9I: that was present even when ahamartha as a part o" ahamkara was dormant. &his is the sakshi I, the changeless consciousness. &hus, when we anal!se sushupti, we can recogniDe the changeless consciousness, the sakshi, the atma, distinguished intellectuall! "rom the changing consciousness, the ahamnkara. &he invocation o" the changeless consciousness, when one wakes up, as the 9I: that was present during sushupti, is done ! the changing ahamkara, ut the invoked HI: is the changeless consciousness, the sakshi I. A. $akshi is not the knower0consciousness. $o, it is not the entit! cognising the state o" non0experience in sushupti. Ahamkara, the knower0consciousness is dormant. )ut on waking up, there is recollection o" the state o" non0experience. $o, what is the explanation? &hough, in sushupti, the ahamkara is resolved and is non0"unctional as a cognise or conceiver, it retains the capacit! to register its own non0knowing and non0thinking condition. It also registers the sukham 'happiness( occurring as a re"lection o" the anantatva aspect o" atma in the state o" calmness in which the ahamkara is in sushupti, though it is not aware o" it at that time. It is on the asis o" such registration ! the resolved ahamkara that the ahamkara is a le to sa!, when the person wakes up "rom sleep, 9I slept happil!; I did not know an!thing 9sukham aham asvaapsam, na kincit avedisham:. 4ven so, the I that is re"erred as having existed during sushupti is, as explained a ove, not the ahamartha, the ahamkara I, ut the sakshi I. &he "urther point to note is that the source o" happiness registered ! the ahamkara in sushupti is neither an external o 5ect nor internal recollection; there is no contact with external o 5ects and the memor! is also non0 9

"unctional. &he onl! entit! continuing to "unction is the atma. @or the happiness that is registered in the resolved ahamkara, the source can onl! e the atma. &he in"initude o" the atma is re"lected as poornatvam translating into happiness in the resolved antahkarana and this is what is registered in the resolved ahamkara. B. 2rat!a hin5a invoking a constant I is also o served when we connect di""erent stages in our li"e. 7ur od! and mind are changing entities. When one is !oung, one is strong and health! and can win a cross countr! race. When one ecomes old one needs a stick even to walk. In earl! age, one can recite the entire )hagawadgita and /panishads "rom memor!. When one ecomes old, one doesn?t remem er even the name o" his dearest "riend. In one?s !outh one is arrogant. When one has ecome old, one has ecome hum le. In spite o" these di""erences, one is regarding onesel" as the same I. &he I that is invoked here is the unchanging I, the unchanging consciousness, the sakshi. 2. !ecognition of the unchanging consciousness can also ta7e 4lace )ithout a &ritti. $uppose !ou are listening to $wami5iJs talk in the class. In !our mind the modi"ications o" the mind registering the sound '9sa da vrittis:( and understanding the meaning corresponding to the words o" $wami5i?s talk are taking place. At that time !ou are not entertaining the thought 9I am sitting here and listening to $wami5iJs talk.: &he mind can have onl! one vritti at a time. 6ext da!, i" some od! asked !ou 9did !ou attend $wami5iJs class !esterda!:, !ou would sa! 9!es:. &hat means that !ou were aware o" the "act that !ou were sitting and listening to $wami5iJs talk without entertaining a vritti that !ou were sitting and listening. &his shows that to e aware o" !our own continued existence as a conscious eing does not, necessaril!, require a vritti. ,ecognition o" a continuous I without a vritti is possi le onl! i" there is a constant consciousness other than the momentar! consciousness o" the mind, a constant I that exists even when the mind is a sor ed in thoughts relating to an external occurrence and is, there"ore, not in a position to entertain an ahamartha vritti. When $wetasvatara /panishad 1.1F and .aival!a /panishad *1 sa!, 9It sees without e!es, It hears without ears:, the! are re"erring to this sakshi.

Section 2 - Brahman, The Ultimate ealit!

1. &he central theme o" the /panishads is )rahman, called also 2aramaatma. It is a conscious principle. &he word "or conscious principle in $anskrit is 9caitan!am:. &he consciousness that is )rahman is called 9 rahma caitan!am:. &he seminal sentence de"ining )rahman which occurs in &aittiri!a /panishad 'II.i.1( is 9sat!am 5nanam anantam )rahma.: In 4nglish, this is translated as 9existence0consciousness0 in"init!:. &he words H4xistence?, H=onsciousness? and HIn"init!? are not three separate entities; the! are three words denoting the nature o" the same entit!. &he word, Hsat!am? is s!non!mous with the word, sat, used in =handog!a /panishad -I.ii.1 hooma vid!a in the sentence 9In the eginning 'i.e., e"ore creation( existence alone was there, one onl! without a second. '$adeva soum!a idam agra aasiid ekam eva advidii!am(: &he words, 9sat!am: and 9sat: are de"ined as that which is 10

eternal and has independent existence. 3uxtaposed with the word 9anantam: 'which means 9the in"inite:(, the word 9sat: distinguishes it "rom localiDed existence and denotes all pervasiveness. &he word, 95nanam:, 5uxtaposed with the word, 9anantam:, denotes the undi""erentiated changeless consciousness as distinguished "rom ahamkara which "unctions as the di""erentiated knower0consciousness, '9pramaata:(. &he word, 95nanam: 5uxtaposed with word 9sat: shows that it is not an insentient entit! ut is =onsciousness. 'In $anskrit, H5nanam? denoting )rahman is called Hswaroopa 5naanam?; the knowledge o tained ! the pramata is called Hvritti 5nanam?.( &he word, anantam is 5uxtaposed to show that It is a not a limited entit!. &he word, 9anantam: means in"init!. HIn"init!? denotes what is in"inite not onl! in terms o" space ut in terms o" time and entit!. In"init!, space wise indicates that It is all pervading '9sarvagatam:(. In"init! time wise indicates that It is eternal '9nit!am:(. In"init! entit! wise indicates that It is non0dual '9adva!am:(, i.e., esides It, there is no other real entit!. $ince it is all pervading, it is "ormless '9niraakara:(, divisionless 'i.e, without division( '9nirvikalpa:(, devoid o" movement '9acala:( and devoid o" parts '9nirava!ava:(. $ince it is eternal, it is changeless '9nirvikara:(. $ince it is non0dual, it is relationless 'i.e., without an! kind o" relation( '9asanga:(. In some places, )rahman is also de"ined as saccidaananda.; it is a compound word consisting o" 9 sat : which is the equivalent o" 9 sat!am :, 9 cit : which is the equivalent o" 95nanam : and 9 aananda : which is the equivalent o" 9 anantam:. *. In his commentar! on the &aittiri!a /panishad mantra, $ankaracar!a "irst clari"ies that the sentence, 9sat!am, 5nanam, anantam rahma: is meant as a de"inition o" )rahman not one that denotes the attri utes '9guna:( o" )rahmanGG.$at!a is a thing which does not change the nature that is ascertained to e its own. G. '&o indicate that It is not the insentient material cause( it is said that )rahman is consciousness. '/sed along with the words Hsat!am? and Hanantam? 0 in"initude( &he de"inition excludes the concept o" the agent o" knowing. I" )rahman e the agent o" knowing, sat!am and anantam cannot e part o" the de"inition. I" it is the agent o" knowing, It ecomes change"ul and as such It cannot e sat!am and in"inite. &hat indeed is in"inite which is not limited ! an!thing. I" It e agent o" knowing, It ecomes delimited ! the knowa le and the knowledge. =handog!a -II.xxiv.1 sa!s, 9&he In"inite is that where one does not know an!thing:. &he words, Hsat!am; H5nanam? and Hanantam occurring in mutual proximit!, and restricting and eing restricted in turns ! each other, distinguish )rahman "rom other o 5ects denoted ! the words, Hsat!am? etc. In his commentar! on the =handog!a mantra, $ankaracar!a explains, 9&he word Hsat? means mere 4xistence, a thing that is su tle, without distinction, all pervasive, one, taintless, partless 'i.e., without parts(, consciousness, which is known "rom all the /panishads. &he word Heva? is used "or emphasis. '$adeva sat iti astitvamaatram vastu nirvisesham sarvvagatam, ekam, niran5anam, nirava!avam, vi5naaanam !at aagam!ate sarvavedante h!ah. 4kasa dah avataaranaarthah(G)e"ore creation, it was not possi le to grasp it as possessed o" name and "orm. G.)! the words, H7ne onl!?, is meant that there was nothing else coming under the categor! o" its product.

11

GG.?without a second? means that It '4xistence( has no second thing di""erent "rom Itsel":.

Section " - #dentit! Of The #ndi$idual Self And Brahman

Atma conditioned ! the sthoola sarira and the sukshma sarira is called 5iivaatma or 5iiva. &here are various /panishad passages which talk o" )rahman, the all pevading consciousness, )rahma caitan!am, as eing availa le "or recognition as the atma ehind the mind in the 5ivatma. &he /panishads also expressl! state that )rahman is not onl! non0dual '9adva!am:( ut divisionless 'i.e, without division( '9nirvikalpam: 9nishkalam:(. @urther, we have the de"inition o" )rahman in &aittiri!a *.1 as Hsat!am, 5nanam, anantam? where each word governs and is in turn governed ! the others. &he words, Hsat 'existence(? and H5nanam 'consciousness(? governed ! the word, Hin"initude? means that 4xistence0=onsciousness is all pervading. &his means that oth existence and consciousness is the same in all things and eings, though, "or recognition o" the consciousness, a particular medium ma! e required. ?&here"ore Advaita -edanta sa!s that the atma, the unchanging consciousness, in !ou, in me, in other human eings, in gods 'devas(, in demons 'asuras(, in the animals, the irds, the insects, the plants and, in "act, in all living eings, whether the! are deniDens o" this world or other worlds, is identical with the non0dual, divisionless, in"inite )rahma caitan!am. . )rahman and atma are not di""erent. &he! are 5ust two words "or the same entit!. &here is onl! one un roken, undivided, all pervading consciousness 'Kakhanda caitan!amK(. When the "ocus o" teaching is on the all pervading aspect, it is generall! re"erred to as )rahman and when the "ocus is on the same consciousness recogniDed in the 5ivatmas, it is generall! re"erred to as atma or prat!agatma. When the "ocus is on the source o" cida hasa, It is re"erred to as sakshi. &hus it is none other than the )rahma caitan!am itsel" that is invoked as the unchanging, constant I ! a prat!a hin5a vritti.

Section % - &no'er - Consciousness ( eflected Consciousness )Cidaa*haasa+

1. In the de"inition o" )rahman as ?sat!am, 5nanam, anantam?, as mentioned earlier, since the word Hin"initude? governs the word Hsat!am? and H5nanam?, the consciousness aspect as well as the existence aspect is all pervading. )ut we see that what we call inanimate o 5ects like ta le, chair etc. are insentient, whereas living eings are sentient and the antahkarana o" a living eing "unctions as a knower. What is the specialit! o" living eings? )eing a knower involves limitation, ecause knowerhood excludes the knowing and the known. &he 5nanam that is atma recogniDed as atma ' the atma caitan!am( in living eings cannot e the knower, ecause i" atma is the knower, atma will ecome limited; this is not possi le ecause the word, H5nanam? is governed ! the word, Hin"initude?. Eoreover /panishads talk o" )rahman as devoid o" the instrument o" o 5ecti"!ing knowledge 'amanah(. $o, we have to conclude that the antahkarana o" a living eing has a special capacit! to 12

ecome the knower0consciousness. )! itsel", the antahkaram, evolved as it is "rom the inert elements, is non0sentient. ' &hat what we call mind is, ! itsel", non0 sentient, is also pproved ! the "act that, even,during the short period where the rain as an organ is in tact a"ter a person is dead, there is no consciousness(,We have also a speci"ic $ruti passage to show that mind is a product o" "ood 'vide =handog!a A.>.<, A.A.*. A.>.>(. $o we have to conclude that there is a process ! which, in the presence o" atma caitan!am, mind ecomes the knower0consciousness. &he atma caitan!am is re"lected in the antahkarana and the antahkarana ecomes the knower0 consciousness. &his re"lected consciousness is called cidaa haasa. It is cida hasa, together with antahkarana that "unctions as the knower0consciousness; the original )rahma caitan!am, 5ust ! its presence, ena les the antahkarana to acquire cida hasa. =ida hasa undergoes modi"ication along with the antahkarana. Without cida hasa, the antahkarana cannot perceive o 5ects, cannot know, cannot think, cannot react, cannot recall cannot theoriDe and cannot imagine. &he mind, in turn, lends the cida hasa to the sense organs and the od!; that is how the mind, the sense organs and the od! ecome sentient. As mentioned earlier, the com ination o" antahkarana and cida hasa is called ahamkara. $ince antahkaranas are man!, ahamkaras are man!. 4ach one o" us has a separate ahamkara, "unctioning as separate pramatas, kartas, hoktas, etc. &he re"lected consciousness prati im a caitan!am( o" a hasa vada is di""erent "rom atma caitan!am and is o" a lower order o" realit! than the atma caitan!am. *. &he ahamkara perceives the external perceived world through the sense organs and cogniDes one o 5ect a"ter another and entertains one thought a"ter another. While the recognition o" the existence o" onesel" as a constant conscious entit!, as the same person, in spite o" the changes which the od! and ahamkara undergo cannot e explained without the atma, the perception o" particular o 5ects or entertainment o" particular thoughts, one a"ter another, cannot e explained without ahamkara. And it is the ahamkara that cogniDes di""erentiated o 5ects o" the external at one time and di""erentiated o" o 5ects o" a dream world at another time and ecomes dormant at a third time. Atma is there all the time, without undergoing an! o" these changes. I" the mind was not there and the changeless atma alone was there and the changeless atma were a knower, there would e permanent, simultaneous perception o" ever!thing together 'which will e utter con"usion(. I" the changeless atma 'which is apramata, i.e., which is the non0o 5ecti"!ing consciousness( was alone there, without ahamkara, there would e no cognition or conception at all.

Section , ( Transmigration And &arma

1. Another "undamental tenet o" Advaita -edanta indeed o" all schools o" philosoph! in #induism is that the sukshma sarira with cida hasa in it survives the death o" the sthoola sarira and is involved in transmigration "rom one world to another among the "ourteen worlds 'lokas( mentioned in $astra and entr! into di""erent sthoola sariras in successive irths '5anmas(. Associated with this tenet, there is the theor! o" karma. According to this, "or the actions and thoughts o" 13

5ivatmas the! incur what are called 9pun!a: and 9papa: 'merit and demerit( and have to undergo, and the pun!a and papa have to e discharged as karmaphalam in the "orm o" en5o!ment or su""ering in "uture 5anmas and, sometimes, some part o" it in this 5anma itsel". &he pun!a papa account is a running account to which additions are made ! actions and thoughts and su tractions take place on account o" en5o!ment and su""ering. &he accumulated pun!a papa account is called 9sancita karma:, the pun!a papa incurred in the current 5anma is called 9aagami karma: which is added to the sancita karma and the quota o" pun!a papa which has "ructi"ied in the sancita karma and assigned to e exhausted in a particular 5anma is called 9praara hda karma:. In accordance with praara hda karma, the 5ivatma?s next 5anma ma! e as a celestial or a god in one o" the lokas superior than the earth or as an asura or some other deniDen in an in"erior loka, with di""erent kinds o" sthoola sariras, or again, on earth, as a human eing or as a plant or an animal or insect or micro e. 3ivatmas and karma are eginningless 'i.e., without a eginning, without a prior non0existence( '$vetasvatara /panishad I-.> re"ers to 5iva as a5a, i.e., irthless(. &here"ore, questions such as 9what is the cause o" the "irst 5anma?: i.e., 9how can there e a "irst 5anma with di""erent people eing di""erent in various respects unless there was a preceding karma?:, 9how can there e karma without a previous 5anma?: do not arise. 7nl! a theor! o" karma and re irth can explain the phenomenon o" prodigies or morons or a ies a""licted with congenital diseases unconnected with heredit! and the wide disparit! in ph!sical and mental equipment, health, wealth, 5o! and su""ering o" living eings and, in the case o" human eings, we "ind that there is no correlation to the virtues and vices and actions and thoughts o" the current 5anma. Eoreover, i" !ou sa! that a person is orn and dies once "or all, and that there is no re irth, when a person undergoes en5o!ment or su""ering, !ou cannot explain it, ecause there is no pun!a or papa "or which the en5o!ment or su""ering is undergone. &he other wa!, "or the actions and thoughts o" a person, the pun!a papa will hang in the air without reward or retri ution, i" there is no re irth. Last ut not least, i" !ou sa! that the Lord created persons with var!ing patterns o" ph!sical and mental equipment and com"orts, en5o!ment and su""ering, then that would make that Lord partial and cruel. )rhadaran!aka /panishad, I-.iii.F talks o" a man having two a odes, this and the next world and the dream state as the 5unction sta!ing in which he surve!s the two a odes, this and the next world. We do get strange dreams, dreams o" things we have never experienced in this 5anma. &he! must e arising out o" vaasanas, 'i.e., impressions "ormed ! the experiences( o" the previous 5anmas. $imilarl!, on the eve o" death, it is said, that a man has a glimpse o" his next 5anma. 4ven a a ! has dreams. Where are the previous experiences "or it to have "ormed vasanas, unless it had previous 5anmas? Another argument "or the karma theor! is the well known "act that the mind, though conscious o" consequences wills evil; and though dissuaded ! reason, it does engage in deeds o" intensel! sorrow"ul consequences. $ince ever! od! wants onl! happiness, i" there was no vasana o" evil pertaining to previous 5anmas, evil will not exist in the world at all. *. &he c!cle o" action and thought, pun!a and papa and irths and deaths is eginningless. &his c!cle is called, 9samsaara:. 'A single word "or pun!a and papa

14

is 9karma:(. It is one?s own pun!a papa alone that determines the en5o!ment and su""ering 'karmaphalam( in our lives. Iswara onl! arranges the environment, events and situations required "or the working out o" the karma o" the multitude o" 5ivatmas. #e is onl! the administrator 'called 9karmphalahdaata:(. 1. $amsara is related to ahamkara. When we identi"! ourselves with the od! mind complex and, in the ignorance o" our real nature as the relationless atma, regard ourselves as karta and hokta we are involved in the samsara. When we disidenti"! with the od! mind complex and identi"! with the atma that is non0di""erent "rom )rahman, karma is destro!ed. And there is an end o" samsara. <. &he concept o" re irth and karma is availa le in )rahadaran!aka /panishad, .atopanishad and 2rasnopanishad. )rhadaran!aka /panishad I-.I-.vi and I-.iv.ii 9&he 5iva who has attachment goes along with his karma to the world to which his sukshma sarira is attached. A"ter exhausting the karmaphalam "or whatever he has done in this world, he returns to this world "or "urther karma. &hus does the man with craving 'transmigrate(:.LWhen it departsGG.it is "ollowed ! the karma and upasana done ! him and the vasanas he has acquiredM: . .athopanishad II.ii.B 9 $ome em odied ones enter 'a"ter death( into 'another( wom "or assuming odies. &he extremel! in"erior ones, a"ter death attain the state o" motionless things like trees etc., in accordance with each one?s actions and thoughts:. 2rasnopanishad III.B 9 /adana, in its upward 5ourne! ' i.e., the su 0division o" prana that carries the sukshma sarira, travelling a"ter the death o" the sthoola sarira(,leads 'the 5iva( to a virtuous world as a result o" virtue, to a sin"ul world as a result o" sin, and to the human world as a result o" oth.: '9pun!ena pun!am lokam na!ati papena papam u ha!am eva manush!alokam(. 'When a person dies, the presiding deities o" the indri!as withdraw "rom the sense organs. $o, when he travels to the next world, a"ter death, the ph!sical sense organs are non0"unctional. $o, until he takes re irth in one o" the worlds and the presiding deities return to the sense organs there is no memor! or en5o!ment 0 vide )rahadaran!aka <.<.1 and *. (. .aival!a /panishad 1< sa!s, a"ter en5o!ing the Hignorannce0cum liss state o" sushupti, the 5ivatma returns to the dream and waking states, as a result o" its association with the karmao" previous 5anmas. >. $ection A 0 According to tradition, to know what is good and what is ad, we have to go ! what is prescri ed in the $astra. In $anskrit, good and ad are re"erred to ! the terms, KdharmaK and 9adharmaK, respectivel!. What is en5oined as dut! is called 9vihita: and what is prohi ited is called 9nishiddhaK. In so "ar as the religious rituals are concerned, we have to go solel! ! what is said in the sastra, ut in regard to the secular duties and values, like truth, nonviolence, austerit!, restraint o" greed, love o" "ellow eings, elimination o" hatred, respect "or and care o" the animal and plant kingdoms, living in harmon! with nature, regard "or ecolog! and service to societ!, the commands and prohi itions o" sastra are in line with what is generall! recogniDed as doJs and donJts ! humanit! in general.(

15

-ree .ill.
It is not karma alone that governs human li"e. &here is scope "or "ree will ' called 9purushaartha:( in human lives. %ood action and good thought can mitigate the papa and enhance the pun!a content o" the prara dha. Whether "ree will or prara dha will e more power"ul, i.e., to what extent "ree will can mitigate the su""ering or enhance the en5o!ment to e undergone as prara dha depends on the relative strength o" prara dha and "ree will. $ince there is no wa! o" knowing what one?s prara dha is, wisdom lies in doing good actions and entertaining good thoughts. 7ne should not lose "aith in the e""icac! o" good actions and good thoughts; good actions and good thoughts are ound to ring a out a etter alance o" pun!a papa in prara dha. What ph!sical and mental equipment one is orn with, in which set up one is orn, what situations one has to "ace and what opportunities are availa le are determined ! one?s prara dha. )ut, in an! 5anma, how one develops one?s potential, how one reacts to situations, and how one makes use o" opportunities depends on one?s "ree will.

Section /. Status Of The .orld - Orders Of ealit!

1.6ow, let us consider the nature o" the world. @rom what we see around us, in"ormation o tained "rom others, in"erence and scienti"ic investigation and scienti"ic theories, we know that the universe that we experience is a vast, complex entit!; the human od! itsel" is a miraculous mechanism; the vegeta le and animal kingdoms, the planets, the stars, the galaxies, the lack holes, the particles, the waves, matter, antimatter and what not are all miracles. &here is no e""ect without a cause. $o, we cannot ut postulate an omniscient and omnipotent creator. *. /panishads state expressl! in various passages that )rahman is non0dual '9adva!am: 9advaitam: 9advidii!am:, 9ekam:(, eternal '9nit!am:(, all0pervading '9sarvagatam:( divisionless '9nirvikalpam( 9nishkalam:( and changeless 'nirvikaaram(. A non0dual, changeless entit! cannot e the cause o" an! product. )ut we do experience a world. &he all0pervading )rahman, the 4xistence, has to e there in the world that we experience. )ut since it is not o 5ecti"ia le 'aprame!am(, we do not perceive It. We can explain the presence o" the all pervading )rahman and It not eing the cause o" the world onl! i" we sa! that the part we perceive in the world elongs to a lower o" realit!. '#erea"ter the term Hperceived world? or Hperceived universe?( should e taken to re"er to the part o" the world that we perceive, though the universe consists o" not onl! what we actuall! perceive ut the unperceived su 0stratum, )rahman, the 4xistence. $o, a cardinal doctrine o" Advaita -edanta is the scheme o" three descending orders o" realit!, 9paaramaarthika sat!am: 'a solute realit!(, 9v!aavahaarika sat!am: 'empirical realit!( and 9praati haasika sat!am: 'su 5ective realit!(. )rahman is paramarthika sat!am. It is the su 0stratum 'adhishtaanam( o" the universe. &he part o" the universe including our odies and minds that we perceive is v!aavahaarika sat!am. It is o" a lower order o" realit! than )rahman. Wh!? When )rahman is said to e non0dual as in 16

=handog!a, )rhadaran!aka, Eanduk!a etc. 'cited a ove( or said to e in"inite as in &aittiri!a '*1(, .athaopanishad '1.1.1>(, and $wesvatara '1.F, >.1,>,11( there cannot e a second entit! o" the same order o" realit!. &here"ore, apart "rom )rahman as 4xistence, that part o" the world that we perceive has to e accorded a lower order o" realit!. When we talk o" the perceived world as v!avaharika sat!am, it includes the odies and minds o" living eings. 7rders o" realit! lower than )rahman are covered ! the technical term, 9mith!a:. @or the a solute realit! o" )rahman and the mith!a status o" the perceived world the $anskrit expression is 9)rahmasat!am 5aganmith!a:. &hings like snake seen on the rope, silver seen on the shell, the dream perceived world etc, are prati hasika sat!am. &he experienced dream world is also prati hasika sat!am. 7 5ects that are erroneousl! perceived even while one is awake, such as serpent perceived on rope in semi0darkness, silver perceived on the shell, mirage perceived on the sand! terrain o" the desert are also 9prati hasika sat!am:. Eith!a can e either v!avaharika sat!am or prati hasika sat!am 'Eith!a common to all is v!avaharika. Eith!a perceived ! a particular person and not ! others is prati hasika.(Eith!a is de"ined as that which is cognised ut which has no independent existence and is su 5ect to change. &he perceived world, which is mith!a, is a superimposition on )rahman, the su 0stratum 'adhistaanam( viewed in its aspect o" 4xistence. Eith!a cannot appear without an adhishtaanam. 4rroneousl! perceived snake cannot appear i" there is no rope. &he dream cannot appear unless there is a waker. 'HWaker? is a technical term used "or a person who is dreaming and takes the dream world to e real ut realiDes that it is unreal when he wakes up "rom sleep.( I" there were no su 0stratum o" 4xistence, we would not experience a world. I" there is no superimposition o" the percepti le part o" the world on the su 0 stratum, then also we would not experience a world. Another de"inition o" mith!a is that which can neither e said to e existent nor said to e non0existent. '&he technical word in $anskrit is 9anivacanii!a:(. &he dream world is experienced ! the waker while he is dreaming ut the world perceived in the dream is negated when the waker wakes up "rom sleep. &he snake is perceived on the rope in semi0 darkness ut it is negated when light is "lashed on the rope. &he mirage is negated when we go to the spot in the desert where we perceived it. We do perceive a world; so we cannot sa! that it is non0existent. When the adhishtanam, )rahman is known, the perceived world is negated, i.e., regarded as mith!a and at the paramarthika level, there is no experience at all o" a world. so, we cannot sa! the perceived world is existent. 'When the word, 9sat!am: or 9real:is used without an! ad5ective, herea"ter, it should e taken to re"er to paramarthika sat!am and when the word, 9mith!a: or 9unreal: is used without an! ad5ective, it should e taken to re"er to 9v!aavahaarika sat!am: or 9prati hasika sat!am:, depending on the context.(.

Section 0 - Creation
1. According to Advaita -edanta indeed all schools o" #indu philosoph! there is a eginningless and endless c!cle o" creation, maintenance and dissolution or resolution, called 9srishti:, 9sthithi:, :la!a.: =". $wesvatara /panishad I .F, where 17

the omniscient 're"erring to Iswara(, the one with limited knowledge 're"erring to 5iva( and Ea!a 'which trans"orms into the perceived world( are said to e irthless. In each srishti, the variet! and pattern o" o 5ects, the attri utes o" the odies and minds and the events and situations have to e "ashioned to suit the karmas o" the m!riad o" sentient eings that have to undergo their karmaphalam in the course o" their 5anmas during that srshti. &his requires conscious planning and skil"ul action on the part o" the creator. According to $astra, )rahman is eternal and changeless. In various passages, /panishads state that )rahman is eternal ':nit!am:(; 9nit!am: implies changelessness. In, Euktikopanishad and in the )hagavadgita '%ita, "or short(, )rahman is speci"icall! said to e changeless . In )rahma $utra hash!am II.i.1<, $ankaracar!a also sa!s that )rahman is changeless and eternal and it has een denied that )rahman can undergo an! modi"ication whatsoever. /panishads also sa! that )rahman is devoid o" instruments o" action and thinking 'akarta amanah. &here are also statements in the /panishads to the e""ect that )rahman is neither neither cause nor e""ect. A changeless )rahman, a )rahman that is akarta, cannot e the trans"orming material cause 'parinaami upaadaana kaaranam( o" the perceived world. $ince )rahman is amanah, It cannot e the intelligent cause '9nimitta kaaranam.:( o" the perceived world, either. $o, the question arises, how does creation come? &he universe is a com ination o" 4xistence0=onsciousness and matter. 4xistence0=onsciousness, which is )rahman, is the eternal unchanging su 0 stratum. Eatter in its various and divergent "orms and "unctions arising "rom the permutation0com ination o" attri utes is called naama roopa 'name and "orm or names and "orms(. Advaita -edanta sa!s that in )rahman, there is, as a lower order o" realit!, a mith!a, anivacanii!a entit!, called 9Ea!a:. &he 6ama roopa is contained in Ea!a in seed "orm. )rahma caitan!am gets re"lected in Ea!a, to constitute an entit! called 9Iswara:. &hus Iswara has the caitan!am aspect and the matter aspect. In this com ination, Iswara is omniscient 'sarva5nah(, omnipotent 'sarvasaktimaan( and all pervading 'sarvagatah(. &here"ore Iswara has in himsel" the capacit! to think, visualiDe and plan creation and the raw material "or creation. =reation is the un"olding or di""erentiation o" the nama roopa existing in seed "orm ' av!akta or av!akrta nama roopa ecoming v!akta or v!akrta nama roopa( and their superimposition on the changeless su 0stratum.. &he di""erentiation and superimposition is done ! Ea!a under Iswara?s guidance. When the di""erentiated 6ama roopa are superimposed on )rahman, the 4xistence0=onsciousness, the universe is mani"ested. &he su 0stratum is real; the superimposed nama roopa is unreal. &he su stance, the essence, is the su 0stratum. &he superimposed nama roopa are attri utes. A rough comparison is the cla! which is su stance and the pot shape which is an attri ute. )ut there is a di""erence etween the comparison and the compared in other aspects. 7ne o" them is this 0 whereas cla!, the su stance is tangi le and the pot shape, the attri ute is intangi le, )rahman, the su stance is impercepti le and the nama roopa are percepti le. 6ama roopa superimposed on 4xistence0=onsciousness consist not onl! o" the attri utes contri uting to the mani"estation o" what we regard as inanimate o 5ects like shape, color, smell, taste, texture, weight, mass etc. ut the attri utes which contri ute to the mani"estation o" odies and minds o" living eings, like shape, mass, weight, color, smell, taste and texture are the attri utes contri uting to the mani"estation o" the experienced 18

universe as inanimate outside o 5ects ut the attri utes o" our odies and minds, like the iological structure and "unctions and the mental "aculties o" cognition, emotions and thinking. &hus, the universe, the various worlds and the o 5ects therein, like stars, planets, mountains, rivers etc. and odies and minds o" human eings, plants, animals, insects, gods and asuras are all the mani"estation o" the com ination o" 4xistence0=onsciousness, the real and nama roopa, the unreal.. All the time what we encounter is this com ination o" the real and the unreal; what we perceive is the unreal part; we do not perceive the real part. In our state o" ignorance we take the unreal part to e real. What lends existence to the unreal nama roopa is )rahman. )ut "or )rahman providing the su 0stratum o" 4xistence, the nama roopa cannot appear. =onversel! without nama roopa, there will e no world "or us to experience. )rahman, the su 0stratum, eing av!avahaar!am 'not accessi le to transaction(, transaction requires nama roopa. A com ination o" existence and nama roopa is required "or experience and transaction. )ut "or this com ination, there will e no samsara or atma vicara or li eration "rom samsara. Iswara visualiDes and plans the creation, keeping in mind the requirements o" the karmas o" the 5ivas and impels Ea!a to un"old the nama roopa accordingl!. =reation 'srshti( is a c!cle o" pro5ection and resolution o" nama roopa. A"ter the karma o" the 5ivas pertaining to the 5anmas o" 5ivas in a particular srshti is exhausted through en5o!ment and su""ering, Iswara makes Ea!a withdraw the pro5ected nama roopa unto #imsel" in his aspect as Ea!a, there to remain, "or a period, called 9prala!a:, in potential "orm, until karmas o" 5ivas "ructi"! "or the next srshti. &he srshti, sthiti la!a 'creation, maintenance, resolution( c!cle is without a eginning or end. $astra sa!s that )rahman is adv!am 'non0dual(. $o, the re"lection o" )rahman0 consciousness 'cida hasa(, the medium o" re"lection 'the seed o" nama roopa, Ea!a( and the resultant entit!, Iswara cannot e o" the same order o" realit!. As a categor! that is experienced ut does not have existence o" their own, the! are called mith!a. *. &his scheme is the onl! logical one , in the "ace o" our experience o" a world o" o 5ects and the /panishad statement that )rahman is non0dual, eternal and changeless. We do experience a world.. &here has to e a creator. )rahman can neither e the intelligent or material cause o" creation ecause It is amanah and akarta. 7nl! an intelligent principle can visualise and plan creation. It cannot e )rahman which is amanah; so we predicate a re"lection o" )rahma caitan!am. &he re"lection has to e in a medium; we call that medium Ea!a; since it is other than the caitan!am, we sa! it is matter. We take that matter to e the material cause o" creation. )ut the medium has to have a location. $ince the medium is not the same as the re"lection, we locate it in )rahman. &he re"lection o" )rahma caitan!am in Ea!a we call Iswara. $ince )rahman is non0dual and in"inite, we accord a lower order o" realit! to Iswara and Ea!a. In the a solute plane, that is, "or )rahman, there is no universe, there is no Iswara or Ea!a. It is onl! "rom the point o" view o" 5ives alone that there is a universe, Ea!a and Iswara. 1. &he Advaita concept o" creation is called 9vivarta vaada: indicating that creation is not real. &he perceived world is mith!a. Ea!a is mith!a. Iswara is mith!a. Ea!a is parinaami upaadaana kaaranam 'trans"orming material cause( and Iswara is 19

nimitta kaaranam 'intelligent cause(. )rahman does not undergo change when creation takes place, ,emaining as the all pervading 4xistence, )rahman, ! Its mere presence, serves as the su 0stratum "or the superimposition o" nama roopa. And ! its mere presence, it ena les the antahkarana o" living eings to acquire cida hasa. When $astra talks )rahman as the cause o" the universe, we have to understand that )rahman?s role in the mani"estation o" the world is con"ined to these two aspects. $ince )rahman pla!s a role in creation as descri ed a ove with.out Itsel" undergoing an! change, It is called vivarta karanam.

Section 1 - The Conce2t Of 3a!a

'Avid!a, 2rakriti, 2radhaana, Av!aktam, Av!aakrtam, A5naanam And &amas Are $!non!ms.( 1. Ea!a has two powers aavarana sakti and vikshepa sakti. &hrough its avarana sakti Ea!a engenders 5iva?s ignorance o" his true nature as )rahman. &o distinguish this "unction o" the avarana sakti, Ea!a is called 9moola avid!a:. &o denote the other "unction o" the avarana sakti, o scuring the o 5ects o" the world, the word used is 9toola avid!a:. Avid!a 'Ea!a( is a positive entit!; a negative entit! cannot have powers. Ea!a is matter, constituted o" three "actors, satva, ra5as and tamas. Iswara, eing the master o" Ea!a, is not a""ected ! the avarana sakti o" Ea!a and is there"ore ever aware o" his true nature eing )rahman. At the v!ashti 'microcosmic( level, in so "ar as 5ivas are concerned, oth the avarana sakti and the vikshepa sakti o" Ea!a come into pla!. &he avarana sakti makes 5ivas ignorant o" their true nature as )rahman and, as a consequence, adh!aasa is engendered. Adh!asa consists in our having the notion that nama roopa, the perceived o 5ects outside and our own odies and minds are real with that mistaken notion o" realit!, in our identi"!ing ourselves with our od! mind complex. =onsequentl!, we regard ourselves as limited individuals, di""erent "rom )rahman and other eings, transact with other eings and things and, in this process, take on ourselves the pro lems, the 5o!, su""ering, "ear, sense o" insecurit! etc. elonging to the od! and the mind . Identi"!ing with the od! mind complex which does action, thinks, en5o!s and su""ers and "orgetting that we are the relationless 'asanga( atma which is neither a doer nor en5o!er, we regard ourselves as the doer 'karta( and the en5o!er ' hokta(. 7ur transactions in the , with the sense o" eing the doer 'kartrtvam(, result in our incurring the lia ilit! to get rewards "or good thoughts and deeds 'called pun!a( and punishments "or ad thoughts and deeds 'called papa( and, we have to discharge the pun!a and papa de t in "uture irths, in the "orm o" en5o!ment and su""ering 'karmaphalam(. In the "uture irths, we engage ourselves in "urther transactions and incur "urther pun!a and papa. &hus, we are caught up in the c!cle o" irths and deaths and en5o!ment and su""ering. &his is what is called samsara. Whereas, the macrocosmic c!cle o" creation 'srishti(, maintenance 'sthiti( and resolution 'la!a( Nis endless as well as eginningless, individual samsara is not endless. When we understand that we are not the od! mind complex ut we are the in"inite )rahman, we get li erated "rom samsara. 20

*. &hough avid!a is the root cause o" adh!asa, the primar! link in the mechanism o" adh!asa is ahamartha. &here is mutual superimposition o" ahamartha and atma. &he consciousness o" atma is superimposed on ahamartha and ahamartha assumes the status o" a knower owing to the re"lection o" consciousness. =onversel!, through the superimposition o" ahamartha on atma, atma appears to e a localised I. &hus we sa!, 9I know:. When atma is conditioned ! ahamartha, we sa!,: I know:. With the addition o" the mind to this mixture, we sa!, 9I am happ!:, 9I am misera le: etc.. Withn the adiition o" the od!, we sa! 9 I am a man:.: I am a "ather: etc. '-ide $ureswacar!a in 6aishkarm!asiddhi II.>1 and &aittiri!a /panishad )hash!a -artikam II. A>>(.

Section 14 - 5i*eration ( .hat #t 3eans

1. &hus, the correct goal o" human li"e, according to Advaita -edanta is one?s identi"ication with )rahman, i.e., displacing the 9I: "rom the od! and ahamkara and "ixing the 9I: on )rahman, the existence0consciousness0in"init!. &hen, when I sa! 9I:, the 9I: will no longer e the od! and the ahamkara; it will e )rahman. &his identi"ication with )rahman is called 9aatma05naanam: or 95iva rama0aik!a0 5naanam:. $entences in the sastra that reveal 5iva rahmaik!am 'the essential identit! o" 5ivatma and paramatma( are called mahaavaak!as. &here are innumera le mahavak!as in the /panishads. @our o" them are "amous, one in each -eda, namel!, 9&at tvam asi: '=handog!a /panishad $ama -eda(, 9aham rahma asmi: ')rhadaran!aka /panishad 8a5ur -eda(, 9a!am atma rahma: 'Eanduk!a /panishad Atharva -eda( and 9pra5naanam rahma:, 'Aitere!a /panishad ,g. -eda(. &ranslated in 4nglish, the "our mahavak!as are 9&hou art &hat: 9I am )rahman: 9&his atma is )rahman: and 9=onsciousness is )rahman:(. *. In the process o" the teaching, we also understand, as explained a ove, that the onl! realit! is )rahman, the 4xistence and all else, i.e., the perceived world o" o 5ects and our own od! mind complexes is mith!a. &his understanding, together with the understanding o" 95iva rahmaik!am: is expressed ! the "amous sentence, 9)rahmasat!am 5aganmith!a, 5ivo rhmaiva naapara.: '9)rahman is the realit!; the perceived world is mith!a; 5iva is )rahman, naught else.:( .&he moment this knowledge is gained e""ectivel!, one is li erated "rom the ondage o" samsara in this ver! li"e. &his li eration "rom the ondage o" samsara, is called 95ivanmukti:. &he one who has gained the knowledge in this ver! li"e, is called, 95ivanmukta: or 95naani:. 1. It is not essential that one should renounce worldl! li"e ' ecome a san!aasi( to gain the knowledge. I" one can go through the practices 'called saadhanas( prescri ed "or attaining mental purit!, calmness and concentration o" mind, which are prerequisites "or gaining e""ective knowledge and devoting su""icient time regularl! and s!stematicall! under the guidance o" a competent teacher to the stud! o" sastra, one can ecome a 5nani even while one continues to e engaged in the duties o" one?s secular li"e. $ankaracar!a, himsel", an ardent advocate o" san!asa as

21

the est asrama to pursue 5nana!oga, concedws in a commentar! to a %ita sloka that iit is possi le "or a 5nanai, in "avoura le cicr cumstances, to attain 5nanam.

Section 11 - Significance Of 5i*eration

1. &he world perceived world does not disappear "or a 5nani. )ut his outlook and attitude to the perceived world ecome di""erent. #e has identi"ied himsel" with non0dual realit!, the in"inite )rahman. $ince he knows that the perceived world, including the od! mind complex is mith!a, he has no sorrow, no anxiet!, no "ear, no desire, no hatred, no worr! and no sense o" insecurit!. In short, the 5nani is not ps!chologicall! a""ected ! an!thing, good or ad, happening in the world. In the dream I win a ig priDe in a ra""le or I ecome a )harat ,atna. )ut when I wake up, I am not elated. In the dream I have lost m! onl! son. )ut when I wake up, I don?t "eel sad. &he "ire in the movie has urnt down the colon! where I reside ut when I wake up I am sitting com"orta l! in m! house $imilar is the ps!chological "reedom o" the 5nani who is identi"ied with the paramarthika sat!am and is una""ected ! the v!avharika sat!am. &his is the paramarthika drhshti. *. &he "reedom "rom distur ance "rom the empirical world is a ps!chological "reedom arising "rom the knowledge o" the identi"ication with the In"inite and does not extend to the ph!siological od!. 6o dou t, the 5nani has no sorrow, no anxiet!, no "ear, no worr!, no craving, no attachment and no hatred. #owever, the od! mind complex with which the person who has ecome a 5nani is part o" the v!avaharika world and as long as that od! lives, there are duties pertaining to it. $o, i" the 5nani is a householder, he does not cease to per"orm the duties and o ligations towards the od!, the "amil! and the societ!. #e does his duties with purpose ut without an! desire or anxiet! and he accepts the results o" actions, good or ad, "avora le or un"avora le with spontaneous equanimit!. . I" the 5nani is ill, he will also go to the doctor, ut he will do so without an! anxiet!. I" his wi"e is ill, the 5nani will look a"ter her with compassion ut without sadness or anxiet! or worr!. I" the 5nani?s son has to gain admission in a college, the 5nani will also make e""orts, ut he will not do an!thing unrighteous "or it nor will he e sad i" he "ails in his e""orts. I" his son o tains the "irst rank in his class, the 5nani will also e happ!, ut he will e equall! happ! i" the son o" a complete stranger, instead o" his son, secures the "irst rank. 4ven while he is transacting with the perceived world, the deep undercurrent o" thought that he is the )rahman that is e!ond the v!avaharika perceived world will e there. &he 5nani is like the actor on the stage. &oda!, the actor pla!s the role o" a eggar; tomorrow, he ma! pla! the role o" a millionaire. )ut he knows that he is neither a eggar nor a millionaire. Like that, the 5nani pla!s the role o" "ather, hus and, teacher and what not, committed ut unattached and never without the undercurrent in the mind that he is reall! none o" these ut he is the relationless 'asanga( )rahman. 7r i" we can imagine a person who is dreaming ut is aware at that time itsel" that it is a dream and not real we can know the state o" mind o" the 3ivanmukta &his is the paramarthika drshti.. . I" the 5nani is a san!asi, whatever work he undertakes, he will undertake, not "or himsel", ut "or the wel"are 22

o" societ! or humanit! or as an example "or the common man. $incerit! and commitment will e there ut, even here, there will e no ps!chological reaction to success or "ailure. #is e""orts "or himsel" will e con"ined to the arest minimum requirements o" sustenance and, i" he is so inclined he ma! take to teaching -edanta or esta lishing institutions "or such teaching. 1. &he 5nani is not dependent on an!thing except his identi"ication with )rahman "or peace o" mind and happiness. &his does not mean that he ceases to en5o! the good things o" li"e, like good "ood or music or literature, ut he does not have desire "or them. &hat is to sa!, i" it is there and he chooses to spare the time "or it, he en5o!s it, ut i" it is not there, he does not miss it. #e ma! have taste, sa!, "or music, ut he has no need "or it; he is happ! with it or without. I" he was a poet, he can continue to e a poet. I" he was a musician, he can continue to e a musician. When he goes to a temple or church or mosque, he will also do worship ut he will do so with the knowledge that he himsel" is )rahman and it is the v!avaharika od! that is engaged in the worship. &he long and short o" it is that the 9I: o" the 5nani is )rahman and whatever action is done ' ! wa! o" duties or utilisation o" talents or loka sangraha( is done with the sense that it is not he ut one o" the m!riad od!0 mind complexes o" the v!avaharika creation that is doing it. &he awareness, aham rahmasmi, running as an undercurrent when the 5nani?s od! is engaged in v!avahara is called Hsaha5a samaadhi?. <. As a v!avaharika drshti, 'as t"the v!avaharika perspective o" the all pervading aspect o" )rahman(, the 5nani has the sense that he is all 'sarvaatma haava.:(. $arvatma hava is without pre5udice to the knowledge, 9)rahmasat!am 5aganmith!a: . Whereas asangatvam 'the sense that I am sat!am )rahman, the world is mith!a, the mith!a world cannot a""ect me(, is the paramarthika drshti. In In $arvatma hava , the 5nani can sa!, 9&he existence part o" ever!thing is )rahman and I am )rahman. In this sense ever!thing is m!sel". $ince all cida hasas are re"lections o" me, the )rahma caitan!am, I can regard all v!avaharika glories and all v!avaharika happiness as m! glor! and happiness.? @or the 5nani, ever!thing that there is his, ever! od!?s happiness is his happiness, ever! od!?s knowledge is his knowledge and ever! od!?s achievement is his achievement. &his is not to e taken literall!. It is onl! an intellectual attitude. 4ven a 5nani can actuall! en5o! onl! whatever "alls within the scope o" the od! and the antahkarana with which he was orn. ,egarding en5o!ment o" others, en5o!ment as his is onl! an attitude orn out o" the knowledge that all nama roopa exist on )rahman. #aving this attitude, the 3nani has no sense o" lacking an!thing; and so, is "ree o" desire and he has a sense o" utter "ul"illment 'poornatvam( his is one of the meaning o" &aittiri!a /panishad passage '*.1( where 5nana phalam is mentioned 9#e who knows )rahman as existing in the intellect which is lodged in the supreme space in the heart, en5o!s simultaneousl!, in identi"ication with the eternal )rahman 'which is omniscient, all0 pervasive and the atma o" all(, all the desira le things'98o veda nihitam guhaa!aam parame v!oman; so asnute sarvaaan kaamaaan saha: (. $imilarl! when the /panishad, in =handog!a eighth chapter, sections 1 and *, talks o" "reedom o" movement in all the worlds and o taining whatever he desires as o 5ects o" en5o!ment, though it re"ers to a one who has attained the #iran!agar haloka 23

through uasana, we can also relatr it to a 5anani and take it as his intellectual attitude orn out o" identi"ication with the all pervasive )rahman which is the source o" all ananda. With sarvatmavhava, otherwise called poornatvam, the 5nani is a solutel! "ree "rom desire. We can also sat athat since the 5nanai os identi"ied with the in"inite and nothing can add to the in"inite, 3nanai is "re "reom desire. >. $arvatma hava can e not onl! this intellectual attitude o" happiness and glor! ut "reedom "rom hatred etc., since "or the 5nana, the atma o" all the v!avaharika 5ivas are non0di""erent "rom his own atma and the individual di""erences o" characteristics are onl! on the mith!a nama roopa level. Eith!a should not to e taken seriousl!. &his ena les the 5nani to have an attitude o" compassion and "reedom "rom negative reactions like hatred, 5ealous!, contempt etc. Isavas!a /panishad A 9#e who sees all eings in the atma and the atma in all eings "eels no hatred.: '98astu sarvaani hootani atmani eva anupas!anti sarva hooteshu ca aatmaanam tato na vi5ugupsate:(. H$eeing all eings in the atma? re"ers to the nama roopa and Hseeing atma in all eings Hre"ers to the adhishtanam, )rahman. With this vision, a 5nani loves all equall! and he has no 5ealous! or hatred towards an! od!. A. 3nana phalam, the ene"it o" the recognition o" 5iva rahmaik!am, is thus two"old 0 'i( sarvatma hava and poornatvam '"rom the standpoint o" the v!avaharika plane( and '*( asangatvam ' "rom the standpoint o" the paramarthika plane(, dismissing the nama roopa as unreal, the sense that I. the paramarthika alone am , in"inite in terms o" space, time and entit! and nothing on the v!aharika plane can a""ect me &he 5nani thus has the choice o" ananda arising out o" the attitude, 9 I am ever!thing: or the peace o" eing relationless 'asanga( )rahman,. the knowledge that I alone am, all else is mith!a and nothing can a""ect me, the sat!am.: B. A question that arises in the context o" sarvatma hava is that i" a 5nani can, intellectuall! claim all happiness to e his happiness, wh! doesn?t he, intellectuall!, claim all sorrow to e his sorrow. &he answer is that happiness is related to a sense o" poornatvam and eing identi"ied with $at!a )rahman, the poornam 'in"inite( claiming happiness is all right. )ut sorrow is a result o" a sense o" limitation arising "rom ignorance o" rahmatvam which is caused ! the avarana sakti o" Ea!a. #e is "ree o" the avarana sakti o" Ea!a and there"ore he cannot claim sorrow. 'I" sorrow were to elong reall! to atma, !ou can never negate sorrow.( )rhadaran!aka 1.>.*+ which talks o" an upasaka who imagines he to e the atma o" all sa!s that he is not a""ected ! the sorrow o" others.( C. . $ince the 5nani has disidenti"ied with the od! mind complex with which he was orn, he ecomes "ree o" the sancita karma pertaining to that od! mind complex and there is no re irth "or the sukshma sarira with which he was orn. Action involves ph!sical and mental movement. Eovement is change in space and time. &hought is also a movement, eing a modi"ication o" the mind. )rahman eing all pervading, "ormless, attri uteless 'i.e., without an! attri utes( and changeless is not karta 'doer( or hokta 'en5o!er(. $ince the 3nani is identi"ied with )rahman, he is "ree "rom the sense o" doership and en5o!ership, 'i.e., "ree "rom the sense o" engaging in 24

action and experiencing o 5ects( '"ree "rom kartrtvam and hoktrtvam(. =". .athopanishad I.*.xix 9#e who thinks that he is the killer or the killed does not know atma. Atma neither kills nor is killed.: Action and thought done or entertained with kartrtvam and hoktrtvam alone results in the accumulation o" pun!a and papa. $o, "or the 5nani, no agami karma accrues once he gains 5nanam. )rhadaran!aka /panishad I-.xxiv.1 92apa does not trou le him ! producing the desired result or generating sin, ut, he, the knower o" )rahman consumes all papa, i.e., urns it to ashes with the "ire o" the realiDation o" the $el" o" all.: #owever, as indicated ! =handog!a /panishad mantra -I.xiv.* 9G."or the man o" knowledge, the dela! is "or so long 'i.e., as long as he does not ecome "reed o" the odies and merg in 4xistence, the prara dha karma continues and gets exhausted onl! ! through en5o!ment, 5ust as an arrow that has gathered momentum a"ter eing shot toward a target stops onl! with the exhaustion o" its momentum.( )ut even here, there is a di""erence. While the ph!sical aspect cannot e avoided, on the ps!chological plane, the 5nani is not distur ed. I" something good happens he does not gloat. I" something ad happens, he is not depressed. #e takes ever!thing that happens on the ph!sical plane as the prara dha pertaining to the od!0mind complex with which he has alread! dissociated himsel" and there"ore there is no distur ance in his mind. &he state in which 3nani continues to live, disident"ied with the od! and ahamkara, is compared to the snake sloughing o"" its skin.

Section 12 - &no'ledge, The Sole 3eans Of 5i*eration.

Li eration is possi le in this li"e itsel". 7ne Who Is $o Li erated, =alled 3iivanmukta, Attains -idehamukti When &he )od! @alls. 4rrorM ,e"erence source not "ound 1. According to Advaita -edanta, li eration "rom samsara, which is called moksha or mukti, is o tained onl! through knowledge o" identit! with )rahman and not through an! karma or upasana. *. Li eration is not a new state or an event. )eing the in"inite )rahman is our eternal nature. &he notion o" eing separate limited individuals su 5ect to the ondage o" samsara is onl! ignorance in the mind. &he moment one gains the knowledge, 9I am )rahman:, one discovers one?s true eternal nature. &he event that happens is onl! destruction o" the ignorance in the mind. Li eration is onl! owning up one?s true nature. =". $ankaracar!a?s )rahmasutra )hash!am 9G.."or as )rahman constitutes a person?s $el", It is not something to e attained ! that person.: Eoksha can e attained e a person in the current li"e itsel". &he one who has got moksha in the current li"e itsel" is called. 3iivanmukta. 3ivanmukti is like discovering a diamond one had misplaced and thought that he had lost it. 1. In the case o" ordinar! people, i.e., those who have not identi"ied themselves with the In"inite )rahman 'called a5naanis(, at the time o" death, the sukshma sarira and karana sarira, along with cida hasa, vasanas, i.e., ha it0"orming impressions o" experiences o" thoughts and actions stored in the mind( and the karma 'the sancita karma( leave the sthoola sarira and enter another sthoola sarira in another world or 25

in this world. )ut when the sthoola sarira o" a 5nani "alls, the sthoola sarira decomposes and merges in the panca hootas, 'akasa, air, "ire, water and earth(, the sukshma sarira disintegrates, is dis0individualised and merges in samashti sukshma sarira and the individualiDed karana sarira gets dis0individualised and merges in Ea!a. $ince the ahamkara disintegrates, the sancita karma pertaining to that ahamkara is destro!ed and the 3iivanmukta H ecomes )rahman?. &his is called videhamukti.? H)ecomes )rahman? or HEerges in )rahman? does not mean an! event or trans"ormation. &he original consciousness has ever een )rahman. As regards the death o" the sthoola sarira and the disintegration o" the sukshma sarira, the 5ivanmukta has alread! disowned them. @or him, it is 5ust one o" the m!riad odies superimposed on )rahman. &he death and disintegration are o" no particular or concern to him. It is an incident onl! "rom the point o" other 5ivas onl!. As $ankaracar!a clari"ies in his hash!am on )rahma sutra <, a 5nani is asariiram not a"ter death, ut in this li"e itsel". &hus, reall! speaking, there is no "urther mukti when videhamukti takes place. @or )rahman, there is nothing like superimpositions or their removal. &he one who has attained videhamukti is actuall! the In"inite )rahman Itsel". Eoksha is a term applica le oth to 5ivanmukti and videhamukti.

Section 1" - &ramamu6ti

$astra also talks o" a more di""icult route o" attaining li eration through knowledge. I" one has done certain t!pes o" sakaama upaasana 'upasana with desire "or ene"its other than spiritual ene"its( 0 in addition to rites, in one?s li"e ut has not attained the dou t0"ree and a iding knowledge that he is )rahman 'aham rhmasmi 5nanam( goes to the world o" #iran!agar ha ')rahmaa(. &here he has the opportunit! to learn -edanta "rom )rahmaa himsel" as the teacher. I" he utiliDes that opportunit!, he ecomes a 5ivanmukta in )rahmaa?s world. At the end o" that )rahmaa?s li"e, he also attains videhamukti along with that )rahmaa. &his is called 9kramamukti:. '&he word, 9)rahmaa: should not e con"used with )rahman. )rahmaa is an aspect o" Iswara, personi"ied as a %od, involved in the process o" creation and dissolution(. =alled, also, #iran!agar ha, #e is su ordinate to Iswara. @rom another angle Iswara is the macrocosmic causal od! 'samashti kaarana sariiira which is the same as Ea!a( and #iran!agar ha is the macrocosmic su tle od! 'samashti sukshma sariira( and -iraat is the macrocosmic ph!sical od! 'samashti sthoola sariira(; in all o" them )rahma caitan!am is re"lected. &he t!pes o" /pasana required to e done "or going to the #iran!agar ha loka include upasana on 7mkara as )rahman or on #iran!agar ha, upasana o" Iswara, as Iswara with various attri utes, or upasana o" an! other deit! as a representative o" Iswara, imagining that deit! to e himsel" 'ahamgraha upaasana( upasana on the "ive "ires ' pancaagni upasana( ')rhadaran!aka /panishad sixth chapter, second )rahmana, upasana on %a!atri mantra ' )rhadaran!aka /panishad "i"th chapter, "ourteenth )rahmana(. =". =handog!a /panishad 1.<.>, 1.F.*, 1.1<.*, 1.1<.<, <.1>.>,>.1+.1+, >.11.*<, >.1C.1; )rhadaran!aka 1.>.*+, >.A.1, >.B.1, >.11.<, >.1<.C, A.*.1>, A.1.A; $wetasvatara /panishad 1.11(. 26

PART III - PHILOSOPHY OF ADVAITA VEDANTA AS EXPOUNDED IN THE UPANISHADS

Section 1 - 7re2arator! S2iritual 7ractices

1.&he .arma kanda practices 'saadhanas( are a prelude to the pursuit o" 5nana kanda. &he human tendenc! to seek happiness in material acquisitions and achievements and the dawning o" the wisdom that one must "ind happiness within onesel" ! recogniDing one?s true nature as the in"inite )rahman are rought out in )rhadaran!aka /panishad, Eundaka /panishad and .atopanishad. )rahadaran!aka /panishad I-.iv.** 9 &he )raahmana, seeking to know It ')rahman( ' puri"! their minds( through the chanting o" -edas, 'and, later(, per"ormance o" sacri"ices and duties 'o" the chosen avocation(, and charit!, 'leading( an austere and dispassionate li"e and there ! developing a desire to know )rahman, ecome sages and 'therea"ter,( renouncing worldl! li"e altogether, ecome monks 'san!asis( ' to engage in enquir! into the $el" atma vicaara(.: Eundaka /panishad I.ii.1* 9 #aving understood ! experience and in"erence the trou les and impermanence o" worldl! li"e and impermanence o" the e""ects o" all karma and thus developing dispassion towards the worldl! li"e, desiring to know the eternal ,ealit!, to pursue enquir! into atma ')rahman(, a )rahmana should take to renunciation 'san!aasa( and go with sacri"icial "aggot in hand ' s!m olic o" respect , "aith and devotion( to a traditional teacher who is well versed in the -edas and is a iding in )rahman '9stotri!a rahmanishtha:( . '9&he word, :)rahmana: in these /panishads re"ers, not to )rahamna ! irth ut to the seeker engaged in the practice o" karma !oga, as a preparator! step to the pursuit o" 5nana !oga and to the seeker engaged in 5nana !oga.( 3a ala /panishad I-.1 '3anaka is the student, 8a5navalk!a is the teacher( 9 A"ter completing the period o" disciplined studentship ' rahmacar!a( one ma! ecome a householder 'grahastha(. A"ter eing a householder one ma! ecome a "orest0dweller 'vanaprastha(. #aving ecome a vanaprastha one ma! renounce the world 'and thus ecome a san!asi(. 7r, alternativel!, one ma! em race san!asa "rom rahmacar!a itsel" or "rom the stage o" a householderG.'it can also e that ( a person ma! renounce worldl! li"e that ver! da! on which distaste "or it dawns on himG..: .athopanishad Eantra II.i.1 O * 0 9&he sel"0evident Lord has endowed the mind and the sense organs with outward0going capacit!. &here"ore people tend to perceive onl! external o 5ects and not the atma within. )ut a rare wise man, seeking li eration "rom irths and deaths and turning the vision inwards sees 'i.e. a"ter stud!, recognises( the prat!agatma 'the )rahma caitan!am availa le in the individual(.: 9&he "oolish ones wallow in external o 5ects and are caught in the ondage o" mortalit! 'i.e., the c!cle or irth and death and su""ering and sorrow(. Whereas the wise ones, with discrimination, having learnt that the goal is

27

immortalit! 'i.e. li eration "rom the c!cle o" irths and deaths( give up the desire "or the impermanent o 5ects o" the perceived world.: *. &his does not mean that one should give up one?s occupation or cease to earn. 7n the other hand, except in respect o" persons who have renounced the worldl! li"e, "amil! and possessions and have "ormall! adopted a li"e st!le devoted exclusivel! to 3nana 8oga, called, vividisha sann!aasa, $astra en5oins on all such persons the dut! o" "ul"illing the o ligations pertaining to one?s station in li"e o ligations not onl! to one?s own "amil!, ut to societ!, ancestors, teachers, mankind as a whole, and environment 'plant and animal kingdom and the insentient o 5ects o" the world( so as to contri ute to ecological and cosmic harmon! 'panca0mahaa0!agna( as well as the o ligation to onesel" to o tain "acilities "or one?s own spiritual progress. @or a spirituall! inclined person, even while continuing to live a worldl! li"e, there should e no omission o" duties and o ligations covered ! panca maha !a5na or deviation "rom righteousness or deviation "rom sat!am 'truth"ulness(, ahimsa 'non0violence 'exceptions will e "or the de"ense o" the nation, et.( I" there is surplus wealth, it should e devoted to the wel"are o" the need!. &his is generall! re"erred to a li"e o" adherence to dharma. .athopanishad I.ii.*< emphasiDes that, unless one desists "rom ad conduct and keeps his senses under control and mind concentrated and "ree "rom anxiet!, he cannot attain )rahman ! gaining knowledge o" identi"ication with )rahman ' na aviratah duscaritaat na asaantah na asamaahitah na asaantamanasah va api pra5naanena enam aapnu!aat(. 1. &he quali"ication to e acquired "or stud!ing 3nana kanda is called 9sadhana catushta!am: which consists o" 'a( discrimination etween the eternal and the ephemeral 'atma anaatma viveka(, ' ( a sence o" desire "or the en5o!ment o" the '"ruits o" one?s actions( in this world, as also in the other world; in other words, non0 attachment to en5o!ment o" o 5ects oth here and herea"ter 'vairag!a( 'c( six "old discipline ' shadka sampatti( consisting o" 'i( control o" or master! over the mind 'sama(, control o" the external sense organs 'dama(, 'iii( strict adherence to one?s duties and o ligations, called dharma 'uparati(, endurance o" heat and cold, pleasure and pain, tolerance o" all discom"ort 'titiksha(, 'iv( "aith in sastra and guru 'teacher( 'sraddha(, and o" mind citta0aikaagrataa and calmness o" mind 'citta naischal!am' called samadhanam and 'd( intense !earning "or li eration "or li eration 'mumukshutvam( . &he means "or acquiring this sampatti consists o" karma !oga and upasana. &hough the chances o" ene"iting "rom the pursuit o" 5nana kanda are greater, i" one takes to that pursuit a"ter acquiring sadhana catushta!a sampatti, one who has not !et acquired it is not precluded "rom pursuit o" 5nana kanda "or lack o" it. 7ne can practice the elements o" sadahana catushta!a samaptti and the pursuit o" 5nana kanda simultaneousl!. <. &he components o" sadhana catushta!a samaptti are mentioned in )rahadaran!aka 'kanva sakha( I-.iv.*1 as the "eatures o" a 5nani, which are the same as quali"ications o" an aspirant( and what is not mentioned there, viD., sraddha, is mentioned in the madh!antina sakha.

28

Section 2 - 8n9uir! #nto One:s eal Nature

&he core o" the teaching in Advaita -edanta is the identit! o" 3ivatma and 2aramatma. @or knowledge o" 2aramatma, we have to rel! entirel! on $astra. )ut the real nature o" 3ivatma, that is, our own real nature, can e known ! inward enquir!. It is called tvampada0vicaara. &here are variations o" tvampada0vicara. &hese are drgdrs!aviveka, pancakosaviveka, avasthaatra!avivieka and anal!sis o" stages o" li"e. 3ivatma is a mixture o" prat!agatma, the sukshma sarira and sthoola sarira. When the unenlightened man re"ers to himsel" as 9I:, he is re"erring to the sthoola0sukshma0sarira complex 'what we generall! re"er to as the od!0mind0 complex(. #e is not aware o" the prat!agatma, which is the same as )rahman, the pure, in"inite consciousness. &he identi"ication with )rahman which $astra shows as the onl! means o" li eration "rom samsara is not possi le unless we recogniDe prat!agatma as our real nature, and learning "rom $astra that prat!agatma is not di""erent "rom )rahma caitan!am, identi"! oursel" with )rahman.. We have no preconceived notion a out )rahman; so, we readil! accept what sastra sa!s a out )rahman. )ut a out ourselves, in successive 5anmas, we have een regarding ourselves as the limited personalities ased on the od! mind complex and so, when $astra tells us that we are the pure consciousness identical with the in"inite )rahman, we do not readil! accept it. &hat is wh! enquir! into one?s own real nature 'tvam0pad0vicaara( is more important than enquir! into the nature o" )rahman 'tat00pada0vicaara(. SUBS9C
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H D!?DSGA>%>9(A

1. )rhadaran!aka III.<.* talks o" atma as the $eer o" the $eer, #earer o" the hearer, &hinker o" the thinker, .nower o" the knower. .enopanishad talks o" )rahman eing known with each cognition, i.e., as $ankaracar!a explains, as the witness o" cognitions. 2art I o" $ankaracar!a?s Atma5nanopadesavidhih is a step ! step presentation o" drgdrs!aviveka as applied to atma as the witness o" the mind. -erse * 9&hat the seen is di""erent "rom the seer, the atma, is well known to all. 6ow, the question is asked, Hwhat the atma is??:. -erses 1 to A esta lish that the od! is not atma, since the od! is perceived as Hthis? 'i.e., as an o 5ect( and also ecause when consciousness leaves the od!, the od! ecomes inert like wood etc, when "ire leave them. -erses B,C and F exclude the sense organs ecause the! are merel! instruments o" perception. -erses 1+ and 11 sa! that the mind and the intellect are not atma ecause the! are o 5ects o" =onsciousness and are also instruments o" perception. -erses ** to *< sa! that the ego 'ahamatha( is not the atma, either, ecause it is also an o 5ect o" perception, like 5ars and other things, is a sent in sushupti and is endowed with various qualities like pain, pleasure and so on and possesses mundane qualities 'such as aversion, desire etc.(. 2art II verse 1 9What, then is the atma? It is distinct "rom all the things mentioned e"ore and is the innermost, all0pervading like space, su tle, eternal, without an! parts, without attri utes, un lemished, having no activities like going and coming, devoid o" the ideas o" Hme? and Hmine? and also devoid o" desire, aversion and e""ort, sel"0e""ulgent ! nature, like the heat o" the "ire or like the light o" the sun, having no connection 29

with the elements such as space etc, possessing no organs like the intellect etc., "ree "rom the gunas o" satva etc., not having the prana and other vital airs, untouched ! hunger, thirst, grie" ,delusion, old age and death; it is the atma which resides in the hearts o" all eings and is the seer o" all the intellects. In verses 1 to B, the o 5ection is raised,: $ince the agenc! o" the action o" seeing is what is called Hseeing?, how can the atma which is devoid o" the idea o" Hme? and Hmine? and o" desire, aversion and e""ort, e called a Hseer. @urther, , unlike the intellect which undergoes modi"ications and knows a limited num er o" o 5ects, one a"ter another, the atma is devoid o" change and does not depend on instruments etc; how can such an atma e a Hseer? in the sense o" knowing a limited num er o" o 5ects, one a"ter another.:. &he answer is given in verses1+ and 1*. 9GG&here is a relation o" superimposition etween the atma and the intellect, which, though o" a non0e""ulgent nature, like a cr!stal, appears to e e""ulgent owing onl! to the proximit! o" an e""ulgence, namel!, the atma which is purel! o" an e""ulgent nature.: 9And it is onl! in relation to other things that the atma is called a knower. &he sun ma! e taken as an example. &hough entirel! devoid o" the ideas o" Hme? and Hmine? and also o" desire and e""ort, atma is called an illuminator in relation to things illumined owing onl! to its proximit! to them, eing 5ust light devoid o" all change 'prakaasatvam prakaasa0 swaroopa0sannidhi0matrena prakaasena avikri!amaanena(. It is an illuminator in no other wa!. It is the ignorant that superimpose the agenc! o" the action o" illumining things on the sun when things are illumined ! the sun. $imilarl!, the agenc! o" the qualit! o" a seer 'action o" knowing o 5ects drs!atvam( is superimposed, in relation to the mani"estation o" things like the intellect and other things, on the atma which is o" the nature o" pure =onsciousness 'aatnamah drk0roopas!a( devoid o" all change as well as "ree "rom attri utes 'sarva0vikri!aa0viseshana0rahitas!a( and is the witness o" all intellects and their modi"ications 'sarva0prat!a!a0saakshinah(. Atma does nothing ut stand in the proximit! to the o 5ects o" knowledge, as =onsciousness, not di""erent "rom Itsel" 'drs!a0sannidhi0matrena caitan!a0 swaroopena a!atiriktena(. It cant e a seer 'knower( in no other wa! 'an!athaa0 drshtatva0aa haavaatii(. In verse 1<, there is a comparison o" the loadstone moving iron onl! ! its proximit!. &he idea is given in a nutshell in Irgdrs!aviveka verse 1 9=olors 'roopam( are perceived ! the e!e and the e!e is their perceiver. It 'the e!e( is perceived and the mid is its perceiver. &he mind with its modi"ications is perceived and the Witness 'sakshi, i.e., the atma( is veril! the perceiver. )ut it 'the sakshi( is not perceived ! an! other. 'roopam drs!am locanam drk tat0drs!am drktu maanasam; drs!aa dhii0vritta!a0saaakshii drgeva na drs!ate(. Ietails "ollow. -erse * 9&he "orms appear on account o" various distinctions such as lue, !ellow, gross, su tle, short, long etc. &he e!e, on the other hand, sees them, itsel" remaining one and the same.: -erse 1 H=haracteristics o" the e!e such as lindness, sharpness or dullness, the mind cogniDes; the mind also cogniDes characteristics o" the ear, skin etc.: -erse < 9 =onsciousness 'citih( illumines desire, determination and dou t, elie" and non0 elie", constanc! and its opposite, understanding, "ear and others, ecause =onsciousness is a unit! 'ekadaa(. -erse A 9 )uddhi appears to possess luminosit! on account o" the re"lection o" =onsciousness in it. )uddhi is o" two kinds egoit! 'ahamkrti( and the internal organ 'antahkarana(. -erse 1* 9%ive up the misconception o" the identi"ication with the od! etc and know !oursel" to e 30

4xistence0=onsciousness0)liss, the witness o" the intellect 'dhii0saaksi(. #ow the apramata atma can e said to e a Hwitness? has een explained in the main text '$ection1.(. SUBS9C
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H 8ANCA(OSA>%>%9(A

&his is discussed in &aittiri!a /panishad )rahmanandavalli. . It talks o" 9annama!a kosa: corresponding to the sthoola sarira, 9praanama!a kosa: corresponding to that part o" the sukshma sarira which consists o" the "ive vital airs prana, apana, v!ana, udana, and samana and the "ive organs o" action 'karmendri!as(, 9manoma!a kosa: corresponding to that part o" the sukshma sarira which consists o" the mind, i.e.,. the cogniDing "acult!, which is also the generator o" emotions and shares the "ive organs o" perception '5ananendri!as(,. 9vi5anama!a kosa: corresponding to that part o" the sukshma sarira which consists o" the intellect,, i.e., the deciding "acult!, which shares the 5naanendri!as and which includes the ego 'the ahamartha( and 9anandama!a kosa: corresponding to the karana sarira o" the seep sleep state in which a person experiences ignorance and liss. &he kosas are introduced one a"ter the other as atma. @irst, the /panishad descri es the annama!a kosa and sa!s it is atma. &hen, sa!ing that there is something interior and su tler than that, namel! pranama!a kosa, negates the annama!a kosa 'that is, dismisses it, sa!ing that it is not atma it is anatma( and so on, until it negates even anandama!a, descri ing its parts as 9pri!a:, moda: and 9promoda: which are grades o" experiential happiness and, "inall!, reveals the ultimate conscious principle and avers that that is atma, )rahman. SUBS9C
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H A>AS

DA !AGA>%>%9(A

1.Another wa! o" anal!sis is to examine the three states o" waking, dream and deep sleep called, respectivel!, 95aagrat avastha:, 9swapna avastha: and 9sushupti avastha:. &his is discussed in Eanduk!a /panishad which has to e studied with Eanduk!a .arika which is supposed to e a commentar! on the /panishads ut is, in itsel", an ela orate prakarana grantha. @rom the /panishad, itsel", we can derive the existence o" a changeless consciousness, apart "rom the changing mind. In Eantra *, the /panishad declares the identit! o" atma and )rahman in the "ollowing terms. M0 9A!am atma )rahma:. &herea"ter it descri es the experiencer o" the waking state '5agrat avastha(, called -aisvaanara, the experiencer o" the dream state 'swapna avastha(, called tai5asa and the experiencer o" the deep sleep state 'sushupti avastha(, called praa5na. In the crucial mantra B, it de"ines atma as that which is neither conscious o" the internal perceived world nor conscious o" the external perceived world, which is not even a mass o" consciousness or simple consciousness. '6a antah pra5nam, na ahih pra5nam, na pra5naanaghana, na pra5nam(. &hus it rules out atma eing the ahamkara operating in the 5agrat avastha and the swapna avastha and l!ing dormant in the sushupti avastha. )! sa!ing that it is not simple consciousness, it rules out a consciousness which is aware o" ever!thing simultaneousl!. &hat is to sa! atma is not a knower0consciousness in an! sense.. 31

And it hastens to add that atma is not unconsciousness 'na apra5nam(. &herea"ter it descri es atma as eing e!ond empirical dealings 'av!avahaar!am(. &his word clearl! distinguishes atma "rom an! consciousness which "unctions as the knower 'pramaata( or doer 'karta( or en5o!er ' hokta(; thus this word serves to di""erentiate the changing ahamkara "rom the changeless atma. &he other words occurring in the mantra also di""erentiate the changeless pure, superior consciousness that is atma "rom the changing ahamkara which is involved in perceived worldl! transactions as the pramaata, karta and hokta. &hese are adrshtam 'unperceived(G., prancopasmamam 'in which all phenomena cease(, saantam 'unchanging(, sivam 'auspicious( and advaitam '"ree "rom ideas o" di""erence or undi""erentiated(. &hat the changeless consciousness continues as the constant conscious entit! ehind the changing knower consciousness in the states o" waking etc. is indicted ! the words 9eka0atma0prat!a!a0saaram:. *. In 5agrat avastha, m! od!, m! sense organs and m! ahamkara are all "ull! active and I am perceiving external o 5ects and transacting with an external world 'persons and things outside me(. In swapna avastha, m! od! and m! sense organs are dormant and m! ahamkara pro5ects a dream world. Iuring sushupti, oth the od! and ahamkara are dormant. &he ahamkara operating in the 5agrat avastha, called visva(, is not there when the ahamkara operating in the swapna avastha, called tai5asa, has come; neither the visva nor the tai5asa is there when the ahamkara is dormant, as praa5na, in the sushupti avastha.. 6either the tai5asa nor the praa5na is there when the visva has come again. )ut still, I regard m!sel" as the same conscious eing. In doing so, I am invoking a constant conscious entit! that was there when the visva was transacting with the perceived world, that was there when the tai5asa was dreaming, that was there when the pra5na was sleeping and that is there when the visva has come again. &his constant consciousness is the atma, the real I. 1. In this connection we can re"er to the "ollowing passage in 9/padesa $ahasri: o" $ankaracar!aM 0 &he disciple is asking 9)ut at no time 8our #oliness, have I ever seen pure consciousness or an!thing else:. &he teacher answers, 9&hen !ou are seeing in the state o" deep sleep; "or !ou den! onl! the seen o 5ect, not the seeing. I said that !our seeing is pure consciousness. &hat 'eternall!( existing one ! which !ou den! 'the existence o" the seen o 5ect( when !ou sa! that nothing has een seen, 'that precisel!( is the seeing, that is pure consciousness. &hus as 'It( does not depart '"rom !ou( 'Its( transcendental changelessness and eternit! are esta lished solel! ! Itsel" without depending upon an! means o" knowledge.: &he pupil said, 9G.And there is no apprehender di""erent "rom this apprehender to apprehend it.: <. &hat consciousness continues even during sushupti when all instruments o" knowledge including the ahamkara are dormant is expressed poeticall! in )rhadaran!aka /panishad I-.iii.*1 to 1+ 9 &hat It does not see, smell, taste, speak, hear, think. touch, or know is ecause although seeing, smelling, tasting, speaking, hearing, thinking, touching and knowing then, it des not see, smell, taste, speak, hear, think, touch, know; "or the vision o" the witness can never e lost, ecause it is imperisha le.: $ankaracar!a?s commentar! 9&he vision o" the witness is possi le like the sun, etc, revealing things. 3ust as the sun and the like are naturall! ever0 32

luminous and reveal things through their constant lightGG.so is the atma called a witness on account o" its imperisha le eternal vision. GG. 3ust as the sun and the luminaries reveal things through their constant, natural light, and not through one produced "or the time eing ' so is the atma a witness through its eternal, natural consciousness( and that is its "unction as a witness in the primar! sense, "or there cannot e an! other witness esides itGG 7 5ectionM &his is contradicted ! our experience that we sometimes see and sometimes do not see. ,epl!M &his is simpl! due to the particular activities o" our organsGG.&here"ore the vision o" the atma is imperisha le, and through that imperisha le, sel"0luminous vision the atma continues to see in the state o" deep sleep. #ow is it, then, 'it is said( that it does not see GG&hose things that caused the particular visions ' o" the waking and dream states( viD. the mind, the e!es and "orms were all presented ! avid!a as something di""erent "rom the atma. &he! are n uni"ied in the state o" deep sleep, as the 5ivatma has een em raced ! 2aramatma. 7nl! when the atma is under limitations, do the organs stand as something di""erent to help it t particular experiences. )ut it is now em raced ! its own paramatma, which is pure consciousness and the atma o" allG.#ence the organs and o 5ects do not stand as di""erent entities; and since the! are a sent, there is no particular experience, "or this is the product o" the organs etc., not o" the atma, and onl! appears as the product o" the atma. &here"ore it is an erroneous notion produced ! this 'a sence o" particular experience( that the vision o" the atma is lost. >. In short, the re"erence is to the continued presence o" the atma caitan!am consciousness as the witness o" the non0"unctioning mind, even when ahamkara is dormant and there is no experience o" an external world o" o 5ects or an internal dream world. It is onl! when the sense organs and ahamkara are "unctioning that one perceives an external world o" o 5ects and it is onl! when the ahamkara is active, even though the sense organs are dormant, that one sees a dream(. &he atma caitan!am is eternal there is no interruption in Its presence ehind the ahamkara, whether the ahamkara is active or dormant.

Section " - Orders Of ealit!

Advaita -edanta does not den! the experiential or empirical realit! 'Hv!avaharika sat!atvam?( o" the perceived world. &he seeming contradictions in /panishad statements can onl! e reconciled on the asis o" the Advaita -edanta doctrine o" di""erent orders o" realit!. &he concept o" di""erent orders o" realit! is availa le in =handog!a /panishad 0 vide II.vi.1 9&hat ')rahman( created all that exists. &hat ')rahman(, having created that entered into that ver! thing. And, having entered there, It ecame the true and the untrue, &ruth ecame all this. '9sat!am ca anrutam ca; sat!am a havat:(. $ankaracar!a explains, 9It "ollows "rom the context that sat!am is truth "alling within the range o" the empirical, and not a solute truth. @or the a solute truth is onl! one, which is )rahman. )ut here the relative truth, as 33

"ound in the empirical 'perceived world( is re"erred to; as "or instance, water is said to e true in comparison with the water in a mirage which is "alse. /ntruth is the opposite o" that. Again, what is that ecame all this? &hat which is the a solute truth. What is that, again? It is )rahman; "or it is )rahman that has een introduced as the topic o" discussion ! the sentence H)rahman is truth, knowledge, in"initude.? &hus, the word, 9true: 9t: in small case has een interpreted as v!aavahaarika sat!am, the word 9untrue: as prati hasika sat!am and the word 9&rue: with capital 9&: as paaramaartika sat!am. &his is the authorit! '9pramaana:( "or three orders o" realit!, in the descending order 0 a solute realit! 'paramartika sat!am(, empirical realit! 'v!avaharika sat!am( and su 5ective realit! 'prati hasika sat!am(.

Section % - Descri2tion Of Brahman, The A*solute ealit!

1.&he &aittiri!a mantra *.1.1 9sat!am 5nanam anantam rahma: reveals the nature o" )rahman in a nutshell. &he "ollowing is a paraphrase o" extracts "rom $ankaracar!a?s commentar!M0 'a($ankaracar!a "irst clari"ies that the sentence, 9sat!am, 5nanam, anantam rahma: is a de"inition o" )rahman ' rahmanah lakshanaartah vak!am(. &he three words, sat!am, 5nanam, anantam are not ad5ectives 'not visheshaani(. A noun can e distinguished onl! when there is the possi ilit! o" its ruling out some other ad5ective that does not elong to it(, as "or instance a lue or red lotus. An ad5ective is meaning"ul when there are man! nouns which elong to the same class and which are capa le o" having man! ad5ectives; ut it can have no meaning with regard to a single noun, where there is no possi ilit! o" an! alternative ad5ective. &here is a single )rahman, 5ust as there is a single sun; there do not exist other )rahmans "rom which It can e distinguished, unlike a lue lotus that can e 'marked out "rom a red one( Ie"inition marks out an entit! "rom ever!thing else 'sarvata eva nivartakaani(. ' (&aking the words o" the de"inition, $ankaracar!a sa!s, that that which does not change the nature that is ascertained to e its own is sat!amGG$o, the word, Hsat!am? distinguishes )rahman "rom muta le things. G&o indicate that It is not insentient like earth, the word H5nanam? is 5uxtaposed. &he word, H5nanam? means consciousness. 3uxtaposed with the words, Hsat!am? and Hanantam?, it negates the idea o" the agent o" knowing. I" )rahman e the agent o" knowing, sat!am and anantam cannot e part o" the de"inition. I" It is the agent o" knowing, It ecomes change"ul and so cannot e sat!am. &hat indeed is in"inite which is not limited ! an!thing. 'c". another -edic text, ?&he In"inite is that where one does not know an!thing else?. I" it is the agent o" knowing, it ecomes delimited ! the knowa le and the knowledge, and hence there cannot e in"initude 'anantam(. G)esides, i" It has such distinctive attri utes as ecoming the agent o" knowing, It cannot logicall! e pure existence. In the Ath =hapter o" =handog!a /panishads starting with H7, good looking one, in the eginning this was existence alone? A.C.B sa!s, H&hat which is this su tle essence, all this has got &hat as the atma. &hat is sat!amG? &hus the words, Hsat!am? and Hsat? are equated, &here"ore the word, H5nanam? 'knowledge( 34

having een usedG along with Hsat!am? and Hanantam?, is derived in the cognate sense o" the ver , and it is used to "orm the phrase H5nanam rahma? ')rahman is knowledge( to rule out an! relationship etween noun and ver as that o" an agent etc. as also "or den!ing non0consciousness like that o" earth, etc. @rom the phrase, H5nanam rahma? there is possi ilit! o" thinking that )rahman is limited, ecause human knowledge is limited. &o o viate this, the text sa!s, Hanantam? 'Hin"inite?(. 'c( 4xplaining the word, 9in"initude: $ankaracar!a sa!s that it has een said at the eginning o" the mantra that )rahman is sat!am, 5nanam and anantam. GGAs to that, there are three kinds o" in"initude 'aanant!am( space0wise, time0wise and entit!0wise. &o illustrate, the sk! is unlimited "rom the point o" view o" space, "or it is not limited in space. )ut the sk! is not in"inite as regards time or entit!. Wh!:? )ecause it is a product. )rahman is thus not limited in time like the sk!, since It is not a product. A created thing is circumscri ed ! time, ut )rahman is not created. &here"ore It is in"inite "rom the point o" view o" time as well. $imilarl!, It is in"inite "rom the point o" view o" entit!, ecause It is non0di""erent "rom ever!thing else. A thing that is di""erent acts as a limitation to another. @or example, the idea o" horsehood excludes the idea o" cowhood and the idea o" cowhood ecomes delimited. $uch limitation is seen in the case o" distinct o 5ects. )rahman is not di""erentiated in this wa!. &here"ore it has in"initude "rom the point o" view o" su stances. #ow is )rahman non0di""erent "rom ever!thing? )ecause it is the cause o" ever!thing. Wouldn?t )rahman e limited ! Its own e""ects? 6o, since the o 5ects that are e""ects are unreal.PG.4xistence ' i.e., )rahman as su 0stratum o" ever!thing( alone is true .'=handog!a A.1.< and A.*.1(G.. )rahman then is spatiall! in"inite, eing the cause o" space etc. GIndeed, no all pervading thing is seen in this world to originate "rom an!thing that is not so. &here"ore, the spatial in"initude o" )rahman is a solute. &emporall!, )rahman?s in"initue is a slute since )rahman is not a product. And ecause there is nothing di""erent "rom )rahman, )rahman is in"inite in terms entit! as well. &hus the realit! o" )rahman is a solute. *. In his commentar! on the =handog!a mantra A.*.1, 9sat eva soum!a idam agra aaseet ekam eva advidii!amG: $ankaracar!a explains, 9&he word Hsat? means mere 4xistence, a thing that is su tle, without distinction, all pervasive, one, taintless, partless, consciousness, which is known "rom all the /panishads. &he word Heva? is used "or emphasis. '$adeva sat iti astitvamaatram vastu nirvisesham sarvvagatam, ekam, niran5anam, nirava!avam, vi5naaanam !at aagam!ate sarvavedante h!ah. 4kasa dah avataaranaarthah.( )e"ore creation, it was not possi le to grasp it as possessed o" name and "orm. G.)! the words, H7ne onl!?, is meant that there was nothing else coming under the categor! o" its product. GG.?Without a second? means that It '4xistence( has no second thing di""erent "rom Itsel":. 1. ,eaders ma! notice a discrepanc! "rom the outline o" the philosoph! in the main paper, when it is said, here, that )rahman is the cause o" creation and that )rahman is non0di""erent "rom ever!thing. 4lsewhere, $ankaracar!a himsel" will make it clear that creation does not proceed "rom nirguna )rahman, ut "rom a )rahman associated with Ea!a. And when $ankaracar!a talks o" unit! and sa!s that )rahman is non0di""erent "rom ever!thing, what he means, as "ar as the writer can make out, 35

is that the one )rahman alone, as the su 0stratum, lends existence to ever!thing and the superimposed nama roopa eing mith!a, )rahman is the sole realit! and there is no other real entit! to delimit )rahman. 9&here is no world other than )rahman: is like sa!ing that there is no pot other than cla!. <. 7ther passages in the /panishads revealing the swaroopam o" )rahman 'I. e the nature o" )rahman( are cited elow '9)rahman: and 9Atma: are interchangea le words( &hat )rahman is non0dual 'adva!am, advaitam, advidtii!am( is stated in =handog!a /panishad A.*.1 and A.*.*, in .aival!a /panishad 1F and *1, )rhadaran!aka /panishad <.1.**, Eanduk!a /panishad B, 6rsimhaottaratapani!a /panishad C and F, ,amopoorvatapani!a /panishad >, and Euktikopanishad *.B1. &he =handog!a mantra A.*.1, 94kam eva advidii!am: negates swagata heda 'internal di""erence as in an entit! having parts, ! the word, Hekam?, swa5atii!a heda 'di""erence etween mem ers o" the same species( ! the word, Heva? and vi5atii!a heda 'di""erence etween one species and another( ! the word Hadvidii!am? &his is an ela oration o" the non0dualit! o" )rahman, esta lishing the unique status o" )rahman as the onl! realit!.. &hat )rahman is in"inite 'anantam(, we can see in &aittiri!a /panishad *.1., 0 9$at!am, 5anma, anantam )rahma: and in $wesvatara /panishad 1.F 9Anantah ca atma visvaroopahG: In Eanduk!a /panishad mantra B, it is said0 9It is not the inward awareness. It is not the outward awareness. It is not the intermediate awareness. It is not the undi""erentiated mass o" awareness. It is not the knowing awareness. It is not non0awareness. It is unperceiva le. It is not accessi le to transaction. It cannot e grasped. It is attri uteless. It is not accessi le to thought. It is not amena le to communication. It is the constant atma that su sists in all the changing states o" the ahamkara.. It is the remainder o" the annulment o" the perceived universe. It is changeless. It is auspiciousness. It is the non0dual realit! "ree o" all mith!a ideas o" di""erence. GG &hat is atma tat is to e known. '6a antah0pra5nam, na ahih0 pra5nam, na u h!atah0 pra5nam, na pra5aana0ghanam na pra5nam na apra5nam; adrshtam av!avahaar!am agraah!am alakshanam acint!am av!apades!am ekatma0prat!a!a0saaram prapancopasamam saantam sivam advaitam......sa atmaG:. .athopanishad I.ii.*+ and I.ii..*1 0 9$u tler than the su tlest, greater than the greatest:. 96earer than the nearest, "arther than the "arthest GG..unmoving moving ever!where.: Isavas!a /panishad < 9It is unmoving , one, "aster than the mind: 'Isavas!a /panishad C 9#e is all pervasive, pure, odiless, without wound, without sinews, taintless, untouched ! sin, omniscient, ruler o" mind, transcendent, and sel"0existent.: .aival!a /panishad 1B 9I am that )rahman which illumines the perceived world o" waking, dream, and sleep: .aival!a /panishad *1 0 I see without e!es, hear without ears. Assuming various "orms, I know ever!thing. &here is no one who is the knower o" Ee. I am ever the pure consciousness. 9 '9 .... =it sadaa aham.:(. .aival!a /panishad 1C 9I am distinct "rom all those which are the su 5ect, the o 5ect and the instrument. In all the three states 0 5agrat, swapna and sushupti I am the witness who is the pure consciousness 'cinmaatra( and who is ever auspicious.: .aival!a /panishad *1 9........the nature o" 2aramatma which is mani"est in the mind, partless, non0dual, the witness o" all, distinct "rom cause and e""ect and pure...: &aittiri!a /panishad II.iv.1 0 9Words and sense organs, along with the mind

36

return, una le to reach &hat: Eundakopanishad I.i.A 0 9&hat which cannot e seen or grasped, that which has no source, that which has no "eatures, that which has no e!es, ears, etc, that which has no hands, "eet etc. that which is eternal, that which is in"inite, that which is all pervading, that which is the su tlest o" the su tlest, that which is undiminishing and that which is the source o" all creationG: Eundakopanishad III.i.C0 9 9&hat which cannot e apprehended ! sight or ! words or ! other indri!as.(, that which cannot e attained ! penance or ritualsG.&he divisionlessG..: Eundakopanishad III.i.B 9 &hat ' i.e., )rahman( is in"inite, e""ulgent, not accessi le to thought, "ormless, su tler than the su tlest; "arther than the "arthest. It is, at the same time, near at hand in this od!. It is availa le to e recogniDed in one?s ver! heart, 'i.e., as the consciousness ehind the ahamkara(:. .athopanishad I.iii.1> 0 9&hat which is soundless, touchless, "ormless, undeca!ing, tasteless, internal, smellless, imperisha le, immortal, eginningless, endless, 'in"inite(, greater than the greatest, distinct "rom intelligence, 'i.e., distinct "rom ahamkara( and changelessl! constantG..: Isavas!a /panishad > 0 9It moves; it does not move. It is "ar. It is near. It is inside all this. It is outside all this. :.aival!a /panishad *+ 9I ')rahman( am smaller than the smallest and, in the same wa!, I am igger than the iggest; GG..I am the ancient one; I am the ruler o" all; I am the e""ulgent one; I am the ver! auspiciousness.: .aival!a /panishad A 0 9)rahman which is the source o" all, pure, "ree "rom sorrow, e!ond thoughts, unmani"ested, man!0"ormed 'in association with thoughts(, auspicious, tranquil, immortal, "ree "rom eginning middle and end, non0dual, all pervasive, "ormless and wonder"ul and which is consciousness and ananda.: .aival!a /panishad B 9)rahman which is the cause o" all eings, the witness o" all and e!ond Ea!a.: .aival!a /panishad 1A 98ou alone are that in"inite, eternal, supreme )rahman which is the sel" o" all, which is the a ode o" all and which is su tler than the su tlest 0 that )rahman alone are !ou.: .aival!a /panishad 1B 9I am that )rahman which illumines the perceived world o" waking dream, sleep, etc.....: Eundakopanishad II.i.* 0 94""ulgent, "ormless, all pervading, pervading the inside and outside o" the perceived universe, un orn, without prana and mind, pure, superior to the 'other( superior 'i.e. Ea!a(: $vetasvatara /panishad -I.1F 0 9Without parts, actionless, e!ond "luctuations, "ree "rom all de"ects, untainted, the means o" crossing the sea o" samsara and attaining moksha(: .enopanishad I.1 0 94!es do not reach &hat nor do words and not even the mind. We do not know H&hat )rahman is o" this kind?. #ow to make )rahman known we do not know: .enopanishad I. <.0 9 ')ecause( It is di""erent "rom the known and It is e!ond the unknown &his is what we have heard "rom our teachers who have taught us a out &hat )rahman.: .athopanishad II.iii.1* 0 96ot ! words nor ! sight and not even ! the mind can It e reached. )ut he who sa!s that It does not exist can never attain It.: )rhadaran!aka /panishad III.ix.*A, I-.ii.<, I-.iv.**, and I-.v.1> 0 9&his Atma is that which has een descri ed as H6ot this, not this?. It is impercepti le, "or It is never perceived; undeca!ing, "or It never deca!s; unattached, "or It is never attached; un"ettered, It never "eels pain and never su""ers in5ur!. rG..: )rhadaran!aka /panishad I-.iv.*+ 0 9It is to e realiDed 'in accordance with the instructions o" a teacher( as non dual '"or( It is unknowa le, eternal. &he Atma is taintless, is superior to unmani"ested space 'i.e. Ea!a(, is un orn, in"inite and constant: )rahadaran!aka /panishad <.<.*+ 9It should e 37

realiDed in one "orm onl!. It is unknowa le and eternal. It, the atma, is taintless, e!ond space 'akasa(, irthless, in"inite and constant:. =handog!a /panishad -I.ii.1 97, good looking one, in the eginning this was 4xistence alone, 7ne onl! and without a second.: =handog!a /panishad -iii.i.v 9&his ')rahman( does not grow old when the od! grows old or die when the od! dies 'or killed when the od! is killed(GGG.. &his is the Atma which is e!ond sin, e!ond decrepitude, e!ond death, e!ond sorrow, e!ond hunger and thirstG.: .enopanishad I.A 9&hat which man does not comprehend with the mind. &hat ! whichG..mind is pervaded.: .enopanishad I.> 9&hat which is not uttered ! speech, that ! which speech is revealed, know that alone to e )rahman, and not what people worship as an o 5ect.: )rhadaran!aka /panishad I-.iii.1> 9&his in"inite is relationless.: )rhadaran!aka /panishad I-.iv.*> 9&hat great irthless Atma is undeca!ing, immortal, und!ing, "earless ' ecause there is no second thing(, and in"inite.: '&he word used "or H"earless is Ha ha!am?. '$ankaracar!a interprets a ha!am as Hdevoid o" avid!a?(. )rhadaran!aka /panishad I-.iii.A H?Atma is sel"0e""ulgent:. 9Eundaka /panishad III.i.B 9It is great ecause o" its all0pervasiveness and It is all pervasive and sel"0e""ulgent. Its "eatures cannot e thought o". It is su tler than the su tlestG..Among sentient eings It is perceived as seated in this ver! od!, in the cavit! o" the heart '9heart: is the term used "or the mind.( )rhadaran!aka /panishad III.viii.C 0 G..:&his Immuta le )rahman is neither gross nor minute, neither short nor long, neither red color nor oiliness, neither shadow nor darkness, neither air nor ether, unattached, neither taste nor smell, without e!es or ears, without the vocal organ or mindGGG,without the vital "orce , not a measure, and without interior or exterior:. .athopanishad I.iii.1> &hat which is soundless, touchless, colorless, undiminishing, and also tasteless, eternal, odorless, without eginning, and without end, distinct "rom Eahat, and ever constant.: )rhadaran!aka 1.C.C 9It does not eat an!thing nor is It eaten ! an! od!:. 'H4ating? re"ers to experience. $o, It is neither the experiencer nor the experienced.( )rhadaran!aka -.iii.** 9Atma has no pun!a or papa:. )rhadaran!aka I-,iii.1+ 9&hat it does not know in that state, ecause , though knowing then, it does not know; "or the knower?s "unction can never e lost.: '&his is a description o" sushupti, in which out o" which the original consciousness and cida hasa, the original consciousness, sakshi alone is "unctioning(. 9=handog!a /panishad -I.ii.1 97ne onl!, non0dual:. )rahadaran!aka /panishad I-.iv.1A 9&hat to which time is elow 'i.e. &hat which is e!ond time.:( 7n the same lines, )rhadaran!aka I-.iv.1> 9G. &he Lord o" all that has een and will eG:And in )rhadaran!aka III.ix.*A, I-.ii.<, I-,iv.** and I-,v.1> 9G.. It is 9asitah: ' i.e., not "ettered ! space, time or entit!(. )rhadaran!aka /panishad II.iii.A 96ow there"ore the description o" ')rahman(M Hnot this, not this?. )ecause there is no other and more appropriate description than this Hnot this?.: )rhadaran!aka /panishad I-.iv.1F 9&here is no pluralit! whatsoever in It. #e who regards the apparent pluralit! as real goes "rom death to death.: )rhadaran!aka /panishad I-.iv.*+ 9It should e realiDed in one "orm onl!.: $ankaracar!a adds in his commentar! 9as the homogenous pure caitan!am:. )rhadaran!aka /panishad III. Iv. 1,III.v.1 &hat which is sel"0evident is the )rahman which is within all: =handog!a /panishad -II.*<.i J&he In"inite is that where one does not see an!thing else, does not hear an!thing else and does not 38

know an!thing else:.. &hat which indeed is the In"inite is immortal.: .athopanishad I.ii.1< 9Gthat thing which !ou see as di""erent "rom dharma , di""erent "rom adharma, di""erent "rom cause and e""ect and di""erent "rom the past and the "uture.: )rhadaran!aka I-.iv.1> and 1B 0 LLord o" the past and the "uture:. 9)elow which the !ear with its da!s rotates:. .athopanishad I.ii.1C 9&he intelligent $el" is neither orn nor does it die. It did not originate "rom an!thing, nor did an!thing originate "rom It. It is irthless, eternal, undeca!ing and ancient. It is not in5ured even when the od! is killed:. $wesvatara /panishad, 1.F. .athopanishad I.ii.1F 9GIt does not kill nor is it killed.: 'I.e. )rahman is akarta and a hokta(. .aival!a /panishad *1 9It is without hands or "eet:. )rhadaran!aka III.iv.*, III.viii.11 98ou cannot see the seer o" sightG..!ou cannot know the knower o" the knower: 9?It is never seen ut is the $eerG It is never known ut is the knower. &here is no other $eer than ItG &here is no other knower than It:. '&hese are descriptions o" the consciousness in onesel" which is sel"0evident and which one cannot know as an o 5ect(. >. /panishad passages, apart "rom the "our "amous mahavak!as which assert the identit! o" the consciousness recogniDed in onesel" and the all pervading )rahma caitan!am can e "ound in &aittiri!a *.1.1, =handog!a A.*.1, C.*.1, C.<.1, $wetasvatara 1.1*, )rhadaran!aka 1.<.B, *.<.1 1.<.1, 1.>1, 1.C.11, <.1.B, <.<.*>, $wetasvatara 1.11, 1.1C, Aitere!a 1.1.11, 1.1.<, Eundaka *.*.C, *.*.F, 1.*.>, 1.*.A, 1.*.B, .aival!a 1+, 1A etc. &he passages have een cited in 6ote entitled 9,e"utation 7" 2luralit! 7" Atmas And 7" Atmas )eing 2art 7" )rahman: in the Appendix.

Section , - Unrealit! Of The 7ercei$ed 'orld

1. &here are various passages in the /panishads "rom which we can derive the doctrine o" the unrealit! or the lower order o" realit! o" the perceived world. When )rahman is said to e non0dual, or one without a second 'adva!am, advaitam, advidii!am, ekam( as in )rahadaran!aka, .aival!a, =handog!a, Eanduk!a and in $wesvatara or )rahman is said to e in"inite, as in &aittiri!a and $wesvatara, it means that the perceived world is o" lower order o" realit!. &here are numerous other statements indicating the unrealit! o" the experienced perceived world. )rhadaran!aka <.<.1F and .atha *.1.11 0 9&here is no diversit! whatsoever in It:. '&his is negation o" dwaitam, the ignorant notion that the experienced perceived world is real.( )rhadaran!aka <.1.11, *.<.1< and <.>.1> 9When there is something other than )rahman, as it were, one can see something elseGG.know something else.: &he words, 9as it were: 'or 9as though: 9ivaK in $anskrit( indicate that ever!thing except )rahman is unreal. $imilarl!, in )rhadaran!aka mantra I-.iv.1F and .atopanishad II.i.11, the word 9iva: is used in the passage 9#e who sees diversit!, as it were, in It goes "rom death to death: "ollowing the passage declaring that 9there is no diversit! whatsoever in It. 9'9neha nana asti kinca na, mrt!oh sa mrt!um apnoti !a iha nana iva pas!ati:( &he word 9iva: re"erring to the perception o" pluralit! indicates that pluralit! is unreal. In &aittiri!a /panishad II.vii.1, it is said that whenever the aspirant perceives the slightest di""erence in It ')rahman(, he is smitten with "ear, In )rhadaran!aka *.1.A, 1.F.*A, <.* <, <.<.** and <.>.1>, )rahman is 39

descri ed as 9not this, not this: '9neti neti:( indicating that it is o" a higher order o" realit! than the perceived world. In 1.<.*, 1.>.1, and 1.B.*1, talking o" )rahman that is immediate and direct, the atma within all, the /panishad sa!s that except &hat 'i.e., )rahman(, ever!thing is aarttam. $ankaracar!a explains in 1.>.1 that 9aarttam: means that ever!thing else is perisha le, eset with trou les and unsu stantial like dream, illusion or mirage. In )rahadaran!aka *.1.A, the /panishad sa!s 9)rahman is the &ruth o" truth, the vital "orce '9praana:( is truth, and It is the &ruth o" that. 92raana: stands "or the universe. Also, read with *.1.1 to *.1.>, we can see that the word 9truth: with 9t: in small case re"ers to the gross and su tle parts o" the perceived world and our odies and )rahman is said to e the &ruth o" these. &his is also meant to show that the perceived world including our odies and minds is o" a lower o" realit! than )rahman. .=handog!a A.C.B sa!s that It ')rahman( is the su tle essence and the ,ealit! 0 which implies that the perceived world, the superimposition is unreal. . Iistinguishing "rom the in"inite, immortal )rahman, =handog!a B.*<.1 sa!s, 9&he "inite is that that in which one sees something elseGG knows something else. &hat which is "inite is mortal.: In 2rasna 1.1., it is said that "rom )rahman is orn this prana 'prana stands "or the experienced universe(, 5ust as there can e a shadow when a man is there. In 8a5urveda it is said o" )rahman said that though, It is not one that can e orn, it is orn as mani"old o 5ectsQwhich is a rhetorical assertion o" the unrealit! o" creation. In $wetasvatara 1.1+, the /panishad talks o" an entit! that is superior to that which is superior and sa!s that one who knows that entit! which is attri uteless and e!ond the three"old a""liction as onesel" ecomes immortal. In the commentar!, it is said that Hthat which is superiorJ re"ers to the perceived universe and the entit! superior to that re"ers to )rahman. In the sixth chapter o" =handog!a /panishad, which deals with )rahman as the eternal unchanging 4xistence, in A.1.<, A.1.> and A.1.A, the /panishad gives the examples o" a lump o" cla!, an ingot o" gold and a lump o" iron and their "ormation as a pot, ornament and nail0cutter, respectivel!, to show that )rahman as the essence, as the 4xistence, alone is real and the names and "orms superimposed on )rahman are unreal.: .aival!a *1 /panishad sa!s, 9&here is neither earth nor water nor "ire nor air nor space.: Aitere!a 1.1.1 sa!s that it is =onsciousness 'i.e., )rahman( that lends realit! 'existence( to #iran!agar ha G. the "ive elements and all creatures. *. &here is also logic in sa!ing that the perceived world is unreal. I" the perceived world is real, it cannot e negated ! knowledge. 7nl! i" advaitam ')rahman as the sole realit!( is accepted, can we talk o" moksha through the knowledge o" the mith!aatvam o" the dwaitam and the sat!atvam o" advaita '5aganmith!a rahmasat!am(. Another argument which $ankaracar!a gives is that space and time are part o" the perceived universe, that !ou cannot talk o" a space and time located in which this creation took placeR ecause that would lead to in"inite regress and that there"ore, creation has to e unreal. $uresvaracar!a talks o" an Houtward view Hand an HinwardJ view. 2henomenalit! and non0existence o" the perceived world are not opposed. We cannot den! the practical realit! o" the world. @rom the relative standpoint o" avid!a, the perceived world exists and is real and meaning"ul. It is not a mirage. &his is the Houtward view. )ut, "rom the standpoint o" )rahman, there is

40

neither avid!a nor the perceived world. &his is what $uresvaracar!a calls Hthe inward view?.

Section ; - 7ramanam -or Brahman Not Being The Actual Creator.

/panishads indicate speci"icall! that )rahman is not the cause o" the perceived universe. )rhadaran!aka *.>.1F 9)rahman is without prior or posterior:. .athopanishad 1.*.1< 9di""erent "rom cause and e""ect:; .athopanishad 1.*.1C 9It did not originate "rom an!thing nor did an!thing originate "rom it:. A real cause has to undergo change to ecome e""ect and once a real cause ecomes e""ect, it ceases to exist in that "orm. &here"ore passages in the /panishads indicating changelessness and eternit! would mean that )rahman cannot e the modi"!ing material cause 'parinaami upaadaana kaaranam( o" the perceived world. Euktikopanishad 09It is changeless.: .athopanishad 1.*.1C 9It is neither orn nor does it die:; .athopanishad 1.1.1>, $wetasvatara >.11, .aival!a A. 0 0..atha 1.*.1C, 1.1.1>, *.*.11,, Eundaka 1.1.A .aival!a A, 1A; )rhadaran!aka 1.C.C.,, Eundaka 1.1.>.,1.1.B, 1.*.11, *.1.1., *.*.*, *.*.1, *.*.B, *.*.11, 2rasna <.F, <.1+, =handog!a C.1.<,, C.B.<, C.1..1, C.1*.1., )rhadaran!aka *.>.1 to *.>.1<, <.<.1A, <.<.1B, <.<.*>,, .atha *,*.C,, $wetasvatara 1.B, 1.1+, <.C, <.1C, >.A, A.A, A.1B, A.11, A.1F. 9It is immuta le: 9It is transcendental: 9It is without eginning 'anaadi(:, 9It is irthless 'a5ah(:, 9It is without end 'anantam(: 9It is eternal 'nit!am(:, 9It is indestructi le 'aksharam(:, 9It is immortal 'amrtam(:. $o, )rahman modi"!ing and ecoming the perceived universe is illogical. . In &aittiri!a /panishad )hash!a -artikam, $ureswaracar!a gives three reasons to show wh! )rahman cannot e actual creator. 'I( )rahman is all0pervasive. $o, there cannot e an!thing that can e Its e""ect. 'ii( )rahman is one and non0dual. $o, there cannot e a second entit! to e related with It in terms o" cause0e""ect relation. 'iii( )rahman is immuta le. =reation involves not onl! trans"ormation o" matter ut visualisation and action. &here"ore, /panishad mantras negating thinking and action on the part o" )rahman would mean that )rahman cannot e the intelligent cause 'nimitta kaaranam( o" the perceived universe. $wetasvatara 1.F, A.1F 9It is actionless: :; $wetasvatara A.C 9It has neither od! nor instruments: :; .atha 1.*.1F 09It does not kill nor is It killed 'this negates action and en5o!ment and su""ering(: )rhadaran!aka 1.C.C 9&hat immortal does not have vocal organ or a mind:. Eundaka *.1.* HIt does not have vital "orce or a mind K. In .aival!a **, )rahman, speaking in the "irst person sa!s, 9I have neither irth nor od!, nor sense organs nor the mind0intellect equipment. '6a 5anma dehendri!a uddhih asti( $o, )rahman eing the intelligent cause 'nimitta kaaranam( o" the universe is also not logical. )ut /panishads do sa! in other places that )rahman visualised, wished, thought, deli erated on creation, vide =handog!a A.*.1 , &aittiri!a *.A.1, Aitere!a 1.1.1, 1.1.<, 1.1.1.,1.1.*, 1.1.11 and created the perceived universe, vide =handog!a A.*.1, &aittiri!a *.1.1 :,,*,B.1, 1.1.1, Aitare!a 1.1.*. &he explanation is two"old. 'a( &he universe is not a real product o" )rahman. )rahman is not a modi"!ing material cause 'not 9parinami upaadaana kaaranam:.( It is not like milk ecoming curd. It is 41

onl! vivarta upaadaana karanam. 9-ivarta: is a technical term, indicating the unrealit! o" creation. '&he unrealit! o" )rahman ecoming man! is indicated ! the pre"ix Hpra? in the passage H ahus!aam pra5aa!eti? in =handog!a /panishad A.*.1.(. )rahman does not undergo an! modi"ication. In its nature as all pervading 4xistence, it is 5ust availa le as the su stratum 'adhishthanam( "or nama roopa to e superimposed. &he actual material cause 'parinami upaadaana kaaranam( is Ea!a which superimposes, on the su 0stratum, the di""erentiated nama roopa on account o" which we perceive a world o" o 5ects. $imilarl!, the entit! that visualises and designs the names and "orms to e superimposed and impels Ea!a to un"old and superimpose the names and "orms is Iswara. Iswara is Ea!a in which the =onsciousness aspect o" )rahman ')rahma caitan!am( is re"lected. 'In &aittiri!a /panishad )hash!a -artikam, $ureswaracar!a gives three reasons to show wh! )rahman cannot e actual creator. 'I( )rahman is all0pervasive. $o, there cannot e an!thing that can e Its e""ect. 'ii( )rahman is one And non0dual. $o, there cannot e a second entit! to e related with It in terms o" cause0e""ect relation. 'iii( )rahman is immuta le. $o, )rahman cannot e the cause o" the world.(

Section / - Brahman As 8<istence, The Su*-Stratum Of The Uni$erse Of Names And -orms
1. In various /panishads we see that )rahman is said to e the su 0stratum '9adhishtaanam:( o" the universe. Words such as 9su 0stratum: 9root: 9support: 9&hat in which things are "ixed 9 occur in .atha 1.*.11, *.*.C. *.1.1, )rhadaran!aka *.>.1>, )rhadaran!aka <.<.1B, Eundaka *.*.* =handog!a C.1<.1, &aittiri!a 1.1+.1, 6rsimhaottaratapani!a * and ,amottaratapani!a. $wetasvatara 1.C talks o" )rahman as the support o" the unmani"ested and the mani"est universe. =handog!a -I.viii.<, starting "rom "ood and passing through water and "ire, sa!s, 97, good0looking one, through "ire as the sprout understand 4xistence as the root and concludes 9All these things have 4xistence as their root. 4xistence is their a ode. 4xistence is their place o" merger:. In the "i"th section o" the second chapter o" )rhadaran!aka /panishad declares that the shining immortal eing ')rahman, atma( is in the cosmic od!. In *.>.1 to 1<, 8a5navalk!a talks o" the e""ulgent immortal eing ')rahman, atma( as the earth, water, "ire, air, space, sun, moon, the human species, the cosmic od! etc.., as associated with them, as eing the underl!ing unit! and as )rahman and as the $el". )rhadaran!aka III,iv.1 and * talk o" )rahman as the inner essence o" all 'sarvaantarah(. In the eighth section o" the third chapter o" )rhadaran!aka /panishad, Iswara Hs pervasion o" the universe is metaphoricall! said to e the warp and woo" o" earth, water, "ire etc. , Iswara is re"erred to as the unmani"ested space and in the eighth mantra, the Immuta le )rahman is said to e &hat that pervades Iswara. In =handog!a /panishad mantras-I.iii.* .and -III.xiv.1. the words, 9namaroope v!akaravaani: and 9 namaroopa!oh nirvahitaa: occur. &he "irst sa!s 9I 're"erring to )rahman( shall clearl! mani"est name and "orm '0 we have to add Hthrough Iswara?S. &he second ' ased on $ankaracar!a?s commentar!( sa!s:&hatwhich is indeed called space 'i.e. )rahman( is the mani"ester o" name and "orm. 'Again, we have to add Hthrough Iswara?( 'H$pace? is a word o"ten used in 42

/panishads to re"er to )rahman.( $ankaracar!a?s commentar! 0 9)ecause like space, It is odiless and su tle.: $ankaracar!a gives the example o" water mani"esting "oam. $ankaracar!a goes on to sa! 9&hat which exists in the names and "orms 'i.e., that which is the support,the su stratum o" nama roopa( is )rahman. &hat is not touched ! name and "orm, is di""erent "rom name and "orm 'and( !et it is their mani"ester. &hat is immortal. &hat is the Atma.: =handog!a A.1.* speaking o" 4xistence0)rahman, 9&hat Ieit!G.deli erated, HWell, ! entering into these three gods '"ire, water and earth, in the "orm o" each individual 5iva, let me mani"est name and "orm?:. )rhadaran!aka /panishad I.vi.1 9&he 'experienced( universe veril! is made up o" three things name, "orm, "unction.: )rhadaran!aka /panishad I.iv.B 9&he universe was then undi""erentiated. It di""erentiated itsel" onl! as name and "orm. $o even now the universe is onl! mani"ested as name and "orm it gets such and such name and such and such "orm.: &aittiri!a /panishad mantra II.vii.1 9In the eginning all this was the unmani"ested. @rom that emerged the mani"ested 'asat va idam agra aasiit; tato vai sat a5aa!ata:. And in )rahadaran!aka 1.<.B, the /panishad sa!s that )rahman entered the universe. 4xplaining the word, 9entered:, $ankaracar!a sa!s that, like the re"lection o" the sun etc. in water, the entrance o" )rahman means onl! Its eing perceived like a re"lection in the di""erentiated universe. )e"ore the mani"estation o" the di""erentiated universe, )rahman is not perceived, ut a"ter the di""erentiated universe is mani"ested, )rahman is perceived within the intellect. like the re"lection o" the sun, etc. in water and the like. What this amounts to is that )rahman has to e recogniDed as the su 0stratum o" 4xistence, in general and, in particular, as the consciousness ehind the minds and as the source o" the re"lected consciousness in the minds. In his commentar! on =handog!a, A, C,B, $ankaracar!a sa!s 9&he $el" 'Atma, )rahman( through which all this universe ecomes possessed o" its sel" '4xistence( &hat itsel" is the source called 4xistence, the &ruth, the $upreme ,ealit!. #ence that indeed is the sel" o" the world, its inmost, its quintessence, its ver! realit!: In his commentar! on &aittiri!a *.A.1, explaining the word, 9praa5aa!aa!eti: $ankaracar!a explains, 9Eultiplication, here, does not re"er to something ecoming extraneous as one does ! egetting a son. #ow then? &hrough the mani"estation o" name and "orm GGG&hen that evolution o" name and "orm is 'what is called( the appearance o" )rahman as the man!. In no other wa! is it possi le "or the partless )rahman to ecome either multiple or "inite, as "or instance the "initude and pluralit! o" space are surel! the creations o" extraneous "actors. G..&here"ore it is onl! ecause o" )rahman that name and "orm have their eing under all circumstances, ut )rahman does not consist o" them. &he! are said to e essentiall! )rahman since the! cease to exist when )rahman is eliminated.. Again, in the commentar! on &aittiri!a *.A.1, $ankaracar!a sa!s, 9G.there eing no existence "or an! o" these modi"ications o" name and "orm apart "rom the )rahman:. @rom these also, it is clear that )rahman in Its aspect as the eternal unchanging 4xistence provides the su 0stratum, that the su 0stratum is alone real and the changing nama roopa superimposed on It are unreal.. 'In all passages which talk o" mani"estation o" nama roopa, ! )rahman, 'e.g., =handog!a A.1* 9GGGentered into these three deities through this 5iva and di""erentiated nama roopa:(, we have to understand that the mani"estation o" the universe is due to the un"olding o" the Ea!a part o" Iswara and not an! trans"ormation o" )rahman. )rahman?s role is onl! 43

the eternal presence as 4xistence, the su stratum "or the alternation o" unevolved and evolved nama roopa. )rahman is also the su 0stratum "or the v!avaharika mith!a Ea!a, 5ust as the rope is the su 0stratum "or the prati hasika mith!a snake. *. When we sa! that )rahman is non0dual or )rahman alone is real, we are re"erring to the paramarthika sat!am. When we sa! that )rahman is ever!thing, we are including v!avaharika sat!am and re"erring to the su stratum, the paramarthika sat!am and the names and "orms, the v!avaharika sat!am, superimposed on It, together, without pre5udice to the latter eing o" a lower order o" realit! ')rahma sat!am 5aganmith!a(. When we sa! that the world is unreal or mith!a, we are re"erring to the names and "orms onl!, thev!avaharika sat!am. 1. )rahman is not 5ust 4xistence ut 4xistence0=onsciousness0In"init!. #owever, the =onsciousness aspect is recogniDa le onl! in certain "orms o" nama roopa, what we call the animate as distinguished "rom the inanimate. )ut the essence o" the entire cosmos is )rahman alone. In )rhadaran!aka, "rom 1.B.* to 1.C.11, the /panishad leads us "rom the su tle principle o" the universe '#iran!agar ha, called sootra(, "rom sootra to the causal principle 'Iswara, called antar!ami and aakasa( up to this, the v!avaharika prapanca 0 and "rom akasa to the a solute, )rahman, called aksharam 'the Immuta le( i.e., "rom the samashti sukhma prapanca upahita caitan!am to samashti kaarana prapanca upahita caitan!am to nirupaadhika caitan!am. '&his is to teach us that the ultimate essence is nirguna )rahman, not an! "orm o" saguna )rahman(. )rhadaran!aka 1.B.*1, dealing with Iswara, the Inner =ontroller, Iswara and 1.C.1, dealing with nirguna )rahman as: it is never the known, ut is the .nower; there is no other .nower than #eTIt:. Iescription in the same terms indicates that Iswara, in #is real nature is )rahman. &here is onl! one )rahman on which the notions o" 5iva and Iswara are superimposed. In his commentar! on 1.C.1*, which concludes the topic, $ankaracar!a sa!s, 9What is the di""erence etween them, the Immuta le 'aksharam( and the Internal ,uler 'antar!ami(?Intrinsicall! there is neither di""erence nor idenitit! among them, "or the! are ! nature pure =onsciousnessGG&he unconditioned $el" 'nirupadhika atma( , eing e!ond speech and mind, devoid o" attri utes and one, is designated as Hnot this, not this?; when it has the limiting ad5uncts 'upadhis( o" the od! and organs, which are characteriDed ! avid!a , desire and work, It is called the samsari 5iva and when the atma has the limiting ad5unct o" the power o" eternal and unsurpassa le knowledge 'i.e. Ea!a(, It is called the Internal ,uler, Iswara. &he same atma, nirupadhika, a solute and pure, ! nature is called the Immuta le, the $upreme 'aksharam, para(. $imilarl!, having the limiting ad5uncts o" the odies and organs o" #iran!agar ha, the /ndi""erentiated, the gods, the species, the individual, man, animal, spirits etc., and the atma assumes the particular names and "orms. &hus we have explained through the $ruti vak!am HIt moves and does not move? 'Isavas!a >(. In this light alone such texts as H&his is !our atma 'within all( ' )rhadaran!aka 1.<.1,* and 1.>.1(, 9#e is the inner sel" o" all eings 'Eundaka *.1.<(, H&his ')rahman( is hidden in all eings? ' .atha 1.1.1*(, &hou art &hat ' =handog!a >.C.B(, HI m!sel" am all this? '=handog!a B.*>.1(, HAll this ut the atma?' =handog!aB.*>.1( and H&here is no other witness ut #e? ')rhadaran!aka 1.B.*1( will not ecome contradictor!; in an! other view the! cannot e harmoniDed. 44

&here"ore the entities mentioned a ove di""er onl! ecause o" their limiting ad5uncts, ut not in an! other manner, "or all the /panishads conclude H7ne onl! without a secondH '=handog!a A.*.1(. <. &o sa! that Hever!thing? is )rahman is the same thing as to sa! H)rahman alone is real; the world is mith!a? vide )rhadaran!aka /panishad I-.v.B 0 9idam sarvam !ada!am atma: U 6othing exists separate "rom atma U 4ver!thing is dependent on atma "or its existence. Whatever has dependent existence is mith!a U ever!thing other than atma is mith!a U &he nama roopas including our od! mind complexes are mith!a. 4ven Iswara is mith!a.

Section 0 - Creator #s #s'ara Together .ith 3a!a

We have alread! seen in $ection A that the since )rahman is non0dual, eternal, changeless, and devoid o" attri utes and devoid o" instruments o" knowledge and action, )rahman cannot e creator o" the perceived world, whether as the material cause or the intelligent cause, though passages are there sa!ing that )rahman visualiDed and )rahman created the universe. We have to look "or an entit! or entities other than )rahman, as the intelligent and material cause 'parinaaami upaadaana kaaranam and nimitta kaaranam( o" the universe. In certain passages, /panishad itsel" introduces Ea!a and talks o" creation proceeding "rom the association o" )rahman with Ea!a. In a hasa vada we regard this association to e a re"lection o" )rahma caitan!am in Ea!a and we talk o" the entit! "ormed ! such re"lection as Iswara and we attri ute to Iswara the "unctions o" visualiDing creation and impelling Ea!a to un"old nama roopa and superimpose the nama roopa on the su 0stratum, )rahman, the 4xistence. And, so, even though the word, 9)rahman: and 9 Iswara: occur without a clear distinction, wherever we meet with passages in the /panishads which talk o" omniscience and omnipotence, or o" visualiDation or the act o" creation or o" di""erentiation o" nama roopa, we have to take them to re"er to such an Iswara aided ! Ea!a as the cause o" the perceived universe, the nirguna )rahman 'the pure 4xistence0=onsciousness0 In"init!( serving onl! as the su 0 stratum , without undergoing an! change.(, $ince )rahman is non0dual, Iswara and Ea!a have, necessaril!, to e o" a lower order o" realit!. *. In his hash!am on )rahmasutra II.ii.1<, $ankaracar!a makes the "ollowing statementsM0 )rahman is changeless and eternal and cannot undergo an! modi"ication whatsoever. 7rigin, continuance and dissolution o" the world would result "rom HIswara? who is ! nature eternal, pure, consciousness and "ree, as also omniscient and omnipotent. 6ama roopa, which are in the omniscient HIswara? con5ured up ! avid!a which cannot e categoriDed as existent or non0existent, the seed o" the samsara universe, are mentioned in the sruti and smriti as the Ea!a sakti o" the omniscient Iswara or as 2rakriti. 45

HIswara? con"orms to the limiting ad5uncts 0 nama roopa created ! avid!a, like space con"orming to the conditioning "actors like pot, 5ar etc. HIswara?s rulership, omniscience and omnipotence are contingent on the limiting ad5uncts 'upadhis( con5ured up ! avid!a. $ruti also talks o" "unctions like rulership onl! in the v!avaharika plane. 1. &hough we do not get a clear picture "rom these, this much is certain 6irguna )rahman is not the creator. =reation is a matter o" nama roopa con5ured up ! Ea!a. %od con"orms to the limiting ad5uncts, the nama roopa, created ! Ea!a. <.What are the /panishad passages "rom which we can derive Iswara, together with Ea!a, eing the cause o" the universe? Eundaka /panishad I.i.F 0 9&hat omniscient 7ne G."rom #is envisioning '5nanama!a tapah?(does #iran!agar ha and this universe o" nama roopa originate.: =handog!a /panishad -I.ii.10 9&hat '4xistence( visualiDed 'tat aikshata( HI shall ecome man!. I shall e orn.: &aittiri!a /panishad II.vi.1 9#e 'the $el"( wished 'sa akama!ata( HLet e man!. Let me e ornGGG.#e undertook a deli eration 'sa tapah atap!ata(. #aving deli erated, he created all that exists.:0 Aitere!a /panishadI.i.1 9GG..#e thought 'sa aikshata( Hlet me create the worlds? . $wetasvatara /panishad I-.1Q9.now Ea!a to e prakriti( and maheswara to e ma!ii .2rakriti is the word used "or the material cause o" the universe. Ea!ii means the master o" Ea!a.: $wetasvatara I-. F sa!s that Ea!ii creates veda G..and whatever is mentioned in the -eda, i.e. the entire universe. In the commentar!, which some elieve is $ankaracar!a?s, the question is asked, 9#ow can the changeless )rahman e the creator o" the universe?: &he answer given is that that is possi le ecause o" Its power called Ea!a. Ea!a con5ures up the universe and owing to the in"luence o" that Ea!a, 5ivas regard themselves to e di""erent "rom )rahman and wallow in the ocean o" samsara. $wetasvatara /panishad I.F talks o" three un orn entitles0 'i( 5na 'the omniscient(, the iisa 'the ruler(, 'ii( a5na 'the ignorant(, aniisa 'the ruled( and 'iii( eka hoktru hog!aa!ukta 'the one ordained to provide experiencea le o 5ects "or the experiencer(, sa!s that the in"inite atma is in the "orm o" the universe and is akarta. It concludes sa!ing that the one who realiDes the three iisa, aniisa and hoktr! hog!aa!ukta 0 to e )rahman 'is li erated(. In the commentar!, 5na, a5na and hoktru hog!ga!ukta are equated to Iswara, 5iva and prakriti 'i.e. Ea!a(. &he signi"icance o" this passage is that Iswara and Ea!a are distinguished "rom nirguna )rahman. 'In the commentar!, here also, there is a discussion as to how the changeless non0dual a hokta )rahman e in the "orm o" Iswara, 5iva and the universe. And the answer given, again, is that on account o" the upadhi, Ea!a, associated with Ea!a )rahman appears to e divided into the products o" Ea!a 0 Iswara, 5iva and the universe. And it is clari"ied that there is no question o" dualit! ecause the anirevacanii!a Ea!a is not a su stance. .nowing Iswara, 5iva and the universe to e )rahman means that )rahman is the adhishtanam and since Iswara, 5iva and the universe are products o" Ea!a 'i.e. mith!a(, the! are not di""erent entities. $wetasvatara 1.B sa!s that the three are supported ! 2ara rahman. In the commentar!, in keeping with 1.1*, the three are said to re"er to 46

hokta, hog!am and prerita 'i.e. 5iva, 5agat and Iswara(. 1.1* sa!s that hokta, hog!am and prerita are said to e )rahman. In the commentar!, it is clari"ied that H hokta? re"ers to 5iva, H hog!am? to the 5agat and Hprerita? to antar!ami, parameswara. &hough as, $wami Erdananda points out, the distinction o" 5iva, 5agat and Iswara as three entities is relevant onl! in the state o" ignorance and when one gains knowledge one will come to know that the! are all onl! mani"estations o" the non0dual )rahman, the signi"icance o" 1.B and 1.1* is that Iswara is mentioned as an entit! separate "rom )rahman and as the impeller 'i.e. the one who sets in motion the creation process( and as the Inner =ontroller. 'In the $astra, the Inner =ontroller, antar!ami, is an appellation o" iiswara(. $wetasvatara <.1* talks o" the creator o" gods as maharshi 'all0seeing, i.e. omniscient(. $wetasvatara 1.11 distinguishes 5nanam and upasana. It sa!s ! 5nanam 'the knowledge. HI am )rahman?( one gets "reed o" papa and other a""lictions and overcomes the c!cle o" irths and deaths. It continues and sa!s that, ! meditation on )rahman, one attains Iswara, on the "all o" the ph!sical od!, en5o!s, there, visvaaiswar!am 'all auspicious ene"its( and, getting all desires "ul"illed and realiDing identit! with nirguna )rahman ' c". commentar!(, at the end, ecomes )rahman. &he signi"icance o" this mantra also, is that Iswara is distinguished "rom nirguna )rahman '0 the word used "or )rahman is Hkevala?(. 1. 1+ talks o" the one %od who rules over 2radhaana and atma 'here, the word Hatma? re"ers to 5ivatma( 'in the commentar! the word, is H2urusha?(. &he signi"icance is that the mantra goes on to sa! that ! meditating on that %od, and 'later( ! tatta haava 'knowing HI am )rahman?( one gets li erated "rom visvamaa!a. 2radhanam is the word "or the material cause o" the universe in the $ankh!a s!stem ands has een orrowed in Advaita -edanta as the equivalent o" Ea!a. -iswama!a means samsara. $wetasvatara A.1A 9#e ')rahman( is the creator o" the universe, the knower o" the universe 'viswavid(, the atma o" all, the origin o" all, the omniscient, the creator o" time, one endowed with attri utes ' such as "reedom papa( 'gunii(, the repositor! o" all knowledge, the master o" pradhanam and intellect o" 5ivas 'kshestra5na, vi5nanaatma(, the ruler o" gunas, i.e satva, ra5as, tamas, 0 which means Ea!a 0 and the cause o" the ondage !, experience o" and li eration "rom samsara. &he signi"icance is that the mantra talks o" saguna )rahman, )rahman endowed with omniscience as eing the ruler o" Ea!a and eing the creator. $wetasvatara 1.C 9&he ruler o" the universe 'i.e. Iswara( rules over the perisha le mani"ested universe 'ksharam, v!aktam( and the imperisha le unmani"ested 'aksharam, av!aktam( and also the 5ivas who are ound ! the notion o" eing hoktas.: In the commentar!, it is said that ! meditating on the sopadshika paramatma in the macrocosmic and microcosmic "orms 'samashti and v!ashti( and gaining knowledge o" the nirupadhika Iswara, one gets li erated. $wetasvatara /panishad -I.1B talks o" )rahman as eing in the "orm o" the universe, as immortal, as eing in the "orm o" Iswara 'iisasamsthah(, the knower o" ever!thing, , all pervading, protector o" the universe and as the one who administers 'the laws o"( this universe, ecause no other entit! is capa le o" doing so. In .aival!a /panishad B, there is mention o" Iswara, saguna )rahman, clearl! distinguished "rom nirguna )rahman; this mantra talks o" meditation on 2arameswara, the Lord, with three e!es and lue neck, the cause o" all the mani"ested world and the witness o" all. In his commentar! on 1.C.1*, which 47

concludes the topic, $ankaracar!a sa!s, 9What is the di""erence etween them, the Immuta le 'aksharam( and the Internal ,uler 'antar!ami(?Intrinsicall! there is neither di""erence nor idenitit! among them, "or the! are ! nature pure =onsciousnessGG&he unconditioned $el" 'nirupadhika atma( , eing e!ond speech and mind, devoid o" attri utes and one, is designated as Hnot this, not this?; when it has the limiting ad5uncts 'upadhis( o" the od! and organs, which are characteriDed ! avid!a , desire and work, It is called the samsari 5iva and when the atma has the limiting ad5unct o" the power o" eternal and unsurpassa le knowledge 'i.e. Ea!a(, It is called the Internal ,uler, Iswara. &he same atma, nirupadhika, a solute and pure, ! nature is called the Immuta le, the $upreme 'aksharam, para(. $imilarl!, having the limiting ad5uncts o" the odies and organs o" #iran!agar ha, the /ndi""erentiated, the gods, the species, the individual, man, animal, spirits etc., and the atma assumes the particular names and "orms. =hulika /panishad talks o" Ea!a as the cause o" modi"ication. %opichand /panishad talks o" 9ma!aasahita )rahman:. =ertain other /panishads also talk o" Ea!a as the power o" )rahman or o" )rahman with Ea!a 'Ea!asahita )rahman( in connection with creation. In )rhadaran!aka /panishad "irst chapter, section * and 1, we see #iran!agar ha creating the "ive elements, and living eing including gods and asuras and animals. 2rasnopa ishad 1.< also talks o" 2ra5apati 'i.e. #iran!agar ha( as deli erating 'on knowledge acquired in the past li"e and which related to o 5ects revealed ! the -edas( and creating the pair o" "ood and prana 'which stand respectivel! the experiener and the experienced. In $wetasvatara /panishad -I.1C 'and in 8ogasara /panishad(, it is said that Iswara created )rahmaa '#iran!agar ha( "irst and gave the -eda to him. In Eundaka /panishad also, in 1.1.1., it is said that )rahmaa '#iran!agar ha( was the "irst among the gods to e orn. .aival!a A talks o" )rahman as 9 rahma!onim: 'the cause o" )rahmaa, i.e. #iran!agar ha(. Iswara alone is uncreated. All gods, personi"ied aspects o" Iswara?s cosmic "unctions are all created. 'Iswara, Ea!a, 5iva, karma and time are alone eginningless in the v!avaharika plane(. #iran!agar ha is the personi"ied aspect o" Iswara in his "unction as creator. We also "ind in )hagavadgita 2rakriti as the modi"!ing material cause and the instrument used ! the Lord "or creation vide B.A, F.B, F.C, F.1+, 11.1F and 11.*+.( . Ea!a consists o" matter onl! and can onl! e the material cause o" the universe. @or an! entit! eing the intelligent cause, consciousness has to e derived "rom the )rahman, the non0dual =onsciousness. >. 7n the asis o" the passages cited in the present section and the previous section, we arrive at an entit! called Iswara, constituted o" Ea!a in which )rahma caitan!am is re"lected , as the intelligent cause 'nimitta karanam(, visualiDing and planning creation in accordance with the karma o" 5ivas and guided and impelled ! him Ea!a, as the modi"!ing material cause 'parinami upadana karanam( trans"orming into the perceived world, i.e. what was nama roopa in unevolved "orm ecoming mani"ested nama roopa and eing superimposed on the changeless su stratum, the 4xistence0=onsciousness, )rahman, ! the com ination o" which su 0stratum and the superimposed nama roopa we are a le to experience the universe, though what we perceive is onl! the nama roopa. )rahman, the su 0 stratum is not onl! 4xistence. It is also =onsciousness. $ome o" the nama roopa, viD.,

48

our minds are so constituted that the! can re"lect the =onsciousness aspect o" )rahman, the su 0stratum. &hus, the minds o" living eings ecome conscious entities and the!, in turn lend sentienc! to the sense organs and odies. A. &hough Iswara, instead o" )rahman, is postulated as the intelligent and material cause o" the universe.'9a hinna nimitta upaadaana kaaranam:( and Ea!a ecomes the changing cause o" the universe 'parinami upadana karanam( we call )rahman as the 9vivarta kaaranam: o" the universe, ecause )rahman does not undergo change when nama roopa are superimposed. )ut, without undergoing an! change, the 4xistence aspect o" )rahman serves as the su 0stratum "or nama roopa to e superimposed. )ut "or the existence o" the su 0stratum, the unreal universe cannot appear. &he "alse snake that is perceived on the rope encountered in semi0darkness cannot appear ut "or the existence o" the rope. )rahman is also, indirectl!, the nimitta kaaranam, ecause, ut "or the presence o" )rahma caitan!am, Iswara will not have the re"lected consciousness, which ena les him to "unction as the intelligent cause o" the universe. B. @or the same entit! eing oth the intelligent cause and the material cause o" the universe, /panishad gives the example o" the spider producing the we out o" its own od! guided ! its own instinct 'vide Eundaka 1.1.B 0 93ust as the spider spins out the we out o" it own od! and withdraws it unto itsel", so out o" the Immuta le does the universe emerge here 'in this phenomenal creation.(:. Another example is the person perceiving his own vasanas as a dream world. #e is not onl! the creator o" the dream inasmuch as it is he who is creating a dream world ut the raw material "or the dream world is also his own vasanas. Like that Iswara is not onl! the visualiDer, ut the material "or creation is also in Iswara as Ea!a.

Section 1 - Status of 3a!a

1. &he avarana sakti o" Ea!ii is indicated in certain /panishads. 0 $wetasvatara /panishad 1.1 talks o" 2aramatma eing veiled ! the three gunas 'satva, ra5as, and tamas o" #is power 'paramaatmasakti(. 2aramatmasakti is Ea!a(. 1.A sa!s that 5ivas, regarding themselves to e di""erent "rom Iswara 'prerita(, get caught up in samsara and, lessed ! Iswara, attain immortalit! through Iswara. 1.C sa!s that 5ivas are ound on account o" the sense o" en5o!ership ' hoktru hava(. .aival!a 1* sa!s 9&he 5ivatma deluded ! Ea!a, identi"ies with the od!, does all and actions:. .rishna /panishad talks o" the world eing deluded ! Ea!a. $wetasvatara I-.F also talks o" 5ivas eing under the in"luence o" Ea!a. 'Ielusion caused ! Ea!a and the power o" Ea!a which veils our )ramatvam is mentioned in )hagawadgita B.>, B.11, B.1> and B.*>.( *. &hat Ea!a does not en5o! the same order o" realit! as )rahman we can in"er "rom certain /panishad mantras. &he non0dual nature o" 2aramatma itsel" excludes the existence o" an! other entit! o" the same order o" realit!. Ea!a is no exception. )esides we have /panishad mantras which indicate the lower status o" Ea!a. @ollowing the $ankh!a s!stem, the "irst categor! in the order o" the evolution o" the 49

di""erentiated universe is called HEahat?. .atopanishad I.1.11 sa!s, 9$uperior to Eahatis Av!aktam 'i.e. Ea!a(. $uperior to Av!aktam is H2urusha? 'i.e., the in"inite, )rahman(. &here is nothing superior to 2urusha. #e is the ultimate and #e is the supreme goal.: Eundaka /panishad III.ii.C 9&he vidwaan 'i.e., the one who has known himsel" to e )rahman(, having ecome "reed "rom name and "orm, reaches the sel"0"ulgent 2urusha 'i.e. )rahman( that is superior to the superior.: #ere,the second 9superior: re"ers to Ea!a. Eundaka /panishad II.i.* 92urusha 'i.e., the in"inite, )rahman( is transcendental, ecause It is "ormless, complete, coextensive with all that is external and internal, irthless, without prana and without mind, pure and superior to the superior aksahara ' imperisha le(.: '#ere also, the second 9superior: called akshara re"ers to Ea!a and )rahmanis said to e superior even to Ea!a. Ea!a is said to e aksharam 'imperisha le( ecause it is an endless c!cle o" pro5ection and resolution o" nama roopa and it is said to e superior ecause in its status as the cause o" the material universe, it is superior to the its e""ect, the pro5ected universe. '&he word Hakshara? 'imperisha le( has di""erent meanings in di""erent contexts. In Eundaka /panishad passage 9aksharaat paratah parah:, the word, Haksharam? means Ea!a. In )rhadaran!aka 1.C,1+ and 11, the word, Haksharam? means nirguna )rahman. In )rahadaran!aka 1.C.F, the word, aksharam means HIswara?.( &he same kind o" phrase 9paraatpara: as a description o" )rahman occurs elsewhere. $wetasvatara /panishad 1.C and .aival!a /panishad B and $wetasvatara /panishad 1.1 stalk o" )rahman as eing e!ond Ea!a 'tamasahparastaat(. $vetasvatara /panishad >.1. is a ver! clear enunciation o" the lower status o" Ea!a. It sa!s that in the imperisha le, in"inite )rahman rest vid!a and avid!a; vid!a is imperisha le 'in the sense that once the covering o" avid!a is overcome, vid!a, the knowledge o" one?s nature o" )rahman is indestructi le(; avid!a is perisha le 'in the sense that the avid!a0covering is destro!ed when one gains the knowledge o" 5iva rahma aik!am(; the one who rules over these 'the atma( is di""erent "rom the two.. <. Ea!a is said to e located in )rahman ' 7n the macrocosmic scale, superimposed on the 4xistence0=onsciousness0In"init! and endowed with the re"lected consciousness the universal causal od! is called 9 Iswara:, the universal su tle od! is called 9#iran!agar ha:, and the universal gross od! is called 9 -irat:. 7n the microcosmic scale, similarl! superimposed on the 4xistence0=onsciousness0In"init! and endowed with the re"lected consciousness, the individual causal od! is called 9praa5na: and it experiences the deep sleep state, the individual su tle od! is called 9tai5asa: and experiences the dream state and the individual gross od! is called 9visva: and it experiences the waking state.(

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Section 14 - Brahman As Consciousness - All 7er$ading And #mmanent #n Beings As Atma

We experience mind as a conscious entit! entertaining one thought a"ter another. -arious /panishad passages teach us that, superior to the mind, we have in us an unchanging consciousness, called atma or prat!agatma or sakshi. Apart "rom the "our "amous mahavak!as, man! o" them reiterate that the prat!agatma is none other than )rahman. &hus, /panishads make it clear that there are not man! atmas ut there is onl! one all pervading, divisionless, non0dual consciousness; it is this consciousness that is availa le "or recognition ! individual eings through o servation o" the "unctioning o" the mind. .aival!a /panishad 1+ 9=learl! recogniDing Atma to e present in all eings and clearl! recogniDing all eings in onesel".......: Isavas!a /panishad A 9 #e who sees all eings as non0di""erent "rom his Atma and sees the Atma o" those eings as his own Atma....:.aival!a /panishad 1A 98ou alone are that In"inite eternal supreme )rahman which is the Atma o" all.....: .aival!a /panishad 1B 9I am that )rahman which illumines the worlds o" waking, dream, sleep etc.: .aival!a /panishad 1< re"ers to 3ivatma as indivisi le )liss0=onsciousness 'aanandam akhanda odham( in whom alone the three Hcities? go into dissolution:. 'H&hree cities? re"ers to the 5agrat prapanca, the swapna prapanca and the sushupti prapanca, i.e., the sthoola, sukshma, karana prapancas this negates the idea o" pluralit! o" atmas(. &aittiri!a /panishad II.1 and I.A, Eundaka /panishad III.i.B, $vetasvatara /panishad III.11 and )rhadaran!aka /panishad I.iv.B talk o" )rahman as eing availa le "or recognition as $akshi in the 3ivatma ' 0 interpretations ased on $ankaracar!a?s commentar! 0 ( ' 9!o veda nihitam guha!am: 9 &at srushtva tat eva pravisat.:, 9nihitam guha!am: :sarva hoota guahasa!a: 9sa esha pravishtah:( . $imilarexpressions occur in $vetasvatara /panishad mantras III.B, I-.1>, I-.1A, I-.1B, -I.11, Eundaka /panishad II.i.1+, .aival!a /panishad *1 etc. .ena /panishad1.A 9&hat which man does not comprehend with the mind, that ! which, the! sa!, the mind is encompassed, know that to e )rahman:. 'What encompasses the mind is the atma. H&hat atma is )rahman? means that there is the onl! common atma in all(. $vetasvatara III.1F 09&hough It is devoid o" hands and legs, It grasps ever!thing and moves a out ever!where. &hough It is devoid o" e!es, It sees ever!thing. &hough It is devoid o" ears ,It hears ever!thing. &hough It is devoid o" mind, It knows ever!thing ut no od! knows It. &he rishis call It the @irst, the in"inite and the $upreme.: '&his is a re"erence to )rahman as eing the atma in all, appearing to see etc. when the cida hasa is seeing etc.(. Eundaka /panishad II.ii.F 0 9In the supreme right sheath i.e., in the vi5nanama!a kosa, the intellect o" individual eings, is )rahman, the light o" lights '95!totisham 5!oti:(, "ree "rom taints and divisionless '9vira5am, nishkalam(: )rhadaran!aka /panishad I-.iii.B talks o" the in"inite entit! '2urusha( as eing in the midst o" the organs as the sel"0e""ulgent light within the heart. )rhadaran!aka /panishad I-.iii.1* 9GG..one, the witness, without a second 'the re"erence is to sakshi(. &his is the sphere o" )rahman.: .athopanishad II.ii.F, 1+, 11 and 1* talk o" Atmaas eing the one in all eings. &aittiri!a II.1.which is invoked as 1 9$at!am 3nanam Anantam )rahma; #e who knows that )rahman as hidden in the cavit! that

51

is the intellect...........: Eundaka /panishad II.i.1+ 09#e who knows this supremel! immortal )rahman as hidden in the cavit! that is the intellect....: ')rahman is 4xistence0=onsciousness0In"init!. As the eternal 4xistence "orming the su stratum o" nama roopa $at It is recogniDa le ever!where ut as =onsciousness0 cit It can e appreciated onl! as the witness o" the mind.( Eundaka /panishad III.i.B 9It ')rahman( is great ' ecause o" its all pervasiveness( and sel"0e""ulgentG.. It is "urther awa! than the "ar o"". It is near at hand in this od!. Among sentient eings, it is perceived in the cavit! o" the heart '.i.e. the intellect( ! the enlightened:. 9$wetasvatara /panishad II.1> 9When one knows atmaas )rahman:. .enopanishad I.*. 0 9&he ear o" the ear, the mind o" the mind, the speech o" the speech, the reath o" the reath, the e!e o" the e!e.: &hose who know this atma, a"ter giving up identi"ication with the sense organs and renouncing this world ecome immortal.: '9Eind o" the mind: means that atma is di""erent "rom the mind and is superior to the mind(. .enopanishad 1.A 9&hat which man does not comprehend with the mind, that, ! which, the! sa!, the mind is comprehended, know that to e )rahman.: A ver! clear support "or the proposition that the original consciousness availa le in 3ivatmas is none other than the consciousness that is )rahman occurs in =handog!a /panishad -III.xii.1. It sa!s, 9&his tranquil one, that is, 5ivatma, rising up "rom this od! 'the re"erence is to videhamukti( ecomes one with the $upreme Light'i.e., )rahman( and is esta lished in his own nature.: ' &he words, 9 ecomes one with the $upreme light: and 9 is esta lished in his own nature: clearl! mean that the consciousness constituting the essence o" the individual 5ivatmas called Atma is the same as the all pervading, in"inite consciousness called )rahman.( )rhadaran!aka /panishad I-.iv.110 ' ased on $ankaracar!a?s commentar!:( 9#e, the knower o" )rahman, who has realiDed and intimatel! known the $el" #ow? as the innermost $el" as HI am the supreme )rahman? that has entered this place 'the od!(GGGGGall this is his Atma and he is the Atma o" allG..: 9In Aiter!a /panishad mantra III.1.*, enumerating various "unctions o" the mind, it is said that all these are the names o" =onsciousness and III. *. 1 sa!s that this atma is )rahman.

Section 11 - eflected Consciousness )Cida*hasa+

1. While the existence o" a changing conscious entit! which we call the mind and an unchanging conscious entit! which is re"erred as the atma or 2rat!agatma or $akshi is a matter o" personal experience, the "act that what there is in the mind 'antahkarana( is the re"lected consciousness is a matter o" in"erence. $ince )rahma caitan!am is all pervading, the question arises wh! is it that we experience onl! our antahkarana as a conscious entit! and our od! and sense organs as sentient and wh! things we categoriDe as inanimate o 5ects are not sentient. &his disparit! cannot e explained unless we predicate a re"lected consciousness and a special capacit!, onaccount o" its su tlet!, on the part o" antahkarana to re"lect consciousness and to impart it to the sense organs and the od!. 0 which capacit! grosser nama roopa like ta le etc do not possess. &here are variouspassages in the /panishads to show that the od! mind complex ! itsel" is inert ' eing made o" "ood vide =handog!a 52

/panishad -I.v.< and -I.vi.*( and it is the atma that lends sentience and consciousness to the od!, sense organs and the antahkarana. =". the portion in &aittiri!a /panishad III.B.i which sa!s, 9 G.)ecause i" the space0like all pervading G..)rahman was not there, who could inhale and exhale?.....&his one, this supreme atma which resides in the heart 'i.e., in the mind, as the witness o" all thoughts( lesses ever!one with consciousness and happiness.: =ommenting on .enopanishad I.i '9Iirected ! whom does the mind pervade the o 5ects? Iirected ! whomdoes prana "unction?: and I.i 0 9G..the mind o" the mind, the prana o" the prana.G.:(,$ankaracar!a sa!s,:)ecause the antahkarana is not a le to per"orm its "unctions thinking, determination etc. unless it is illumined ! the light o" consciousness.:(. $imilarl!, in his commentar! on .ena /panishad manta 1.A 9&hat which man does snot comprehend with the mind, that ! which, the! sa!, the mind is encompassed, know that to e )rahman:, he sa!s, 9&he mind can think onl! when it is illumined ! the light o" the =onsciousness:. . $vetasvatara /panishad -I.11 9#idden in all eings is the non0dual 4""ulgent 7ne ')rahman(. It is all pervading, is the real nature o" all eings G.It resides in all eings. It is the witness o" all. It is what makes 'the mind( conscious. the lender o" consciousness. '9ceta: U ceta!ita(. $ankaracar!a sa!s, in his commentar! on )rhadaran!aka /panishad III.iv.*, 9'8a5navalk!a addressing /shasta( H!ou asked me to present the Atma as one would a 5ar etc. I do not do so, ecause it is impossi le. Wh! is it impossi le? 7wing to the ver! nature o" the thing. What is that? Its eing the witness o" vision etc, "or the atma is the witness o" vision. -ision is o" two kinds ordinar! vision and real vision. 7rdinar! vision is a "unction o" the mind as connected with the e!e; it is an act and as such it has a eginning and an end. )ut the vision that elongs to the Atma is like the heat o" the "ire; eing Its ver! nature, it has no eginning or end. )ecause it appears to e connected with the ordinar! vision, which is produced and is ut a limiting ad5unct o" it, it is spoken o" as the witness, and also as di""erentiated into witness and vision. &he ordinar! vision, however, is colored ! the o 5ects seen through the e!e, and o" course has a eginning; it appears to e connected with the eternal vision o" the Atma and is ut its re"lection; it originates and ends, pervaded ! the other. )ecause o" this, the eternal vision o" the Atma is metaphoricall! spoken o" as the witness, and although eternall! seeing, is spoken o" as sometimes seeing and sometimes not seeing. )ut as a matter o" "act the vision o" the Atma never changesG.8ou cannot know that that pervades knowledge which is the mere "unction o" the intellect.?:.)rhadaran!aka /panishadIII.vii.*1 9........ Eundaka /panishad II.ii.1+ and .athopanishad II.ii.1> 9&here the sun does not shine, nor the moon nor the stars, not to speak o" lightning or "ire 'i.e., )rahma caitan!am as $akshi illumines the mind and sense organs ! eing the source o" cida hasa and through them the world. )ut nothing in the world or the sense organs or the mind can illumine It, ecause the! themselves are illumined ! It. &he illumined cannot illumine the illuminator.( It alone is thelight 'i.e., It alone is the independent consciousness.( 7ther lights come a"ter It. It is ! Its light alone all else shines. 'i.e., Whatever else is sentient or conscious is sentient onl! ecause it re"lects this real light, that is, the original consciousness. Eind is conscious onl! ecause the original consciousness is re"lected in it.( .athopanishad II.ii.11 talks o" atma as the conscious among the conscious. $ankaracar!a explains, in his )hash!am that the words, 53

9among the conscious: re"ers to the mani"esters o" consciousness, such as the living creatures eginning with #iran!agar ha and adds 95ust as it is owing to the "ire that water etc. that are not "ire come to e possessed o" the power to urn, similarl!, the power to mani"est consciousness that is seen in others is owing to the consciousness that is the Atma:. )rhadaran!aka /panishad II.v.1F 9#e trans"ormed #imsel" in accordance with each "orm; that "orm o" #is is "or the sake o" making #imsel" known. ',oopam roopam pratiroopo a hoova; tadas!a roopam praticakshanaa!a: ' $ankaracar!a?s commentar! 9&he same Lord, in the process o" mani"esting name and "orm, Htrans"ormed #imsel" in accordance with each "orm?. Wh! did #e come in so man! "orms? H&hat "orm o" #is was "or the sake o" making #imsel" known? Were name and "orm not mani"ested the transcendent nature o" this atma as undi""erentiated =onsciousness would not e known. When, however, name and "orm are mani"ested as the od! and instruments o" knowledge, it is possi le to know this nature o" the atma.:( .athopanishad II.ii.F and 1+,giving the example o" the shapeless "ire principle assuming the shape o" the di""erent logs o" woodthat are eing urnt and the air assuming separate "orms in accordance with di""erent shapes o" di""erent o 5ects, the atma, though the same in all eings, assumes di""erent "orms in accordance with each shape 'i.e. the di""erent character o" di""erent od!0mind complexes( 'roopam roopam pratiroopah(.. &he division is not in the original consciousness, ut the antahkaranas, the re"lecting media, eing man!, the re"lections are also man!. )rahadaran!aka II.v.1F 92aramatma assumes mani"old "orms on account o" Ea!a: '9Indro ma!aa hih pururoopa ii!ate:. #ere, the word, HEa!a? means cida hasa. In each intellect, there is re"lected consciousness. And, through the man! re"lected consciousnesses, atma appears to e man!. )rhadaran!aka I-.iii.B'9?Which is the atma??. H&his in"inite entit! '2urusha( that is identi"ied with the intellect and is in the midst o" the organs, the light within the heart, hrda!antar5!otih. Assuming the likeness i.e., the likeness o" the intellect, it moves etween two worlds; it thinks, as it were, and shakes, as it were?:(. within the intellect:(, In his commentar!, 9..?vi5nanama!a?, identi"ied with the intellect; atma is so called ecause o" our "ailure to discriminate its association with its limiting ad5unct 'upadhi(, the intellect, "or it is perceived as associated with the intellectG.. HWithin the heart?;G.heart, here, means the intellect, which has its seat in the heartGG&he word, Hwithin? indicates that the atma is di""erent "rom the modi"ications o" the intellect. Atma is called light, ecause it is sel"0e""ulgent, "or, through this light, the sel"0e""ulgent atma, this aggregate o" od! and organs i.e., the od!0mind complex 0 e""ulgence o" Atma that the od! mind complex goes out and works, as i" it were sentient, like the shining o" a 5ar placed in the sun .7r likean emerald or an! other gem dropped into milk etc imparts its lustre 'e""ulgence( to the milk etc., so does the e""ulgent atmaG.. imparts its lustre to the od! and organs, including the intellect. G..&he intellect eing clear 'svacca( and close to the atma, easil! catches the re"lection o" the atmaG..next comes the manas which catches the re"lection o" the atma through the intellect; and lastl! the od! through the organs:. G...&hat is wh!, depending on the degree o" discrimination, each one identi"ies himsel" with one or other component o" the od! mind complexGG?It thinks as it were?; )! illumining the intellect, which does the thinking, atma, through its sel"0 e""ulgent light that pervades the intellectG..seems to think. GG#ence the people 54

think that the atma thinks ut reall! it does not.: =handog!a /panishad -I.iii.* 9&hat Ieit! 'which is the non0dual 4xistence )rahman 0( envisioned, 9Let it e now, ! entering into these three %ods, in the "orm o" the 5ivatma o" each individual eingG..: $ankaracar!a, in his )hash!am, explains, 9each 5ivatma is merel! the mani"estation o" the Ieit! ')rahma caitan!am.(. It arises "rom the Hcontact? o" the Ieit! with the su tle elements like the intellect etc. It is like the re"lection o" a person, seeming to have entered into a mirror and like the re"lection o" the sun in water, etc. &his ecomes the cause o" multi"arious ideas, such as, HI am happ!?, HI am sorrow"ul?, HI am ignorant? etc., owing to the non0realiDation o" the true nature o" the Ieit!. $ince the Ieit! has entered merel! as a re"lection in the "orm o" a 5ivatma, It does not itsel" ecome connected withhappiness, sorrow etc. As a person, the sun, and others enter into a mirror, water etc. merel! through their re"lections, are not touched ! the de"ects o" the mirror, water etc.: In his commentar! on )rhadaran!aka /panishad 1.<.B which talks o" the atma entering into the created odies, $ankaracar!a, in his commentar! poses an o 5ection, 9$ince the o 5ects that have een entered into are su 5ect to transmigration, and the $upreme $el" is identical with them, It too comes under transmigration. It will also e su 5ect to samsara that we experience:. &o this, $ankaracar!a answers, 9the consciousness that experiences samsara is not that o" )rahman Itsel". Like the re"lection o" sun in water, the consciousness that is involved in such perceptions as one is happ! or misera le is onl! the re"lection o" )rahman in the limiting ad5uncts 'upadhis( like the intellect:. )rhadaran!aka <.1.Bsa!s 9#e thinks, as it were; #e shakes, as it were.: '&his means that the original consciousness does not itsel" think, ut when the mind thinks, it appears to think. Eind, eing inert, cannot think, ! itsel". $o, here also, association o" the original consciousness with the mind is envisaged in the "orm o" a re"lection(. In his commentar! on )rhadaran!aka *.1.1F, which deals with sushupti, $ankaracar!a sa!s, 9&he atma caitan!am 'vi5naanama!a atma( pervades the intellect with a re"lection o" its own consciousnessGG..It "ollows the nature o" its limiting ad5unct, the intellect, 5ust as a re"lection o" the moon etc, "ollows the nature o" water and so "orth.: *. 8et another important mantra which esta lishes clearl! that there is in the od! mind complex a consciousness which is di""erent "rom )rahma caitan!am is )rhadaran!aka /panishad mantra II.iv.1* 'clari"ication in mantra 11( where the phrase 9na pret!a sam5na asti: '9there is no longer an! consciousness:( occurs. In this mantra, in the 8a5navalk!a Eaitre!i dialogue, 8a5navalk!a gives the example o" salt water and salt cr!stals "ormed out o" it. Atma, the original, all pervading consciousness is compared to salt water or the ocean. #ere, there is no pluralit! or individualit!; the original consciousness is divisionless; eing all pervading, it is also availa le in the 5ivatmas. )ut parts o" the salt water can ecome cr!stalliDed on account o" heat, and thus acquire individualit!. Like that, on account o" the presence o" the od! mind complex, which is compared to the heat, the divisionless consciousness gets re"lected in the mind and thus, with a separate re"lected consciousness a particular consciousness 0 in each mind, having an individualit! o" its own, emerges. &hus there is a pluralit! o" ahamkaras, experiencing the world in diverse wa!s. When the salt cr!stals are put ack in the water, salt again ecomes

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homogenous 'divisionless(. Like that, when the 5nani?s sthoola sarira dies and sukshma sarira and karana sarira disintegrate at the time o" videhamukti, the particular consciousnessperishes. .&he words are, Hthere is no longer consciousness? '9na pret!a sam5na asti:(. &hese words cannot re"er to atma caitan!am ' rahma caitan!am(, ecause it is eternal; what the 5nani attains at the time o" videhamukti is oneness with )rahma caitan!am. $o, there is no question o" the )rahma caitan!am ceasing to e. What ceases, in videhamukti, is the sukshma sarira which includes the ahamkara comprising the antahkarana and the re"lected consciousness. It is the ahamkara which is re"erred as ceasing to e, in videhamukti, when the mantra sa!s 9na pret!a sam5na asti:. &here"ore the cessation o" consciousness that is mentioned in the mantra can onl! re"er to the re"lected consciousness, the cida hasa in the antahkarana with which the 5ivanmukta was carr!ing on the da! to da! activities until the "all o" the sthoola sarira.

Section 12 - Significance Of Cida*hasa

Another question that arises is that i" )rahma caitan!am is all pervading, how is it that I do not know want !ou are thinking and I do not see the movie !ou are seeing. &he answer is that "or knowing an!thing as an o 5ect or idea, two things are required. 'i( there must e a second entit! other than the knower and 'ii( a "ocusing on or exclusive pervasion o" a single o 5ect or idea at a time ! the consciousness involving modi"ication o" the consciousness "rom one con"iguration to another, corresponding to the o 5ects or ideas coming one a"ter another. )rahman, eing non0 dual, there is no second entit! that It can know. 4ven i" It is taken as the knower, since It is all pervading 'sarvagatah(, divisionless 'nirvikalpa( and changeless 'nirvikara(, )rahma caitan!am cannot arise as one "lash a"ter another to "ocus on or pervade one particular o 5ect to ecome a particular con"iguration a"ter another corresponding to the particular o 5ects. Iivision and di""erentiation in the "orm o" a separate re"lected consciousness in each antahkarana multiple secondar! consciousnesses as a hasa vada would have it 0 or conditioning ! the individual intellects as avacceda vada would have it or the "alse notion o" re"lection in the multiple modes o" Ea!a, the intellects, as prati im a vada would have it, is necessar! "or multiple knower consciousnesses to e "ormed. $ince m! knower0 consciousness is con"ined to m! intellect and !ours to !ou, I do not know what !ou are thinking and !ou do not know what I am thinking. &hat is wh!, when the teacher shows the sushupti as an example "or us to understand the state o" mukti,)rhadaran!aka I-.iii.1+, sa!s, 9&here is not that second thing separate "rom it that It can know.: And, descri ing videhamukti, when the 5nani?s sukshma sarira and karana sarira themselves have disintegrated talking o" the paramarthika plane where there is nothing other than )rahman, )rhadaran!aka /panishad II.iv.1< sa!s 9What can one see through what?: =handog!a B.*<.1 9&he In"inite is that where one does not see an!thing else, does not hear an!thing else, does not know an!thing else.: @or )rahman, there is not even knowing transaction '=". Eanduk!a /panishad mantra B 9av!avahar!am:(. &he v!avaharika prapanca exists onl! "or the v!avaharika 5ivas. &he 5nanis among them see it as mith!a and the a5nanis see it 56

as real. It is the di""erent minds in di""erent individuals that ena le each o" us to perceive and think separatel! a out separate things. I" a stone is thrown into a pool o" water where sun is re"lected, that re"lection alone is distur ed, not the re"lection in other pools. '*(. When we re"er to )rahman as $akshi, we are not diluting this proposition in an! wa!. &here, we are onl! reiterating the eternal presence o" the all pervading consciousness, with emphasis on Its availa ilit! in the individual eings. &he knowing o" o 5ects and ideas occurs, not at the paramarthika level, ut at the lower order o" realit!, the v!avaharika level. At the v!avaharika level, there is a multiplicit! o" names and "orms and there is division o" knower, known and knowing instrument. &he presence o" $akshi serves as the source "or the antahkarana to o tain a re"lected consciousness. &he antahkaranas with their cida hasas are multiple; each individual eing has its own separate antahkarana with cida hasa in it. 4ach antahkarana with cida hasa in it 'called ahamkara( "ocuses on a particular o 5ect or idea, separatel!, and, having the capacit! to undergo modi"ication, assumes one con"iguration a"ter another, corresponding to the o 5ects and ideas coming one a"ter another. &his is what is said in the "irst portion o" )rhadaran!aka mantra II.ii.1<. &alking o" mith!a dwaitam, 0 knower, known and knowing instrument it sa!s, 9when there is dualit! 'dwaitam(, as it were, 'the words, Has it were? are signi"icant, ecause the! are the authorit! "or sa!ing that the division o" knower, known and knowing instrument is unreal mith!a 0( one sees anotherGG. one knows another.: I" the knowing consciousness was not in the "orm o" separate individual consciousnesses, and i" there was onl! the original consciousness common to all, the o 5ects o" the world would all enter the common consciousness, in one 5um led con"usion con"usion, space0wise and time0 wise. @or example, !ou ma! see the gar age eing dumped in the street in the "ood !ou are a out to take. 8ou ma! see a grand"ather who died long ago holding the new0 orn grandson and so on.

Section 1" - Brahman As Bliss

1. )rahman is descri ed as $at =it Ananda. Aananda is translated in 4nglish as )liss. )ut the word ananda used to de"ine )rahman?s nature, does not re"er to experiential happiness. It should e equated with anantatvam i.e. in"initude in"initude not onl! space wise, ut time wise and entit!0wise indicated ! the word 9anantam? occurring in the &aittiri!a /panishad mantra II.i 9 $at!am 3nanam Anantam )rahma:. &his anantatvam 'or poornatvam( is re"lected in the pure, calm mind o" a 3nani who has identi"ied himsel" with the in"inite )rahman. #aving identi"ied himsel" with )rahman, the in"initude, he can have the sense that he is the in"initude, which is also a sense o" utter "ul"illment. $uch a sense, we can sa!, is supreme happiness. We have to distinguish etween 9swaroopa ananda:, ananda as the nature o" )rahman and 9kosa ananda:. .osa ananda is, as a sense o" "ul"illment caused ! the re"lection o" the anantatvam aspect o" )rahman. It is experienced ! all o" us when our mind is calm at the interval etween the attainment o" a desired o 5ect and the arising o" another desire. &he ananda experienced ! a 5nani is unconditional happiness. i.e., it is not dependent on contact with o 5ects and it has 57

no gradation.; happiness experienced ! others is conditional and graded. &he word ananda denoting the in"initude o" )rahman is used as such in some places in the /panishads.)rhadaran!aka /panishad III.ix.*C 'B( 9vi5naaanam aanandam )rahma ....paraa!anam tishtam aanas!a tat vida? '9.nowledge, )liss, and )rahman ......the supreme goal o" him who has realiDed )rahman and is esta lished in It.:0 &aittiri!a /panishad *.<1, *.F1 9G..i" one knows the liss that is )rahman 'aanandam rahmano vidwaan( &aittiri!a /panishad III.vi.1 9aananda rahma iti vi5anaat: '9#e knew )liss as )rahman:(. &aittiri!a /panishad II.v.1 9ananda atma: '9)liss is Atma: ,i.e., )rahman( &aittiri!a /panishad II.vii 9 ko hi eva an!aat kah pran!aat !at esha aakaasa ')rahman( aananda na s!aat: '9Who indeed will inhale, who will exhale, i" this )liss e not there in the supreme space within the heart( 0 &aittiri!a /panishadII.iv.1 and II.ix.1 9anandam ramano vidwaan na vi heti kadacaneti 'kudascanetiS: '9&he enlightened man is not a"raid o" an!thing a"ter realiDing that )liss that is )rahman:( =handog!a -II.xxiii.1 9!o vai hooma tat sukham: '9 &he In"inite alone is )liss:(. )rhadaran!aka I-.iii.1* 94sha rahmalokah....esha as!a parama aanandah. 4ta anandas!a an!a hootani maatram upa5ivati: '9&his is the state o" )rahman....&his is Its supreme liss. 7n a particle o" this ver! liss other eings live.:( .athopanishad II.ii.1< re"ers to )rahman as supreme liss '9paramam sukham.:(. .aival!a /panishad A re"ers to )rahman as consciousness and liss '9cidaandam 9(. *. &he ananda, the experiential happiness which a 3nani derives "rom his sense o" utter "ul"illment or desirelessness 'the state o" eing without an! desire( is rought out in certain places in the /panishads. In the 9Ananda mimamsa: portion in &aittiri!a /panishad '=hapter II, -alli *, anuvaka C and in )rhadaran!aka /panishad mantra I-.iii.11(,it is equated with the a sence o" desire "or the happiness availa le in the plane o" #iran!agar ha,which is the highest planeo" the v!avaharika sat!am. When no o 5ect is desired, the mind is calm and quiet; not lacking an!thing, there is a sense o" "ul"illment. # ere there is a sence o" desire "or the highest attaina le world. $o, the sense o" "ul"illment must e the most intense. In &aittiri!a /panishad =hapter *, -alli *, anuvaka B(, the name "or )rahman is 9 rasah:. 9,asah:, in $anskrit, in such contexts is the s!non!m "or ananda. &he mantra sa!s, 9&he 7ne descri ed as $el" =reated 'i.e. /n orn( in the previous mantra, is indeed rasah 'ananda swaroopam(. Attaining that rasah 'identi"!ing himsel" with that ananda, the )rahman(the 5ivatma ecomes anandi 'en5o!s supreme happiness.( /ninterrupted ananda is o tained ! the knowledge HI am the in"inite )rahman?. 1. &he logic o" sa!ing that )rahman?s nature is ananda is contained in )rhadaran!aka /panishad in the second chapter, "ourth section, "i"th Eantra. #ere, 8a5navalk!a tells Eaitre!i, his wi"e 'who is such anexpert in -edic lore that she carries on a long and wonder"ul de ate with her hus and who is a 3nani( 9-eril! the hus and is dear 'to the wi"e( not "or the sake o" the hus and, m! dear, ut it is "or her own sake that he is dear. -eril! the wi"e is dear 'to the hus and( not "or the sake o" the wi"e, m! dear, ut it is "or his own sake that she is dear. -eril! sons are dear 'to parents( not "or the sake o" the sons, m! dear, ut it is "or the sake o" the parents themselves that the! are dear. -eril! wealth is dear not "or the sake o" wealth, m! 58

dear, ut it is "or one?s own sake that it is dear. GG..veril! worlds are dear not "or the sake o" the worlds, m! dear, ut it is "or one?s own sake. -eril! gods are dearnot "or the sake o" gods, m! dear, ut it is "or one?s own sake that the! are dear. -eril! eings are dear not "or the sake o" eings, m! dear, ut it is "or one?s own sake that the! are dear. -eril! all is dear not "or the sake o" all, m! dear, ut it is "or one?s own sake that all is dearGGG: &he argument is that ever!one ultimatel! loves onl! onesel" and all other love is onl! ecause it su serves the primar! love o" onesel". And one loves onl! that which is a source o" happiness. $o, it is conclude that Atma is the source o" happiness and, there"ore the nature o" Atma is ananda. <. In his commentar! on )rhadaran!aka III.ix.*C 'B(, $ankaracar!a discusses whether the liss 'ananda( o" )rahman mentioned in $ruti passages such as )rhadaran!aka I-.ix.*C 'B( &aittiri!a III.A, &aittiri!a II. B, =handog!a -II.xxiii.1, I-.iii.** is an o 5ect o" cognition. &he word, Hananda? is commonl! used to re"er to pleasure that is cogniDed. And the passages cited a ove would 'seem to( "it in i" the liss that is )rahman is an o 5ect o" cognition. )ut, since knowing has to e ruled out when there is oneness, such as in )rhadaran!aka II.vi.1<, II.v.1> 9)ut when to the knower o" )rahman ever!thing has ecome the atma, then what should one see and through what?:, =handog!a -I.xxiv.1 9Where one sees nothing else, hears nothing else, knows nothing else, that is the in"inite:Gwe have to ascertain the true meaning o" the ananda passages. &he discussion etween the opponent, an intermediar! and the Advaitin proceeds . Advaitin sa!s, 9A solute separation "rom od! is li eration, and when there is no od!, there can e no organsG..there will e no knowledge, there eing no od! and organsG.I" it is said that , eing o" the nature o" eternal knowledge0 liss, )rahman cogniDes his own nature as liss eternall!, that is not possi le. )ecause, i" that is so, a videhamukta would also cogniDe liss. )ut the man under ondage, when "reed "rom relative existence, would regain his real nature as )rahman. #e is like a hand"ul o" water thrown into a tank. #e does not retain a separate existence so as to know the liss"ul )rahman. #ence to sa! that the videhamukta knows the liss"ul atma is meaningless. I", on the other hand, i" it is said that the videhamukta, standing di""erent "rom )rahman knows the liss o" )rahman and the prat!agatma as HI am ananda0swaroopam?, that will contradict the oneness o" )rahman and go against all sruti passages. &here is no third possi ilit!. I" it is said that )rahman ever knows Its own liss, then it is super"luous to distinguish etween awareness and non0awareness. I" It is constantl! aware o" Its liss, then that is its nature; hence there is no sense in maintaining that it cogniDes Its own liss. GGG.&here"ore, the text H.nowledge )liss )rahman? 'vi5naanam aanandam rahma?( must e interpreted as setting "orth the nature o" )rahman ')rahman?s swaroopam( and not signi"!ing that the atmaananda is cogniDed.: 'In other words, experiential pleasure which is an o 5ect o" experience and is su 5ect to gradation and arrival and departure is opposed to the aprame!atvam, nirvikaratvam and nit!atvam o" )rahman. &he word Hananda? should there"ore e translated as Hanantam?, in"initude(.

59

Section 1% - Benefit Of #dentification .ith Brahman

All over the /panishads, we get statements mentioning the ene"it o" the knowing, 9I am )rahman:. '$ome o" the statements have een paraphrased, in the light o"$ankaracar!a?s commentaries(. =handog!a /panishad -II. 1. iii 9I have heard "rom masters like !ou that he who knows the )rahman transcends sorrow.: &aittiri!a /panishad II.i.1 9&he knower o" )rahman attains )rahman. '9)rahmavid apnoti param:(. Eundaka /panishad III.*.ix 9An!one who knows that supreme )rahman ecomes )rahman indeed.K G.#eovercomes grie", rises a ove pun!a papa; and ecoming "reed "rom the knots o" the heart 'i.e., overcoming sel"0ignorance(, he attains immortalit!.: .athopanishad II.ii.1* 94ternal peace consisting in the liss"ulness o" the $el" is "or those who recogniDe the 7ne %od '2aramatma( who, ecause o" his inscruta le power makes ! #is mere existence one "orm, #is own $el" that is homogenous and consists o" unallo!ed consciousness diverse through the di""erences in the impure conditions o" name and "orm and who recogniDe #im as residing in the space o" the heart within the od!, i.e., as mani"ested as knowledge in the intellect, like a "ace appearing to exist in a mirrorand have identi"ied with 2armatma., not "or others:. .athopanishad II.ii.11 9&o those who recogniDe the 2aramatma in their hearts, the eternal among the ephemeral, the indestructi le consciousness among the destructi le mani"esters o" consciousness such as the living creatures eginning with #iran!agar ha accrues eternal peace that is their ver! $el", not "or others. .athopanishad I.iii.1> 97ne ecomes "reed "rom the 5aws o" death ! knowing &hat 'i.e., )rahnan( which is soundless, colorless,undiminishing, and also tasteless, eternal, odorless, without eginning, and without end, distinct "rom Eahat, and ever constant.: &aittiri!a /panishad II.vii 9whenever an aspirant getsesta lished in this unperceiva le, odiless, inexpressi le, and unsupported )rahman, he reaches the state o" "earlessness.: $vetasvatara /panishad II.1<. 9.nowing the Atma, one ecomes non0dual, "ul"illed and "ree o" sorrow.: $wesvatara /panishad II.1> 9when one knows )rahman as Atma, i.e., knows 9I am )rahman: '9the original consciousness in me is the in"inite )rahman:(, the )rahman which is un orn, whose nature is immuta le, which is una""ected ! avid!a and its products and which is e""ulgent, one ecomes "reed "rom all onds.: $wesvatara /panishad III.B 9.nowing that )rahman that is e!ond the universe and #iran!agar ha and is in"inite, that is the indweller o" all eings, that encompasses the universe, men ecome immortal.: )rhadaran!aka /panishad I-.iv.*1 09&his ')rahman descri ed as Hnot this, not this?( is the eternal glor! o" a knower o" )rahman. It neither increases nor decreases through work; there"ore one should know the nature o" that alone. .nowing it one is not touched ! evil action. &here"ore he who knows it as such ecomes sel"0controlled, calm, withdrawn into himsel", enduring and concentrated and sees the Atma in his own od!; he sees all as the Atma. 2apa does not overtake him, ut he transcends all papa. 2apa does not trou le him ut he consumes all papas. #e ecomes "ree o" papa, taintless, "ree "rom dou ts and a )rahmana, i.e., knower o" )rahman.: $wesvatara /panishad I-.1B 0 9)ene"ited ! the teaching that negates the universe anddiscriminates etween atma and anatma and reveals the unit! o" 3ivatma and )rahman, he who knows that

60

)rahman ecomes immortal.: &aittiri!a /panishad II.ix.1 0 9#e who knows ananda that is )rahman has no "ear.: N &aittiri!a /panishad II.1.i 9)rahman is 4xistence0 =onsciousness0In"init!; he who knows that )rahman as existing in the cave0like space o" the heart 'ITe., mind( 'i.e., as the consciousness ehind one?s own mind( and thus having identi"ied himsel" with that in"inite )rahman, en5o!s, simultaneousl!, all the desira le things.: =handog!a /panishad -II.xxiv.* 9&he atma is indeed elow, the atma is a ove, the atma is ehind, the atma is in the south, the atma is in the north, the atma indeed is all this. An!one who sees thus, re"lects thus, understands thus, revels in the atma, disports in the atma, has union in the atma, and has 5o! in the atma. #e ecomes a sovereign. #e has "reedom o" movement in all the worlds? '9G, 4vam pas!an evam manvaana evam vi5aanan aatmaratih aatamakridah aatmamithunah aatmaanandah sa swaraat havati tas!a sarvaeshu lokeshu kaamacaarah havati:. Eundaka III.i.1 9When the seeker recogniDes the e""ulgent $akshi as the all pervading )rahman, who, in the "orm o" Iswara, is the creator o" the universe, ecomes "ree "rom pun!a papa, ecomes taintless and attains total identit! with )rahman.: Eundaka /panishad II.i.1+ 9#e who knows this supremel! immortal )rahman as existing in the heart destro!s, here, the knot o" ignorance.: )rhadaran!aka /panishad I-.iii.*1 9&hat is his "orm '&he identit! with all is his "orm(; it is the "orm o" atma in which all o 5ects o" desire have een attained; hence there is no desire. Iesireless, he a ides in the atma.: '9&at vaa as!a etat aaptakaamam aatmakaamam akaamam roopam.: )rhadaran!aka /panishad I-.iv.1* 9I" a man knows Atma ')rahman( as 9I am this: then desiring what and "or whose sake will e su""er when the od! is a""licted?: $ankaracar!a?s commentar! 9I" a man.....knows the atma which is his own atma as well as the 2aramatma knows how? as HI am this 2aramatma?, the sakshi o" perceptions o" all eings, which has een descri ed as Hnot this, not this? and so on, than which there is no seer.........knower and is in all eings, and which is ! nature eternal, pure consciousness and "ree, desiring what other thing, o" the nature o" a result, distinct "rom his own $el" and "or whose sake, i.e., "or the need o" what other person distinct "rom himsel" , ecause he as the atma has nothing to wish "or, and there is none other than himsel" "or whose sake he ma! wish it, he eing the atma o" all, there"ore desiring what and "or whose sake will he su""er in the wake o" the od! deviate "rom his own nature, or ecome misera le, "ollowing the miser! created ! his limiting ad5unct, the od!, i.e., im i e the a""lictions o" the od!? @or, this is possi le "or the man who identi"ies himsel" with anatma 'that which is not atma, i.e. the od! mind complex( and desires things other than atma and struggles and desires something "or himsel", something else "or his son, and a third thing "or his wi"e and so on, goes round the irths and deaths and is diseasedwhen his od! is diseased. )ur all this is impossi le "or the man who sees ever!thing as his atma.: .athopanishad II.ii.11 9 3ust as the sun which is the e!e o" the world is not tainted ! the ocular and external de"ects, similarl! the Atma that is one in all eings is not tainted ! the sorrows o" the world, it eing transcendental.: $ankaracar!a?s commentar! 92eople, a"ter having superimposed on the $el" 'the atma( the "alse notions 'adh!aasa( o" action, agent, and the results o" action, like the snake "alsel! perceived on the rope, experience the miser! o" irth, death etc. consequent on that superimposition; ut the atma, though it is the $el" 'atma( o" all, is not tainted ! the 61

sorrow o" the world arising "rom "alse superimposition. Wh!? ')ecause It is( outside, i.e., 5ust like the rope vis a vis the snake, it is extraneous to the superimposition o" "alse notion. 2rasna /panishad I-.1+ 9#e who realiDes that shadowless, pure, immuta le attains the supreme immuta le itsel".: .aival!a F 9#e alone is ever!thing which was in the past , which is in the present and which will e in the "uture and #e alone is eternal. #aving recognised #im, one crosses immortalit!. &here is no other means "or li eration.: .aival!a /panishad 1+ 0 9=learl! recogniDing onesel" to e present in all eings and clearl! recogniDing all eings in onesel", the seeker attains the supreme )rahman; not ! an! other means:. '9$arva hotastam atmaanam sarva hootani ca aatmani sampas!an rahma paramam !aati na an!ena hetuna:(. .aival!a /panishad *1 9,ecogniDing the paramatma "or which there is no earth, no water, no "ire, no air, no akasa, which is in the cavit! o" the heart o" eings, which is divisionless, and non0dual, which is thee witness o" all, and which is e!ond the mani"ested and the unmani"ested , one attains that pure paramatma. )rhadaran!aka /panishad I.iv.* 9@rom a second entit! onl! "ear arises.: '&he gist is that the 5naani has the advantage o" "earlessness, in that nothing in the world which is mith!a can distur him who is the sat!a atma.

Section 1, - Benefit of &no'ing That # Am All )Sar$atma*ha$a+

As explained earlier, $arvatma hava 'the sense that I am all( is without pre5udice to the knowledge, 9)rahmasat!am 5aganmith!a: Whereas asangatvam 'the sense that I am sat!am )rahman, the world is mith!a; the mith!a world cannot a""ect me( is paramarthika drshti, sarvatma hava is a v!avaharika drshti; it is a positive perspective o" the all pervading aspect o" )rahman... Isavas!a /panishad A 9#e who sees all eings in the atma and the atma in all eings "eels no hatred.: '9!astu sarvaani hootani atmani eva anupas!anti sarva hooteshu ca atmaanam tato na vi5ugupsate:(. H$eeing all eings in the atma? re"ers to the nama roopa and Hseeing atma in all eings Hre"ers to the adhishtanam, )rahman. n this connection, we can use"ull! re"er to )rhadaran!aka /panishad II.<.vi. 9&he )rahmana re5ects him who knows the )rahmana to e di""erent "rom the $el". &he .shatri!a re5ects him who knows the .shatri!a to e di""erent "rom the $el". Worlds re5ect him who knows the worlds to e di""erent "rom the $el". &he gods re5ect him who knows the gods to e di""erent "rom the $el". )eingsre5ect him who knows eings to e di""erent "rom the $el". All re5ect him who knows all to e di""erent "rom the $el". &his )rahmana, this .shatri!a, these worlds, these gods, these eings and this all are onl! the $el" 'one?s own atma(: )rhadaran!aka II.iv.A 97ne who views )rahman as i" having diversit! in It goes "rom death to death.:

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Section 1; - &arma #s Not 3eans Of 5i*eration. &no'ledge Of #dentit! .ith Brahman #s The Onl! 3eans Of 5i*eration.
1. /panishad statements that knowledge, not karma, is the means o" li eration are are as "ollowsM 0 .aival!a /panishad 1 9It is through renunciation that a "ew seekers have attained immortalit! not through rituals, not through progen!, not through wealth.....: '9 na karmana na pra5a!aa na dhanena t!aganaike amrutatvamaanasuh:(. Eundaka /panishad I.*. B 9....Indeed those who consider karma to e a means "or moksha are "ools. &he! enter old age and death again and again.: EundakopanishadI.F 9.....&hese ritualists do not know the glor! o" moksha due to their attachment. =onsequentl! these wretched ones "all down when the 2un!a is exhausted.: )rhadaran!aka /panishad III.viii.1+ 9 #e...who in this world, without knowing this Immuta le, o""ers o lations in the "ire, per"orms sacri"ices and undergoes austerities even "or man! thousand !ears, "inds all such acts ut perisha le; he, 7 %argi, who departs "rom this world without knowing this Immuta le, is misera le. )ut he, 7 %argi, who departs "rom this world a"ter knowing this Immuta le, is a knower o" )rahman:. &he same idea is expressed indi""erent words in )rhadaran!aka /panishad I.iv.1+ 9Whoever in like manner knows It as, HI am )rahman?, he ecomes all this. 4ven the gods cannot prevail against him, "or he ecomes their sel". Whereas he who worships another god thinking, H#e is one, and I am another does not know. #e is like an animal to the gods.: .enopanishad II.< 9&hrough knowledge is attained immortalit!: 9'...vid!a!aa vindate amrutam:(. )rhadaran!aka I-.iv.1< 9&hose who know It ecome immortal: Also c". 6rsimhapurvatapani /panishad I.A. =". )rhadaran!aka /panishad I-.iv.1F 9)rahman has to e recognised ! the mind alone. '9manasaa eva anudrashtav!ah:.( .athopanishad II.i.11 9&his is to e attained ! the mind alone. 9&aittiri!a /panishad II.*.1 9&he knower o" )rahman attains )rahman: '9)rahmavid apnoti param:( 9&he knower o" )rahman ecomes immortal.: .athopanishad II.iii.C 9$uperior to the /nmani"ested 'Ea!a( is the In"inite who is......without worldl! attri utes, knowing Whom a man ecomes "reed and attains immortalit!.: '9....8am 5naatva muc!ate 5antuh...:(. )rhadaran!aka /panishad I-.iv.B 9....that ver! Atma I regard as )rahman. .nowing )rahman, I am immortal.: '9&am eva man!a aatmanam vidwaan rahma amrutah amrutam.( )rahadaran!aka I-.iv.1< 9&hose who know It ecome immortal:. Eundaka III.ii.F 9An!one who knows that supreme )rahman ecomes immortal:. $wesvatara /panishad *.1> sa!s that the knower o" )rahman is released "rom ondage. 2rasna /panishad I-.1+ 9#e who knows that shadowledss, odiless, pure, immuta le attains that supreme Immuta le itsel": 2rasna -I.A 98ou should now that 2urusha 'the in"inite( who is worth! to e known GG..:.ena II.> 9&he wise ones, having known ')rahman( to e in all eings G. ecome immortal:. $wetasvatara I.11 9.nowing )rahman, one ecomesG.."ree "rom the c!cle o" irths and deaths.: &he same mantra talks o" the result o" meditation, as distinguished "rom knowledge, as the means o" kramamukti. $wetasvatara /panishad III.B 9&hat to which there is nothing superior, which is not limited, which is in ever! 5iva con"orming to the od! o" that 5iva, which is non0dual, which encompasses the universe, knowing that

63

para rahman one ecomes immortal:. $wetasvatara /panishad III.C and -I.1>0 9 .nowing that 2aramatma that is 2rat!agatma, $akshi, that is the in"inite, that is all pervading, that is e""ulgent........men ecome immortal. @or attaining this )rahman, there is no other means: '9.......na an!a panthaa vid!ate a!anaa!a.:(. .aival!a /panishadF 0 9#e alone is ever!thing which is in the past, which is in the present and which will e in the "uture. #aving known #im one crosses mortalit!. &here is no other means "or li eration.: '9..... na an!a panthaa vimukta!e:(. $wetasvatara /panishad -i.1>0 9GGG.nowing &hat one ecomes immortal. @or moksha, there is no other means '&ameva viditvaa atimrt!umeti; naan!ah panthaaa vid!ate a!anaa!a(. 9.aival!a /panishad 1+ 9=learl! recogniDing onesel" to e present in all eings and clearl! recogniDing all eings in onesel", the seeker attains the $upreme )rahman, not ! an! other means:(. '.....na an!ena hetuna:(...arma and /pasana involves the attitude that )rahman is di""erent "rom onesel" 'dwaita haava(. )rhadaran!aka I.iv.1+ sa!s H#e who thinks that )rahman is one and he is another does not know.: *. Ean! philosophers, including even some exponents o" Advaita -edanta and !oga sastra talk o" an accomplishment e!ond knowledge or a m!stic experience or nirvikalpa samadhi in which the mind is stilled 'manonaasa takes place( as the ultimate means to realiDe )rahman. -isishtadvaita and dwaitam philosophers talk o" hakti as the ultimate means o" li eration. )ut, as shown a ove, $astra itsel" sa!s that knowledge o" )rahman is the onl! means o" li eration'manasaa eva anudrashtav!ahS. Eind is the onl! instrument availa le to man to gain knowledge. I" the mind is stilled, no knowledge, not to speak o" knowledge o" )rahman, is possi le. 1. $ome exponents o" -edanta talk o" the necessit! o" mental repetition o" Haham rahmasmi? 'called prasank!aa!ana(, a"ter gaining aham rahmasmi 5nanam. &o re"ute this, $ankaracar!a cites )rhadaran!aka I-.iv.1 where 8a5navalk!a tells 3anaka that ! gaining knowledge o" )rahman he has attained that which is "ree "rom "ear, i.e., )rahman; there is no instruction to do prasank!aa!ana.. 2raskh!a!ana is a mental action and action is not undertaken "or attaining something which is alread! availa le. Eoksha is not a thing that is attained; it is ever one?s nature 'nit!asiddah(.

Section 1/ - 5i*eration #n This 5ife #tself - =i$anmu6ti

&here is more than one place in the /panishads where there is a clear indication that it is possi le to e li erated "rom samsara in this ver! li"e. )rhadaran!aka /panishad I-.iv.A 9)eing ut )rahman he ecomes merged in )rahman. ')rahma eva san rahma aanpoti:(. '&his re"ers to 5ivanmukti "ollowed ! videhamukti.( In this mantra, the 3ivanmukta is descri ed as 9one without desires 'akaamah(, who is "ree "rom desires 'nishkaamah(, whose desires have een "ul"illed 'aaptakamah(and "or whom all o 5ects o" desire are ut the atma 'aatmakamah(: '#is goal was atma and he has attained it. When a person has attained atma, i.e. has gained and assimilated aham rahmasmi 5nanam it is as good as having "ul"illed all anaatma 64

desires as well, ecause atma is the essence o" ever!thing. Identi"ied with )rahman he has a sense o" completeness 'poornatvam+ and is without desires. )rhadaran!aka /panishad I-.iv.1< 9)eing in this ver! od! we have somehow known that )rahmanGG.&hose who know It ecome immortal,: )rhadaran!aka /panishad I-.iv.B 9When all the desires that dwell in his mind are gone, heGGG. ecomes immortal and attains )rahman in this ver! od!. 3ust as the slough o" a snake is cast o"" and lies in the ant0hill, so does this od! lie.: 6rsimhapurvatapani /panishad II.A talks o" the knower o" )rahman ecoming immortal, here itsel".In .athopanishad *.1.1<, it is said, 9when all desires clinging to one?s heart "all o"", then a mortal ecomes immortal 'and he( attains )rahman here 'i.e. even when he is living.:( In *.1.1>, it is said 9when all knots o" the heart are destro!ed, then a man ecomes immortal and attains )rahman here 'even when he is living(.: Eundaka /panishad 1.*.> 9#aving attained 'known( )rahman, the seers ecome contented with their knowledge, esta lished in identit! with paramatma, composes with the senses withdrawn. #aving known the all pervasive 7ne ever!where, these discriminating people , ever merged in contemplation enter into the All 'at the time o" the "alling o" the od!, i.e., the! drop the upadhis con5ured up ! avid!a, like space con"ined within a pot on the reaking o" the pot:. 3ivanmukti is not attainment o" an! new nature. It is discover! o" one?s eternal nature. &hat is wh! in =handog!a, the guru tells $wetaketu 9&hou art &hat: in the present sense and not in the "uture tense, 9&at tam havish!ati:. $ankaracar!a cites the instance o" ,ishi -amadeva. )rhadaran!aka /panishad, citing ,g veda I-.xxvi.1, sa!s, 9knowing )rahman, ,ishi -amadeva attained sarvatma hava:. &he present participle, sa!s $ankaracar!a, is used onl! when what it indicates is simultaneous with what the main ver indicates. $o, knowing )rahman and attaining sarvatma hava are simultaneous. It means that li eration has een attained in this li"e itsel" 'even while the rishi was in the wom (.

Section 10 - >idehamu6ti
)rhadaran!aka /panishad I-.<.vi 9,egarding this there is this Eantra verseM H)eing attached, the 'transmigrating sel"( together with its karma attains that on which its su tle od! or mind is set. It experiences 'in the other world( the karma phalam "or whatever karma it had done in this world. When it is exhausted, it comes again "rom that world to this world "or newkarma. &hus does the person with desires 'transmigrate(. )ut in the case o" the person who is without desires, 'without desires ecause ( "or whom all o 5ects o" desire have een attained, 'attained ecause has no desires(, 'he has no desires ecause( "or whom there is no desire other than the atma 'identi"ied with the atma, what should one see, hear, think or know and through what?(, his organs do not depart. '$ince the man who has no desire has no work and there"ore his organs 'sukshma sarira( have no cause to go to the next world(. )eing ut )rahman, he is merged in )rahman '!a akaamah nishkaamah aaptakaamah aatmakaamah na tas!a praana utkraaamanati, rahmaiva san rahma aap!eti(:. .aival!a /panishad < 9&hrough a li"e o" renunciation, the pure minded seekers clearl! grasp the meaning o" teaching o" -edanta. #aving ecome one with 65

the In"inite )rahman 'while living(, all those seekers get totall! resolved into )rahman at the time o" "inal death.: Eundaka III.ii.< 9&he atma o" the knower 'o" )rahman( merges in the a ode that is )rahman:. 2rasna /panishad -I.> 9 3ust as the these "lowing rivers that have the sea as their goal get a sor ed on reaching the sea, the sixteen constituents o" the all seeing 2urusha, i.e., one who has recogniDes his identit! with )rahman , the one who has 2urusha ')rahman( as one?s goal, 'the sixteen digits eing the ten indri!as, the "ive pranas and the ahamkara( disappear on reaching 2urusha ')rahman(, when their nama roopa are destro!ed and the one 'the entit! that remains undestro!ed( is simpl! called 2urusha ')rahman(:. 'Iepending on the context, the word, 92urusha: re"ers to 5ivatma or Iswara or )rahman(. Eundaka /panishad III.ii.B also indicates that the sukshma sarira and karma sarira o" a 5ivanmukta disintegrate and are dissolved in their cosmic source 0 9.&o their sources return the constituents o" the od! and to their respective gods go all the presiding deities o" the senses:. )rhadaran!aka III.ii.11 9?8a5navalk!a? asked he, Hwhen this li erated person '5ivanmukta( dies, do his organs go up "rom him, or do the! not?? H6o?, replied 8a5navalk!aG::.

Section 11 - &ramamu6ti
We get re"erences to kramamukti in 2rasna /panishad -.> and $wesvatara /panishad I.11. 2rasna >.>. 9An! one who meditates on the supreme 2urusha, using the three letters o" 7m 'as aalam anam, s!m ol( goes, a"ter death, to the right $un0worldGG#e ecomes "reed "rom papa and he is led to the world o" )rahmaa '#iran!agar ha( ! the saama mantras. &here he sees 'gains knowledge o"( the supreme 2urusha 'i.e. )rahman(:. A"ter teaching that that ! knowing 2aramatma all a""lictions ' klesas( are destro!ed and one is li erated "rom the c!cle o" irths and deaths, $wetasvatara /panishad I.11 goes on to descri e the process o" upasana and kramamukti. It sa!s 9I" one meditates on 2arameswara during li"e, on the "all o" the ph!sical od!, the sukshma sarira goes to 5oin Iswara 'the kaarana rahma, the macrocosmic causal od!, en5o!s sarva0aiswar!a 'all happiness, powers, etc.(, and, therea"ter, as aaptakaamah 'i.e. with a sense o" all desires eing "ul"illed ! knowledge o" identit! with )rahman( ecomes )rahman:

Section 24 - 7ur2ose Of Teaching A*out ?ods .ith Attri*utes

1. &he ultimate realit!, in Advaita -edanta is not a principle external to ourselves. It ispure existence, i.e., an eternal all pervading presence without "orm and without attri utes which is also pure consciousness. 7r, as grate"ulness to Iswara "or having provided "acilities "or gaining 5nanam and seeking #is grace to retain 5nanam, he ma! use ahamkara, without pre5udice to his identi"ication with )rahman, and do namaskara to Iswara.: &his is the nirguna )rahman 'attri uteless )rahman(. And that is identical with our own consciousness. &here is no dualit! whatsoever. #owever, with that as the su stratum, there is, as a lower order o" realit!, as mith!a, a superimposition o" mani"old "orms; the com ination o" the two appearsto us as 66

o 5ects o" the world including living eings. &his is the v!avaharika plane, as distinguished "rom the paramarthika plane, where there is no universe at all, not to speak o" gods. In the v!avaharika plane, the o 5ects include gods. At the highest level, there is Iswara, the saguna )rahman ')rahman quali"ied with the attri utes o" omniscience, omnipotence and all pervasiveness(, the creator. Iswara is uncreated 'i.e. #e is alwa!s there, in the v!avaharika plane, without eginning and without end.(. Iswara himsel", as re"lected consciousness in Ea!a elongs to the v!avaharika plane. When Iswara creates the various constituent parts o" the universe, he designates su ordinate "orms o" re"lected consciousnesses to preside over them. &hese are personi"ied as gods. $tarting with #iran!agar ha presiding over the whole cosmos, we have deities like Indra, Agni, -a!u, -aruna etc. presiding over various "orces o" nature and over the constituent parts o" living eings. Aspects o" creation, sustenance and dissolution o" the universe are also personi"ies as )rahmaa '#iran!agar ha(, -ishnu and $iva. Incarnations o" Iswara, 'called 9avataras:( like ,ama, .rishna etc. are also accepted as phenomena on the v!avaharika plane. Avataras are regarded as Iswara descending in various worlds in various "orms and with various mani"estations o" his powers on critical occasions when restoration o" cosmic harmon! is called "or. &he odies and minds o" gods and even avataras are also mith!a 'v!avaharika sat!am.( It is made clear in certain /panishads that there is onl! one a solute realit!; that is called )rahman, and gods are onl! mani"estations 0 nama roopa on the v!avaharika plane. In )rhadaran!aka /panishad III.ix.1 to F,in the dialogue etween -idagadha and 8a5navalk!a, read with )rhadaran!aka /panishad III.ix.*A, it is made clear that the various gods mentioned in -edas , like -asus, ,udras, Adit!as, Indra, 2ra5apati, #iran!agar ha are onl! mani"estations o" the one a solute non0dual, attri uteless )rahman. &o the question, 9how man! gods are there:, the answer starts with 1++1 and comes down, step ! step to 11, to A, to 1, to *, to 1 V and "inall! to one &o the question 9Which is that one %od? the answer is 9It is )rahman:. &hat gods are onl! nama roopa and the realit! is onl! )rahma caitan!am is rought out in the stor! in .enopanishad where the gods think that what was the victor! o" god is their glor!. &o disa use them o" this "alse idea, )rahman appears as a 8akshha. &he gods could not make out what it was. 7ne god a"ter another is sent ! Indra to "ind out. Agni goes; the !aksha asks 9What power isthere in !ou:. Agni sa!s 9I can urn up all this than is there on the earth:. &he 8aksha places a straw in "ront o" Agni. Agni is not a le to urn it. $imilarl! -a!u "oes; -a!u is una le to low the straw awa!. &hen Indra himsel" goes; when Indra approaches, the 8aksha vanishes. &hen /ma appears; Indra asks 9What is the !aksha that appeared and vanished?: /ma tells him 9It was )rahman:. #e long and short o" it is that the essence o" ever!thing, even o" the gods is )rahma caitan!am. )ut "or )rahma caitan!am, gods are also inert. $vetasvatara /panishad -I. B 9#e is the ruler o" all the rulers; he is the god o" all godsG: Eundaka /panishad II. I. B 9@rom him take their origin the numerous gods, the heavenl! eingsGG..: .aival!a /panishad C 0 9 #e ')rahman( is )rahmaa, he is $iva, he is Indra, #e is the imperisha le, the supreme ma5est!, the sel"0e""ulgent; #e is -ishnu, he is prana, #e is time, #e is "ire, #e is the moon.: Aitere!a /panishadIII.i.19&his one that is essentiall! consciousness is )rahmaa 'Ha? with elongated a(; he is Indra, he is 2ra5apati, he is all these gods. And he is the "ive elements earth, air, space, water, 67

and "ire and he is all the eings in su tle seed "orm and all eings orn "rom eggs, wom s, sweat, and the soil, horses, cattle, elephants and human eings. Including all these, whatever there is in this universe, "l!ing eings, those moving on the ground, those that are immovea le have their existence onl! in consciousness and ever!thing is "unctioning in their own "ield o" work or role onl! ! getting the requisite power and knowledge onl! "rom that consciousness. &hat consciousness is the su stratum o" ever!thing. '=onsciousness is the one realit! in which all phenomenal things end, 5ust as the superimposed snake ends in its ase, the rope, on the dawn o" knowledge.( &hat consciousness is )rahman.: Eahanara!ana /panishad III.1*, talking o" )rahman, sa!s that #e ')rahman( is )rahmaa 'Ha? elongated(, $iva and Indra. Eaitri /panishad <.>0A( sa!s 9devas like agni, va!u and sur!a are ut the od! o" )rahman:. &aittiri!a /panishad 1.>.1 9&he gods are the lim s o" )rahman:. $vetasvatara /panishad I-.C ?All %ods are superimposed on )rahman:. I-. 1* 9%ods are created ! the omniscient =reator:. I-.11 09&he creator is the master o" the gods:. I-.1B 9&he gods are united in )rahman or Iswara, i.e. the! are non0di""erent "rom )rahman or Iswara:. @rom all this, it is clear that the various gods like Indra, -aruna etc. are merel! aspects o" the one Iswara and the personi"ication is a s!m olic wa! o" expressing Iswara?s powers and "unctions; the personi"ication is meant "or meditation. Iswara himsel" is mith!a. &he sole realit! is )rahman which is nothing ut pure existence0consciousness. . Eoreover, even these personi"ications as %ods,according to $astra, these so called gods, apart "rom Iswara, the gods like Indra, -aruna, Agni, -a!u, $ur!a, =andra etc, are onl! exalted 5ivas, i.e., those whose prara dha karma is sopun!a0predominant that the! deserve to en5o! li"e in the higher worlds and are entrusted ! Iswara to per"orm certain delegated "unctions in the cosmos "or the duration o" a particular unit in the c!cle o" creation. When that unit o" creation is over, period is over the! take re irth on the earth or lower worlds, depending on the pun!a0papa proportion o" the prara dha karma assigned "or that particular 5anmas in that unit o" creation, unless the! attain knowledge o" identit! with )rahman while the! are there in the other world. *. In regard to #iran!agar ha, there are two views one that #e is 2aramatma #imsel" and the other that #e is also an elevated 5iva onl! a 5iva who, in the previous creation, was an aspirant and eing the "oremost among those practicing meditation and rites has attained the status o" #iran!agar ha in the current creation. &he view is ased on ,g. -eda I.clxiv.<A 9&he! call It Indra, Eitra, -aruna and @ire:, Aitere!a /panishad 1.1.1 9&he =onsciousness that is )rahman is #iran!agar ha, It is Indra, It is -irat and all these %ods: and Eanusmriti W.ii.1*1 9$ome call It Agni, others Eanu and -irat:. Eundaka /panishad I.i.1 talks o" )rahmaa '#iran!agar ha( as the "irst0 orn among the gods and quali"ies him as the creator o" the universe and protector o" the world '$ankaracar!a 0 9#e was orn independentl!, unlike other worldl! creatures who take irth under the impulsion o" pun!a and papa.:(. &he second view is ased on )rhadaran!aka /panishad 1.<.1 speaking o" #iran!agar ha 9 G)ecause he was "irst and e"ore this whole ' and o" aspirants( urnt all papa: '$ankaracar!a?s commentar! egins with 9it has een explained that one attains the status o" #iran!agar ha through a com ination o" meditation and rites:, )rhadaran!aka 1.<.* 9#e was a"raid:, )rhadaran!aka 1.<.1

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9 #e was not at all happ!:, $wetasvatara <.1* 9#iran!agar ha, the "irst0 orn: and Eanusmriti Wii.>+ 9 $ages are o" the opinion that attainment o" oneness with -iratG. #iran!agar haGGis the highest result produced ! satva or pure materials 'rites coupled with meditation(. In his commentar! on )rahadaran!aka 1.<.A, $ankaracar!a sa!s, in e""ect, that di""erent predications are possi le depending on the qualit! o" the limiting ad5uncts o" the consciousness that is paramatma. #iran!agar ha, possessing limiting ad5uncts o" extraordinar! purit!, is descri ed ! srutis and smritis mostl! as the paramatma and seldom as the transmigrating 5ivatma gaining the status o" #iran!agar ha. &he eaut! o" it is that all the gods, not excluding Iswara, is unreal. &he a5naani, the one who does not know his own real nature worships them as di""erent persons. 7n anal!sis, it will e seen that since nirguna )rahman cannot e an o 5ect o" worship, the purpose o" teaching saguna )rahman is onl! to ena le man to go through worship and meditation o" saguna )rahman and graduate to 5nana !oga 'stud! o" /panishads( and gain knowledge o" nirguna )rahman. =". $ankaracar!a?s statement 9citta avataara upaa!a maatratvena:. &he in"inite )rahman or even the all pervading "ormless Iswara cannot e visualiDed. $o, in order that devotees ma! have s!m ols o" their choice "or purposes o" doing worship 'poo5a( or meditation, scriptures provide various "orms, called gods. &he spiritual seeker should not regard the gods that the! worship as real, vide .enopanishad 1.>,A,B,C. A devotee starts the spiritual practice 'sadahana( with worship and meditation o" a particular "orm, a particular god, such as ,ama, .rishna, etc. )ut, as emphasiDed in .ena /panishad 1.>, A, B.C, the gods worshipped ! people are unreal. &here"ore, the spiritual seeker has to progress "urther and leaving adherence to a particular "orm, learn to appreciate the whole universe as the mani"estation o" )rahman. #e must see ever!thing and ever! eing that is glorious as )rahman. &his is called viswaroopa0 darsanam. )ut even this also is onl! a stepping stone. /ltimatel! he has to dismiss all the gods, not excluding Iswara and the universe itsel" as unreal, learn to appreciate the nirupaadhika, nirguna )rahman and go on to identi"! himsel" with that real )rahman. 1. A 5nani has no need o" saguna )rahman worship or saguna )rahman meditation, ut, as an example to those in the lower stages o" spiritual progress, he ma! do saguna )rahman worship and saguna )rahman meditation. In this, a 5nani who has gained knowledge through the teaching o" Advaita -edanta does not make an! distinction etween gods o" one religion and another. #e can accept 3esus and Eohamed as he does ,ama and .rishna as avataras o" Iswara, appearing in the v!avaharika plane and he can happil! worship in a church or a mosque as he does in a temple. &he idea is that, in religion, meant as the teaching o" preparator!, puri"icator! disciplines that quali"! a seeker o" li eration "or 5nana kanda, there can e man! paths. )ut when it comes to philosoph!, the Advaita -edanta devotee will adhere to his "aith that the sole realit! is nirguna )rahman, the 4xistence0 =onsciousness In"init! andthe ultimate means o" li eration is onl! one and that is identi"ication with nirguna )rahma '5ivah rahma aik!am(. 4ven when the 5nani worships in a temple or pra! to god, he does so with the knowledge that it is not he

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'i.e., ! identit!, the )rahman( ut the mith!a sariraand the mith!a ahamkara that are doing so. &he 5nani will concede su""icient realit! to the world, as v!avaharika sat!am, in order to "ollow dharma ut will, at the same time dismiss the world as mith!a so that it does not a""ect him.:

Section 21 - 7rocess Of O*taining &no'ledge Of #dentit! .ith Brahman

1..&he sadhana or process "or o taining the knowledge 9I am )rahman: consists o" 9sravanam:, 9mananam: and9nididh!asanam:. =". the passage in )rhadaran!aka /panishad II.<.> 9atma vai are drashtav!ah srotav!ah nididh!sasitiv!ah.: a( $ravanam is stud! o" sastra ! listening to the teaching o" a competent teacherwho can interpret the scripture properl!, i.e., a teacher elonging to the teacher0student lineage o" -edantic teaching the guru sish!a parampara. /panishads are "ull o" seeming contradictions and o scurities. &he pro lem is that an! part o" the upanishadic lore can e su 5ected to harmonious interpretation onl! ! aperson who knows the whole; since no student will know the whole until he reaches the end o" his stud!, stud!ing ! onesel" will onl! end up in con"usion or misconceptions. $eeming contradictions and o scure portions can e clari"ied onl! through stud! o" commentaries that anal!De the purport o" the passages in accordance with the rules o" harmonious construction called mimamsa. &here are countless commentaries and su 0commentaries and explanator! works and there are works containing arguments and counterarguments among philosophers o" di""erent schools o" thought and onl! a teacher who has himsel" studied under a competent teacher in a course covering the original works, the commentaries and important prakarana granthas and works o" disputations can conve! the purport and meaning o" /panishadic passages. An ideal teacher is a 5nani o" the gurusish!a parampara 'the traditional teacher0disciple lineage, a strotri!a rahmanishta i.e., one who has himsel" learnt under a competent teacher elonging to the guru sish!a parampara and has himsel" also acquired the clear and "ull! assimilated knowledge that he is )rahman. &he idea is that unless he himsel" has learnt under a competent teacher how can he teach and unless he himsel" is convinced without an! mental reservation that he is )rahman, how can he tell the student sincerel!, 9&attvamasi: ' 98ou are )rahman:( to ena le the student to e convinced 9 aham rahma asmi: '9X am )rahman:(. $ince one cannot know whether the teacher one has approached is a rahmanishta 'the di""icult!is that 5nanam is a mental state and onl! a 5nani himsel" knows whether he is a 5nani; no external signs are in"alli l! relia le to indicate whether one is a 5nani.(,the est thing is to make sure that the teacher is at least one who has himsel" learnt under a teacher o" the guru0sish!a parampara ' i.e., a srotri!a(, hoping that !our pun!a has made !ou reach a srotri!a who is also a rahmanishta. I" the student is per"ectl! endowed with sadhana catushta!a sampatti, sravanam itsel" should ena le him to gain the knowledge 70

Haham rahmasmi? e""ectivel!. )ut "or others, there ma! e o stacles to the gaining o" this knowledge, at the intellectual and emotional levels. ( Eananam is meant "or getting the o stacle at the intellectual level removed. It is the process o" getting dou ts arising in the course o" the stud! clari"ied ! one?s own cogitation and ! discussion with the teacher. c( 6ididh!asanam is meant "or getting the o stacle at the emotional level removed. 4ven a"ter mananam has eradicated intellectual dou ts, the ha it o" emotional identi"ication with the od! mind complex 'dehaatma haava( acquired through the countless past 5anmas ma! remain. 6ididh!asanam is meant "or the destruction o" this ha it. It is o" no use i" the mind is a le to sa!, HI am )rahman? when the listening to the guru has taken place, ut on reaching home, ha itual "ixations o" the mind take over and one does action and thinks , attri uting realit! to the od!0mind0 complex and its relations , such as 9 m! son has a chronic health pro lem; I am distressed:, 9 I had invested in shares; the stock exchange index has come down; I am de5ected:, 9 I am ecoming old; I am "ear"ul; no od! will look a"ter me:, 9 What shall e in m! next 5anma? $hall I e orn in a good "amil!? 7r shall I ecome a plan or an animal or an insect?:. 9$hall I e health! in m! next 5anma or shall I su""er "rom heart pro lems and dia etes?: 9Wh! not go and see what heaven is like? Let me "ind out what 8agna or meditation I should do to go to heaven:. 9Ice cream is so tast!; I must have it during lunch toda!:. 99&.E .rishna is singing at the Academ!. $an5a! is singing at the E!lapore @ine Arts. )oth are at > p.m. I want to listen to oth. Wh! should these sa has clash like this? In an! case I must listen to one o" them. &he -edanta class also happens to e at A p.m. )ut I will cut the class toda! and go to listen to $an5a!:. &o remove these emotional distur ances 'called vipariita haavana( which low awa! Hthe aham rahmasmi? thought one had in the class, one has to dwell on the various important aspects o" the teaching such as 0 9I am the immortal )rahman. Where is the question o" an! worr! a out what I shall e in the next irth or where is the quesstion o" going to heaven?:. 9I am not this od! or this mind. 6o dou t prara dha is there and the ph!siological a""lictions o" the od! will e there, ut I have placed m! H?I: in the pure consciousness. I should not let this mind worr! a out an!thing. Let the od! go through its prara dha; this mind which is attuned to the pure consciousness should e calm and reposed:. 9I am the asanga )rahman. 9Wi"e, children etc. are all nama roopa superimposed on me, the )rahman. $ince, in this 5anma, this particular nama roopa o" a od! has married that nama roopa called wi"e and given irth to certain other nama roopa called children, this nama roopa has to discharge its duties to those nama roopa ut there is no place "or sorrow, worr! or anxiet!. 6o dou t as the v!avaharika "ather, i" m! son is ill, I have to take him to the hospital and put him under the care o" a competent ph!sician. )ut his condition should not distur the mind. I have disidenti"ied "rom the mind. I am saantam )rahman. Whatever happens to m! son is prara dha. 6othing that happens to him should distur this mind.: And so on. 4ven while experiencing things, transacting with persons and handling situations in the world, the 9I am )rahman: thought should e running as a constant undercurrent in the mind and should sur"ace immediatel! i" there is the slightest tendenc! o" intrusion 71

o" an! notion related to dehaatma haava 'identi"ication with the od! mind complex(. 'd( 6ididh!asanam can var! according to the t!pe o" viparita havana that has to e eliminated. I" samsara is due to the relationship with a person o thing, nidish!asanam should e 9 I am asanga:. I" samsara is due to a guilt "eeling or the "eeling 9 I am a papi:, the nisish!asanam should e 9guna guneshu vartante: or 9na me pun!a papam: and so on. 'e( In the course o" 5nana !oga, in the eginning, when provocative situations arise, one has to deli eratel! recollect 9aham rahaasmi:, I am not the od! or the mind. )ut later, the aham rahmasmi attitude ecomes spontaneous. 6ot that when engaged in an! secular activit!, the 5naani has to go on thinking 9I am )rahman:. )ecause his mind has to e engaged in that activit! and no two thoughts can co0exist. )u, when a situation arises in which an a5nani would react, identi"ied with his od! or his mind, "eeling sorrow, anger, etc., in the casre o" a 5naani, his "irm knowledge 9I am atma: comes into pla! spontaneousl! and governs his reaction. #is thought will e 9&his is not happening to me, the atma. Wh! should I worr!?:, 9&his cannot a""ect me, the atma: etc. 'd( In )rahma $utra, -!asacar!a stresses the importance o" repeated sravana, manana, nididh!asana o" Advaita -edanta in order that we assimilate the teaching, "ree o" all dou ts, overcoming our preconceptions carried in our mind "rom 5anma to 5anma. 4ven in secular matters. "or grasping the "ull import o" a text repeated reading is called "or. &he deeper the su 5ect, greater is the num er o" times one has to read. Advaita -edanta is an extremel! deep su 5ect. &he /panishads, explained ! $ankaracar!a?s hash!am etc. ask us to elieve three cardinal doctrines which go totall! against our experience. @irst, the! sa! that )rahman, which we cannot see, hear, smell, taste or touch, which we cannot visualise, which we cannot o 5ecti"! at all, is the sole realit!. $econdl!, the! sa! that the world which is solidl! in "ront o" us, with which we interact and undergo en5o!ment and su""ering in the process, is unreal. And thirdl!, last ut not least, the! sa! that we, the misera le human eings are identical with the in"inite 4xistence0=onsciousness0)liss that is )rahman. &o get saturated in our minds with these "acts, to the exclusion o" our misconceptions, requires repeated sravana, manana, nididh!asana 'listening to the teacher o" tradition, re"lection and discussion o" what is taught and com ating our various ha itual misconceptions a out the world and ourselves with the help o" various a *. In the course o" the stud!o" $astra, three kinds o" dou t have to e overcome. 'a( 2raamaana asam haavana Whether sruti reveals )rahman? &his is discussed and the conclusion is that sruti reveals )rahman in the sense that it removes one?s "alse notion o" a ramatvam 'sense o" limitation(. ' ( 2rame!a asam haavsna Whether $ruti teaches advaitam or dwaitam? &his is de ated ! the opponents o" advaita and advaitin. &he conclusion is that sruti teaches advaitam.

72

'c( 2ramatru asam haavana #ow can I, occup!ing a small corner in a town or village and going through the vicissitudes o" li"e e the in"inite )rahman? &he conclusion arrived at ! nididh!aasanam removing the vipariita haavana is not onl! 9 I am )rahman? ut HI have never een an!thing other than )rahman?. 1. When we talk o" 5iva rahma aik!am, it is "rom the point o" view o"" nirupadhika 5iva and nirupadhika )rahman. When we talk o" kar!a0karana0sam andha,it is "rom the point o" view o" sopadhikam5iva and sopadhika )rahman.

APPENDIX - EXPLANATORY NOTES. (N = Note)

N 1 - Can Brahman *e 6no'n
A pro lem "aced ! the Advaita preceptor is to explain the apparent contradiction etween /panishad passages like )rhadaran!aka I-.iv.F It has to e realiDed onl! ! the mind:, .atopanishad II.i.* 9It is to e attained onl! ! the mind: an d /panishad passages like &aittiri!a /panishad II.iv.1 9Words, along with the mind, return, una le to reach )rahman: , .enopanishad I.A. 9&hat which man does not comprehend with the mind: In "act, )rhadaran!aka /panishad, I-.iv.1F which sa!s 9&hrough the mind alone It is to e raised: '9manasaa eva anudrashtav!am:( is immediatel! "ollowed ! I-.iv.*+ sa!s which 9It is unknowa le: '9etat aprama!am:(:. #ow we reconcile the apparentl! contradictor! statements is explained elow. a( 7ne approach is to sa! that )rahman cannot e known means that )rahman cannot e known as an o 5ect ut there are methods ! which we are made to recogniDe )rahman. 6o one will den! that he exists as a conscious eing. Initiall!, one ma! mistake the mind as one?s true nature, ut when a constant 9I: is invoked as the same entit! witnessing the changing conditions o" the mind, one recogniDes the ultimate sakshi. And 9knowing )rahman: means that "rom the stud! o" $astra, we have to understand that the sakshi is none other than the )rahma caitan!am. In e""ect, the 4xistence and =onsciousness aspect o" )rahman is sel"0evident ut the In"init! aspect, we have to learn "rom $astra. In his commentar! on )rhadaran!aka /panishad I-.iv.1F, $ankaracar!a interprets Hmanasaa eva? in Hmanasaa eva anudrashtav!am? as Hpuri"ied ! the knowledge o" the supreme &ruth and in accordance with the instructions o" the teacher?. And in his commentar! on I-.iv.*+, he interprets Haprama!am? as H/nlike a thing eing known ! another, )rahman is the 7ne onl!; hence It is unknowa le.? #ow to recogniDe )rahman without knowing It as an o 5ect is stated in .enopanishad II.< 9)eing the witness o" all cognitions and, ! nature, eing nothing ut =onsciousness, )rahman is indicated ! the cognitions themselves, in the midst o" cognitions, as pervading all o" them. '92rati odhaviditam matam:(. .enopanishad 1.< sa!s that &hat ')rahman( is di""erent "rom the known and, again, It is di""erent "rom the unknown:. $ankaracar!a explains, 9&he known is ver! much within the grasp o" the act o" 73

knowing, that which is the o 5ect o" the ver Hto know??. Inasmuch as ever!thing is known somewhere, ! some od!, all that is mani"ested 'Jv!aakrtam? is certainl! known. &he idea is that )rahman is di""erent "rom that. )ut it should e taken to e unknown, the /panishad sa!s, HAgain, It is di""erent "rom the unknown?. H@rom the unknown? means H"rom what is opposed to the known?. &he re"erence is to that which consists o" the unmani"ested avid!a which is the seed o" the mani"ested. '&hus it oils down to )rahman eing di""erent "rom the evolved as well as the unevolved nama roopa(. ' ( Another approach is to sa! that $astra does not reveal )rahman in positive terms. 'there is no vidhimukha odhana(. =". )rhadaran!aka /panishad II.iii.A 96ow, there"ore the description 'o" )rahman( H6ot this, not this?. )ecause there is no other and more appropriate description than this Hnot this, not this?:. Internall!, we negate all names and "orms like the od!, sense organs, the mind and intellect and arrive at the unnegata le pure =onsciousness '=it(. 4xternall! we negate all names and "orms and arrive at the unnegata le pure 4xistence '$at(. And we learn "rom $astra that $at is =it; =it is $at and through the Eahavak!as like 9&attvamasi: one owns up one?s true nature as 9aham rahma asmi:. In other words, Eahavak!as do not reveal an! new entit!. &he consciousness availa le in us, the Atma, is sel"0evident. What mahavak!as do is to remove the wrong notion that it is limited and equate it with the in"inite )rahman. 4xample. In a dark room, there are two things a "lame and a stone. )oth are covered ! a pot. 7ne o" !our hands is engaged otherwise. In the other hand, !ou are carr!ing a torch with a long handle. With that handle !ou knock o"" the pots that are covering the o 5ects. &his is like vritti v!apti. &o see the stone, !ou have to direct the torch light at the stone, eause it does not shine o" its own accord. &his is like phala v!apti. )ut to see the "lame, !ou don?t have to direct the torchlight at it; it is sel"0shining 'sel"0evident(. 'c( 4la orating the points made a ove "urther, @or de"ining an!thing in positive terms, there are "ive methods. '1( I" it is an o 5ect that is o" common experience, when we re"er to it ! its name, the listener understands what we are talking a out. 4.g., all o" us have experienced the sun. $o, when an! od! wants to conve! in"ormation a out the sun, he does so mentioning the name, Hsun? and the listener understands what o 5ect he is re"erring to. &his is called de"inition ! Hroodi? or Hdrav!am?. 7r we can de"ine a thing ! its attri ute ' Hguna?(. 4.g., 3asmine "lower can e de"ined ! its "ragrance. 7r we can de"ine a thing ! its "unction 'Hkri!a?( 4.g., a kni"e can e de"ined ! its the work o" cutting. 7r we can de"ine a thing ! the species to which it elongs 'H5aati?(. 4.g., we can de"ine mango as a mem er o" the tree species. 7r we can de"ine a thing ! its relationship with something else 'Hsam andha?(. 4.g., we can de"ine ,ama as Iasaratha?s son. In the case o" )rahman, none o" these is o" an! use, ecause, according to $astra, )rahman is not an o 5ect o" experience 'H)rahman is aprame!a?(, It is attri uteless 'Hnirguna?(, It is actionless 'Hakarta?, Hnishkri!a?( it is one without a second '?adva!am?( and it is relationless 'Hasanga?(. 'd( #owever, there is one pseudo0positive method. We said that )rahman cannot e de"ined ! relationship, ecause )rahman is asanga. While this is so, in so "ar as real 74

relationship is concerned, it is not so, when it comes to a question o" unreal relationship. As an unreal relationship etween adhishtanam and adh!asa, )rahman can e de"ined. We can de"ine rope as the adhishtanam o" the unreal snake perceived on the rope; we can de"ine the waker?s mind as the adhishtanam o" the dream world. $imilarl! )rahman is de"ined as the adhishtanam o" the unreal world )rahman, the 4xistence, the sat!am, as the su stratum o" the mith!a nama roopa. Asangatvam ')rahman?s relationlessness( is not a""ected ecause the relationship etween the real and the unreal is itsel" unreal. 'e( In "act, in this connection, there is a de ate. &he opponent sa!s that i" the relationship is unreal, the de"inition is also unreal. &he proponent answers 9what does it matter i" the de"inition is unreal as long as it gives knowledge:. &he opponent asks 9i" de"inition is unreal, the knowledge it gives is also unreal; what is the use o" unreal knowledge?: &he proponent answers, 9)ecause ignorance is unreal, unreal knowledge is adequate to remove unreal ignorance. &o cure dream disease, dream medicine will do; in "act, dream medicine alone can cure dream disease. $amsara is caused ! ignorance o" )rahmatvam. Eoksha is not a real event. 7ne is ever li erated 'nit!a mukta(. What happens is that the "alse notion that one is limited is negated ! the knowledge that one is the in"inite )rahman. )oth the ignorance o" rahmatvam 'our nature as )rahman( and the knowledge Haham rahmasmi? '5nanam( are antahkarana vrittis and as such are unreal. /nreal knowledge is adequate to remove unreal, ignorance. 'Aham rahmasmi 5nanam is unreal ut the Haham rahma? re"erred to is real; it is the in"inite consciousness(.

N 2 - Conce2t Of A eal Creation Negated

1. In )rahma sutra, -!asacar!a points out the "allacies o" philosophies which talk o" a real creation and o" a creator who is onl! the intelligent cause ' 9nimitta karanam:( o" the universe and not the material cause '9upadana karanam:( . &he main points are 'a( &o contact the material, the intelligent cause must have a od! and it must e a doer. In that case, it ecomes su 5ect to pleasure and pain, desire, hatred etc; in short, it ecomes a samsari 'transmigrating entit!(. &his is contrar! to the notion o" %od eing per"ect. ' ( $ince space, time and matter emerge onl! when creation takes place, there are certain questions which de"! answer. &he! are as "ollowsM0 'i( Where was the creator when he created the world? 'ii( When did he create? '&ime and space are part o" creation. I" !ou predicate a time and space, prior to creation, there has to e a time and space in which the! originated and so on and that will lead to in"inite regress(. 'iii(Wh! did he create? 75

'iv( Where was the raw material which constituted his own od!? 'v( Where was the raw material which he could use to create the universe? 'c( )eings appear in the universe with di""erent ph!sical and mental characteristics, "inding themselves in di""erent situations, undergoing experiences involving en5o!ment and su""ering o" diverse nature. A creator who creates this diversit! will e a partial and cruel creator. 4ven in a scheme o" transmigration with karma o" men eing responsi le "or re irth and en5o!ment and su""ering, the diversit! in the "irst creation will remain. &his is contrar! to the concept o" a per"ect %od. 'd( I" the world and the 3ivatmaHs notion that he is a karta transacting with a real world were real, kartrutvam and the consequent samsara would e inherent and what is inherent cannot go awa! which means that there would e no li eration 'moksha(. $ince $astra teaches moksha as the highest goal in li"e, it is clear that the world, the 5ivatma?s identi"ication with the od! mind complex and his notion o" kartrtvam and the consequent samsara are all unreal. 'e( I" )rahman reall! trans"orms into 5ivas, )rahman will also ecome a samsaari. and attaining a samsari )rahman would e "utile. '"( Advaita -edanta avoids such pro lems, ! ( sa!ing that 'i( there is no real creation or creator 'ii( Eith!a Iswara, )rahma caitan!am re"lected in Ea!a, is the intelligent cause and mith!a Ea!a is the material cause o" the mith!a universe. 'iii( the c!cle o" creation and dissolution, 5ivas and their karma are eginningless; there is nothing like the "irst creation or the "irst karma or the "irst 5anma, 'iv( the c!cle o" creation and dissolution is an alternation o" Ea!a evolving and mani"esting as diverse nama roopa which include odies and minds o" living eings and resolving into unmani"ested condition in Iswara, 'v( the realit! is )rahman, who as 4xistence0 =onsciousness0In"init!, serves as the su stratum "or the unevolved as well as the evolved condition o" names and "orms 'vi( Iswara including Ea!a is mith!a and 'vii( though there is no origination "or a 5iva and his karma, "or an! particular 5iva, it is possi le to e "ree o" the c!cle o" irths and deaths ! gaining knowledge o" his real nature as the in"inite )rahman *. %audapadacar!a de"ines realit! as that is ever existent and unrealit! as that is temporaril! existent. 2ursuant to his de"inition, %audapadacar!a points out that none o" the three states the 5agrat, swapna, sushupti is permanent; when the one is there, the two others are not there. When we are dreaming or in deep sleep state, the world o" the waking state is not there. &here"ore, the world we experience during the waking stage is also unreal. 1. Aitere!a /panishad I.iii.1* sa!s, 97" #im there are three a odes three 'states( o" dream. &his one is an a ode, this one is an a ode, this one is an a ode.: &his /panishad is re"erring to all three states o" experience o" the 2aramatma in the empirical 'v!aavahaarika( "orm o" 5ivatma the waking state '5agrat avastha(, dream state 'swapna avastha( and deep sleep state 'sushupti avastha( as states o" dream. &his is tantamount to sa!ing that the world o" waking experience is as unreal as the world o" dream experience. 76

N " - Significance of $idehamu6ti

&hough, "or practical purposes, there is no di""erence etween 5ivanmukti and videhamukti, there is a theoretical di""erence. A 5ivanmukta continues to perceive a world through his antahkarana, though it has een "alsi"ied ! 5nanam. )ut, a"ter videhamukti, that antahkarana is no longer there to perceive the "alsi"ied world. &he consciousness which has ever een non0di""erent "rom )rahma caitan!am is no longer appears to e conditioned ! the od!.

N % - elationshi2 of Brahman and 3a!a

$ometimes, it is said that Ea!a is a peculiar power o" )rahman. 4ven sa!ing 9it is a power: is not correct, ecause power can increase or decrease. I" power undergoes change, possessor o" power has also to undergo change, ut )rahman is changeless. 6or can we sa! it is a product o" )rahman, )ecause )rahman is neither cause nor e""ect. We cannot sa! that it is a state o" )rahman, ecause )rahman does not go "rom one state to another. It is not possi le to sa! either whether Ea!a is a part o" )rahman or is separate "rom )rahman. I" we sa! that Ea!a is a part o" )rahman, we are "aced with two logical pro lems. 7ne pro lem is that )rahman is partless and Ea!a cannot e accepted to e even a part o" )rahman. &he other pro lem is that when a part undergoes change, the whole will also undergo change. Ea!a does change "rom the unevolved condition to the evolved di""erentiated condition o" names and "orms. $o, )rahman will also have to undergo change. &his cannot e, ecause )rahman is changeless. &o avoid these pro lems, i" we sa! that Ea!a is separate "rom )rahman, as a real entit!, we have to accept two real entities one, )rahman, two Ea!a. We cannot accept this, ecause )rahman is non0dual, i.e., there cannot e a second real entit!. $o, we sa! that Ea!a is 9anirvacani!a: 'i.e., inde"ina le( and that it is Eith!a 'i.e., that Ea!a is o" a lesser order o" realit! than )rahman.( 7nce we accept a status o" a lesser order o" realit! "or Ea!a, )rahman?s status as the onl! a solute changeless realit! is not a""ected and the question o" Ea!a eing a real power or a real part o" )rahman does not arise.

N , - 3a!a:s a$arana sa6ti does not affect #s'ara

'a( Iswara is aware that he is )rahman. Avarana sakti is like the cloud that hides the sun "rom the sight o" human eings on earth; the cloud does not a""ect the sun. Like that, the true nature o" human eings i.e., the "act that the! are )rahman is hidden ! the avarana sakti o" Ea!a "rom the mental vision o" human eings. )ut since Iswara is himsel" Ea!a endowed with the re"lection o" )rahman, he is not a""ected ! the avarana sakti o" Ea!a. #e is like the magician who produces illusor! o 5ects and deludes the audience ut is himsel" not deluded. ' ( -id!aran!a gives an ingenious explanation "or 3ivas eing a""ected ! the avarana sakti o" Ea!a and Iswara not eing a""ected. #e sa!s Iswara?s upadhi is 77

satva guna predominant Ea!a and 3iva?s is ra5o and tamo guna predominant Ea!a. '/padhi is a technical term "or an o 5ect which appears to trans"er its character to another o 5ect that is close !.(; Ea!a gives the "alse idea to 5ivas that the! are di""erent "rom )rahman.

N ; - 3o6sha not an e$ent in time

1. In Eanduk!a .arika, %audapadacar!a re"utes all philosophers who talk o" attainment o" Eoksha as an event in time. #is logic is that whatever has a eginning must have an end. $o a moksha that is attained will e temporar!. /nless, as Advaita -edanta sa!s, eing e!ond samsara is our permanent nature and what is called li eration is onl! the removal o" the wrong notion that one is ound, moksha will e a temporar! experience. *. 7ne o" the examples is the stor! o" the tenth man. Another example is digging o" a well. When !ou dig a well !ou are not creating space there; space is alread! there. When !ou scoop out the mud, !ou are removing a covering, the "alse notion that space was not there. Like that li eration is removal o" the covering o" avid!a, removal o" the "alse notion that I am not the in"inite )rahman.

N / - #llustrations for Brahmasat!am @aganmith!a

1. $everal examples are given in the $astra to illustrate the 5uxtaposition o" )rahman, the paramarthika sat!am, the su stratum '9adhistanam:( and the superimposed '9adh!asta:( mith!a world, the v!avaharika sat!am )rahmasat!am 5aganmith!a. &he example o"ten given is cla! and pot. =ertain similar examples are gold and ornaments, water and waves and wood and "urniture. =". =handog!a /panishad0 -I.i.< H7, good looking one, as ! knowing a lump o" gold all things made o" earth, all things made o" earth ecome known. All trans"ormation is what is initiated ! the tongue ands it is name onl!.: &aking cla! and pot, let us see what are the similar "eatures which serve to illustrate )rahman and the universe. 'a( =la! alone is su stance. =la! is the su stance. 2ot shape is not a su stance. It is onl! nama roopa When pot is made, no new su stance is created. 2ot shape does not occup! an! space other than that occupied ! cla! or add to its mass or weight. 2ot has no existence o" its own. I" cla! is spirited awa!, there will e no pot. =la! is the su 0stratum. 2ot is onl! a shape given to cla! and a name ! which the shape is distinguished 'nama roopa(. In this sense cla!, the su 0stratum alone is real. &he superimposed shape called pot is unreal. Like that )rahman as 4xistence 'though impercepti le(, as the su 0stratum 'adhishtanam( is the onl! real entit! that is there; the nama roopa superimposed 'adh!astam( on )rahman are unreal. We experience the cla! and the pot shape together. Like that, we experience the real 4xistence and unreal nama roopa together as the universe.

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' ( 2ot is evanescent. =la! was there e"ore pot was produced. =la! is there when pot has een produced and cla! will still e there when pot is destro!ed =la!, the su stance, the su 0stratum, remains as cla!, whether a pot shape is given to it or a tile shape is given to it. &he shapes appear and disappear ut cla! sta!s. Like that, )rahman, the 4xistence, is there "or ever '9nit!am:(. &he nama roopa appear and disappear 'the! are 9anit!am:(. 'c( &he pot shape is not awa! "rom cla!. It is there where the cla! is. Eith!a is not awa! "rom its adishtaanam. &he locus o" mith!a is its su 0stratum. $o, we sa! that there is no pot other than cla!. &he locus o" the adh!asta nama roopa is )rahman, the 4xistence. $o, we sa! that there is no world other than )rahman. 'd( =la! is one. $hapes are man!. =la! is one. 2ots, 5ugs etc. are man!. Like that, )rahman, the su 0stratum, is one. &he superimposed nama roopa are man!. 'e( @unctional indispensa ilit!. &he lump o" cla! cannot hold water. 2ot holds water. &he su 0stratum without nama roopa is not "unctional. @or transaction, nama roopa are necessar!. &hus )rahman is not accessi le "or transaction '9is av!avahaar!am:(. It is the nama roopa with existence orrowed "rom )rahman that transact with each other. ')hagavadgita 0 9guna guneshu vartante:.( '"( Eutual exclusiveness o" name and "orm. 2ot and tile or angle and chain canJt coexist in the same entit! 'pot does not exist in tile; tile does not exist in pot. )angle does not exist in chain; chain does not exist in angle( ut cla! exists as the su 0 stratum o" pot and tile. %old exists as the su stratum o" angle and chain. Like that, in the mith!a universe, the nama roopa are exclusive o" each other, ut the su 0 stratum, )rahman as existence is common. *. 'a(. 6o example 'drshtaaantam( would e similar in all "eatures with that which it is compared 'darshtaantam(. =la!0pot is a good example to illustrate that the su stance is )rahman and the universe o" nama roopa that are superimposed are not su stances to e counted as second entities, ut when it comes to real0unreal relationship '9sat!a mith!a sam andha:(, the point ecomes argua le, ecause the example can e construed to illustrate modi"!ing material cause '9parinami upaadaana kaaranam:( and the realit! o" the cause and e""ect eing o" the same order o" realit!. &hough not quite like milk turning into curd, cla! does undergo some sort o" change 0 a change in shape. @urther, the pot maker is o" the same order o" realit! as the cla! and has to do work to ring a out the change o" shape. &he plane on which the lump o" cla! and the shape as pot exist is also the same. &hus, it can e argued that the cla! pot example illustrates parinaami upadana kaaranam and the su 0stratum and superimposition eing o" the same order o" realit!, unlike )rahman and the nama roopa. )rahman, as 4xistence, does not undergo an! modi"ication when nama roopa are superimposed on It; it is not as i" nama roopa were another shape o" )rahman, the 4xistence. )rahman does not superimpose the nama roopa. And )rahman and nama roopa are not o" the same order o" realit!. &here"ore, examples other than cla!0pot are given in $astra to show that the su 0 stratum and the superimposed name and "orm elong to di""erent orders o" realit!.

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' ( In semi0darkness, a person mistakes the rope to e snake. &hough the snake, as a prati hasika entit!, is actuall! perceived, there is no real snake there. When another person comes along with a torch and "lashes the torch, it is known that what was perceived as a snake is onl! a rope. $imilar examples 0 A person looking "rom a distance, sees the sea0shell hal"0su merged in the sand o" the each and mistakes it to e silver. &hough the silver, as a prati haasika entit! is actuall! perceived, there is no real silver there. When he goes there and digs the sand, he discovers that what he mistook to e silver is onl! a shell. A person dreams and takes the dream world to e a real world existing outise. )ut when he wakes up, he realiDes that there was no such world. Like these, 5ivas are ignorant o" )rahman, the adhishtanam and mistake the perceived nama roopa to e real. )ut when the guru reveals )rahman and knowledge o" )rahman is gained, the world o" nama roopa is dismissed as mith!a. 'c( When the snake appears, the rope does not undergo an! change. It exists onl! as a su 0stratum "or the snake to e superimposed. Like that )rahman does not undergo an! change when nama roopa are superimposed. )rahman onl! serves as the su stratum, in Its aspect o" existence "or nama roopa to e superimposed. $o, rope0snake is a goo" example "or )rahman eing vivarta upadana karanam. 'd( &he rope is not a""ected ! the snake. &he poisonous nature o" the snake is not trans"erred to the rope. &he illness contracted ! the dream I or the happiness o" egetting a child is not trans"erred to the waker. Like that the good and evil o" the world does not a""ect )rahman. 'e( &he snake exists onl! "or the man coming across the rope in semi0darkness. @rom the point o" view o" the rope, i" we imagine the rope to e sentient, at no time, there is a snake. Like that, the world exists "or the 5ivas. @or )rahman, there is no world at all. $o, the rope0snake and the dream are o"ten cited as good examples to illustrate the unrealit! o" the world. )ut, when the light is thrown on the o 5ect, the snake disappears; when the man wakes up "rom sleep, the dream world disappears. )ut, even a"ter the knowledge that )rahman alone is sat!am and the world is mith!a is gained, the 5ivanmukta continues to perceive a world. &here"ore, in $astra, other examples are given, namel!, 'i( the desert and the mirage that is mistaken "or water and is negated on reaching the spot ut water continues to e perceived in a mirage at a spot a "urther distance awa!. 'ii( the rising and setting o" the sun, which continue to e perceived as such even a"ter it is known it is not the sun going round the earth ut it is the other wa! a out and 'iii( the perception that the earth is "lat, which continues even a"ter it is known that the earth is elliptical. '"( Another dissimilarit! to e overcome is that "or the pot there is an intelligent cause other than the material cause. &his pro lem is solved ! the Advaita -edanta thesis that Ea!a is the material cause o" the universe and Iswara, deriving consciousness as re"lected consciousness "rom )rahma caitan!am, is the intelligent cause. 'g( When we talk o" nama roopa existing in potential "orm in Ea!a and Ea!a un"olding the nama roopa, cla! pot example is use"ul; all shapes are exist in potential "orm in cla!; the potter onl! ring out particular shapes. 80

1. All this has een stated onl! to show that an! example given to illustrate the relationship etween )rahman and the universe is onl! intended to illustrate a "ew aspects ut not all and no example should e stretched e!ond a point. =omplete concordance etween an! example and the thing to e illustrated should not e expected; one should onl! take the aspects pointed out ! the teacher who gives the example; the example is not invalidated i" it does not "it in other aspects. <. Eanduk!a karika is an ela orate and illuminating commentar! on Eanduk!a /panishad, written ! %audapadacar!a $ankaracar!a?s Hparamaguru? teacher?s teacher0, in which the main theme is rahmasat!am 5aganmith!a. In the karika, in Halaata saanti prakaranam?, %audapadacar!a gives the example o" the "ire rand to show the realit! and non0dual nature o" )rahman and the unrealit! o" the world. When a "ire rand which is a "ixed single point o" light is rotated and moved in various wa!s, we perceive varieties o" light patterns. We do experience the multiplicit! o" light patterns ut we know that the! are not real. 4ven when the motions take place, the onl! thing that reall! exists is the non0dual "ire rand. We cannot sa! where the light patterns originate or where the! go when the motion is stopped. It is not as i" the various light patterns were produced as entities "rom the "ire rand when the "ire rand was set in motion or the! were resolved as entities into the "ire rand when the motion was stopped. 6or can !ou sa! that the! came "rom something outside and went ack to something outside. @rom the "ire rand example given ! %audapadacar!a in his Eanduk!a .arika we learn that 5ust as the di""erent e""ulgent patterns that appear when the "ire rand is rotated or moved in other wa!s have no independent existence and that what reall! exists is the single lighted tip o" the "ire rand, the world does not have real existence and that what reall! exists is onl! )rahman. &he "ire rand is onl! one ut the patterns that appear are man!. Like that, on the non0dual )rahman countless o 5ects appear. 8ou cannot sa! that "ire rand is the cause and patterns are the e""ects. ,eal cause e""ect relationship can exist onl! etween o 5ects o" the same order o" realit!. $o, !ou cannot sa! that )rahman is the cause and the world is a real e""ect. >. Another line o" approach which %audapadacar!a adopts in the earlier section in his .arika, the Hvaitath!a prakaranam?, is to show that like the world that we experience during dreams 'the swapna prapanca((, the world that we experience in the waking stage '5agrat prapanca( is also unreal. #e wants us to extrapolate our experience o" the swapna prapanca to the 5agrat prapanca. &he dream world that I perceive as external to me is nothing ut thoughts in the mind. While I am dreaming, I do experience a world o" external o 5ects ut when I wake up I know that there was no such world, that the external o 5ects that I experienced were nothing ut thoughts passing through m! mind. %audapadacar!a sa!s that 5ust as the swapna prapanca is unreal "rom the point o" view o" the one who has woken up, the 5agrat prapanca is unreal "rom the point o" view o" one who has understood that the onl! entit! that exists as a solute realit! 'paramarthika sat!am( is )rahman.

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N 0 - -i$e Definitions Of 3ith!a

&he "irst de"inition 0 given ! 2admapada in 2ancadipika @alsit! is the character o" not eing the locus o" either eing or non0 eing. &he "alsit! is constituted ! eing di""erent "rom sat ' eing( and asat 'non0 eing(. &he example given is the illusor! silver perceived on the shell. &he second de"inition 0 given ! 2rakasatman in 2ancapadika0vivarana &he "alsit! o" a thing consists in the thing eing negated "or all three periods o" time in the locus in which it appears. ' &he "alsit! 'mith!aatvam( consists in eing the prati!ogi 'negatum( o" a negation 'nisheda( which is traikalika '"or all three periods o" time past, present and "uture ( in a locus in which it appears. &he illusor! silver is "alse in the sense that it is negated "or all three periods o" time past, present and "uture in the shell in which it is presented as an o 5ect o" experience. &his is ased on the scriptural text, 9&here is nothing else whatsoever:. &he world o" multiplicit! is eternall! negated in the non0dual )rahman which is the locus o" the appearance o" the world and as such, the world is "alse. &he third de"inition this is also given ! 2rakasatman &he "alse is what gets canceled ! cognition..&his is ased on the scriptural text, 9&he enlightened is "reed o" names and "orms.: &he illusor! snake is "alse in the sense that it is canceled ! the cognition o" rope as rope. . &he world is "alse in the sense that it it is canceled ! the knowledge ko" )rahman. &he "ourth de"inition 0 given ! =itsukhacar!a in &attvapradipika &he "alsit! o" an!thing positive is its character o" its eing the prati!ogin. 'counterpart( o" the a solute negation that resides in what appears to e its own su stratum. &he shell silver is something positive and it is "alse. Wh! is it "alse? It is "alse ecause it is eternall! negated in the ver! shell that appears to e its locus. &he o 5ects o" the world are also "alse in the same sense. @or example, a cloth is a positive o 5ect and it appears to reside in the threads which constitute it. )ut in those ver! threads the cloth is eternall! negated. &he cloth is there"ore "alse. &he "i"th de"inition 0 given ! Ananda odhacar!a in 6!a!adipavali. What is di""erent "rom the real 'sat(, i.e., that is, other than the real, is "alse. According to Advaita -edanta, )rahman alone is real 'sat(; the o 5ects o" the world, like a pot or cloth, are di""erent "rom )rahman. &he! are, there"ore, "alse.

N 1 - A criterion of 3ith!a
In %audapadacar!a?s Eanduk!a karika, it is said that one o" the criteria "or holding that oth the external world and the mind is mith!a is mutual dependence

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'9an!on!a asra!atvam:( which is tantamount to a sence o" independent existence. &he world cannot e proved without the mind. 7nl! when a thing is perceived or in"erred on the asis o" certain perceptions can we sa! that a thing exists. $o, mind is necessar! to predicate the existence o" o 5ects. &he other wa! a out, i" there is no world as o 5ect, there is no place "or mind as su 5ect. &he known is proved ! the knower and the knower is proved ! the known. &his is the mutual dependence which makes us relegate oth the mind and the world to the categor! o" mith!a.

N 14 - 3ith!a not mere imagination

Apropos o" mith!a, a question that has een discussed in Advaita -edanta literature, in the context o" the example o" rope snake to illustrate the unrealit! o" the world is whether there is actual perception o" a snake on a rope or is it 5ust a thought in the mind. It is said that mere imagination o" a snake cannot produce "ear. ' What takes place is the perception o" the actual DicDag "ormation elonging to the rope and superimposition o" a mistaken notion that it is a snake(. 7nl! i" the cognition itsel" is to the e""ect that there is a snake in "ront, the person will e "rightened. &his is the asis "or sa!ing that snake is experienced ut it is negated when the rope is revealed. $imilarl!, the question is asked, 9Is the dream tiger a perceived o 5ect or is it mere imagination. I" it was mere imagination, the dream I, con"ronted with a tiger in the "orest would not e "rightened. &he rope0snake and the dream tiger are said to e mith!a o" the prati hasika variet!. Like that, the world is also mith!a ut o" the v!avaharika variet!. . &here is a di""erence etween the snake mith!a and the world mith!a. $nake disappears when the rope is revealed. )ut the world continues to e experienced ! the 5ivanmukta even a"ter )rahman is revealed. $o, Advaita -edanta cites the example o" mirage, sunrise etc. 4ven a"ter we know that the! are not real, we continue to experience them. Whatever is perceived ut is not real is called Hanirvacanii!a? in -edanta; it is another term "or mith!a.

N 11 - >ie's Of Buddhist Schools A*out ealit! efuted

1. In )uddhism, there are two ranches 0 #ina!ana and Eaha!ana. &here are two schools in the #ina!ana ranch $ountraantika and -ai hashika. )oth the schools o" #ina!ana accept the existence o" consciousness as well as a world o" o 5ects outside the mind and maintain that an! o 5ect has onl! momentar! existence. &his is called 9u ha!a astitva vada:. '&here is an internal di""erence, etween $autrantika and -ai hashika, which is not relevant "or the purposes o" this discussion. &he internal di""erence is 0 "or the $autrantika, the acceptance o" the existence o" a world outside the mind is a matter o" perception and "or the -ai hashika, it is a matter o" in"erence.( In the Eaha!ana also, there are two schools 8ogacara and Eadh!amika. 8ogacara denies the existence o" the world outside the mind ut accepts the existence o" consciousness. $autrantika, -ai hashika and 8ogacara all three sa! that consciousness is momentar!. '&he! do not accept an! unchanging consciousness.( &hat is to sa!, one cognition arises, exists "or 5ust a moment and 83

disappears e"ore the next cognition arises. &his doctrine is called 9.shanika -i5nanam:. @or the Eadh!amika school o" Eaha!ana, realit! is nothingness 'sun!a(; $o, it is called sun!avada. In e""ect, there are three main doctrines 'i( 9/ ha!a astitva vada: 0 the doctrine that there is a world o" o 5ects having momentar! existence, as well as momentar! consciousness 'ii( 9.shanika vi5nanam: 0 the doctrine that there is no external world at all ; what there is onl! consciousness and that consciousness is momentar! and 'iii( 9$un!avada: the doctrine that realit! is nothingness . In )rahmasutra, -!asacar!a and in his )hash!ams, $ankaracar!a re"ute 'i( the doctrine that there is no world outside the mind 'ii( the doctrine that consciousness is momentar! and 'iii( the doctrine that realit! is nothingness. *. &he #ina!ana doctrine that an! o 5ect in the external world has onl! momentar! existence is re"uted as "ollowsM0 'i( It is contradictor! to the #ina!ana doctrine o" cause e""ect relationship '9kar!a0 karana sam andha:(. I" #ina!ana philosophers want to maintain kar!a karana sam andha, the! have to give up the idea o" momentar! existence o" o 5ects or vice versa, ecause the essential nature o" a cause continues to inhere in the e""ect; "or example, cla! continues to exist when pot shape is given to a lump o" cla! and certain chemical elements o" milk continue to exist when milk turns into curd. 'ii( 7ur experience is and science also tells us that matter is never totall! destro!ed. It onl! changes "rom one "orm into another 'law o" conservation o" energ! and matter.( 'iii( )uddhism also elieves in re irth and the c!cle o" samsara. And it talks o" deli erate destruction '9prasank!a!ana nirodha:( o" samsara ! the seeker pursuing certain spiritual practices '9sadhana:(. I" samsara like ever!thing else has onl! momentar! existence, and will in an! case die a natural death, in a moment, where is the question o" deli erate destruction through sadhana? $o, the doctrine o" momentar! existence o" o 5ects and the concept o" sadhana do not go together. 'iv( I" it is said that ever! o 5ect has onl! momentar! existence, it is tantamount to sa!ing that ever! o 5ect is created out o" nothing; such creation is contrar! to experience. I" nothingness is the cause o" o 5ects, since cause inheres in e""ect, we should e experiencing onl! nothingness ever!where, ut we sa! Hpot is H , tree is? etc. I" nothing is required "or producing something, to accomplish a thing, no e""ort would e needed. 'v( &he "act that "or growing a mango tree, we sow mango seed and not cocoanut seed proves that a speci"ic material trans"orms into a speci"ic product. &his proves continued existence o" an o 5ect in a di""erent "orm, not momentariness. 1. &he doctrine o" the 8ogacara school o" Eaha!ana that there is no external world outside the mind is re"uted as "ollowsM0 'i( 7ur experience clearl! proves the existence o" a world outside the mind. I" there is onl! consciousness and there is no external world at all, how is it that cognition is

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not uni"orm ut varied and di""erentiated like a tree, river, mountain, a man, an animal and so on and like color, sound, smell etc. 'ii( In sushupti, we continue to have consciousness ut there is no cognition onl! ecause contact o" sense organs and mind with external o 5ects is severed. &he moment we wake up, the contact is revived and there is cognition o" external o 5ects. 'iii( &o explain cognition o" di""erentiated o 5ects, the Eaha!ana philosopher sa!s that what appear as di""erentiated o 5ects are impurities o" kshanika vi5nanam. &his is countered ! pointing out that impurities in a su stance are not the same as the su stance. $ince the onl! thing that this Eaha!ana philosopher accepts is kshanika vi5nanam, there is no place "or an!thing else such as impurities. 6ow, he tries to escape ! sa!ing that impurities are also kshanika vi5ananams. &he a surdit! o" this statement is pointed out ! sa!ing that since, in this school, kshanika vi5ananams are the realit!, i" impurities are kshanika vi5nanams, impurities can never e removed which means that there is no moksha. 'iv( /nless the existence o" a world outside the mind is conceded, how can one explain the distinction etween a thought arising "rom the contact o" the mind through the sense organs with an o 5ect outside and a mere thought when no external o 5ect is present? $itting in =hennai one thinks o" -aranasi. Later, one travels to -aranasi and athes in the %anga. 7ne is in o""ice and is thinking that he "orgot to tell his wi"e, e"ore leaving "or o""ice, that he was taking her to a cinema in the evening. Later, one comes home and takes one?s wi"e to a theatre. 7ne is wondering wh! one?s "riend has not come. Later, the "riend comes and one talks to one?s "riend "or hal" an hour. 7ne imagines how nice it would to have ice cream when it is so hot. In the evening, one goes to the ice cream parlour and takes ice cream. 7ne comes ack "rom a holida! in the #imala!as and returning to =hennai, remem ers the cold in the #imala!as while he is walking in the scorching sun in Anna $alai. I" there is no external world, how can all this e explained? 4ven "or a 5ivanmukta, there is an external world outside the mind, on the v!avaharika plane. &o this, the )uddhist uses a counter argument and cites the example o" the dream which is reall! onl! thoughts in the mind ut which, nevertheless, are perceived as o 5ects. &his is re"uted ! sa!ing that there is a di""erence; o 5ects perceived in the dream are known to e "alse when we wake up ut the o 5ects o" the waking world are not negated ever! morning like that. @urther, whereas swapna prapanca 'the dream world( is nothing ut the vasanas within the mind o" the particular person and it eing outside is onl! an illusion and no other person perceives it, 5agrat prapanca actuall! exists outside the mind and the same o 5ects are perceived ! all persons. I" it is held that 5agrat prapanca is also onl! in the mind, one should e a le to sa! which is the other world the experience o" which could produce the vasanas which can e pro5ected ! the mind as the 5agrat prapanca. @or this, there will e no answer. @urther how can !ou explain the distinction etween erroneous perception like perception o" snake on the rope and right perception o" rope as rope? 6one o" the a ove phenomena can e explained unless the existence o" an external world outside the mind is conceded. 'In Advaita -edanta also, in certain 85

"ormulations, it is said that there is no external world. )ut, there, the existence o" a world outside the mind is not denied. What is pointed out is that there is no world o" the same order o" realit! as )rahman, the paramartika sat!am; oth the world and the mind are superimpositions on )rahman and are categoriDed as v!avaharika sat!am.( 'v( I" there are no external o 5ects how can we explain the di""erent t!pes o" emotion, such the pain o" a mosquito ite and the 5o! o" perceiving the laughter o" a child? 'vi( &he strong argument o" the Ea!a!ana adherent is dream I" mind can create what seems like external o 5ects in dream, wh! can?t mind do such creation in 5agrat? &o this the #ina!ana would sa! that "rom the point o" the dream individual the o 5ects do exist outside his mind. $imilarl!, "or the 5agrat individual, the 5agrat o 5ects exist outise his mind. <. &he doctrine o" oth schools o" #ina!ana and the 8ogacara school o" Eaha!ana that consciousness has onl! momentar! existence 'kshanika vi5nanam( is re"uted as "ollowsM0 'i( I" it is held that consciousness arises, exists "or 5ust a moment onl! and is gone e"ore the next consciousness arises, one cannot explain memor! '9smriti:(. We remem er onl! what we have experienced. 4xperience occurs "irst and recollection therea"ter. 7nl! i" there is a consciousness that exists continuousl! "rom the time o" experience up to the time o" recollection can the mind connect the past and the present and produce the recollection vritti. &hat the mind so connects is adequate proo" o" the existence o" a permanent consciousness. /nless the same consciousness which was there at the time o" experience is still there at the time o" remem rance, one cannot sa! that one remem ers that one experienced a particular o 5ect in terms such as 9I remem er that I met Ievadatta during the "estival at the temple.: I" there is nothing like a continuous consciousness, remem rance cannot take place. 'ii( I" consciousness is momentar!, recognition '9prat!a hin5a:( cannot take place. &he di""erence etween smriti and prat!a hin5a is that in smriti, the o 5ect experienced is not present at the time o" remem rance; in prat!a hin5a, the o 5ect experienced is present at the time o" recognition. 2rat!a hin5a also proves the continued existence o" the su 5ect, esides proving the continued existence o" the o 5ect. /nless the same consciousness was there at the time o" the "irst experience and is still there at the time o" the su sequent experience, one cannot recogniDe the o 5ect experienced previousl! and eing experienced currentl! to e the same, in t1erms such as 9&he Ievadatta who is now in "ront o" me is the same Ievadatta whom I met during the "estival at the temple.: 'iii( &o this, there is a counter0argument ! the .shanika vi5nana adherents. &he! sa! that the person !ou see now or think !ou see now is not the same person !ou met or !ou thought to e there earlier. &hat person or the thought o" that person existed onl! at that moment. &his person or the thought o" this person exists onl! at this moment. 8ou are deluded into thinking that it is the same person or the thought

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o" the same person ecause the person that existed then or !ou thought existed then and the person existing now or is thought to e existing now are similar. And the! give the example o" the "lame appearing to e the same, though, at each moment, a separate drop o" oil is eing urnt and the example o" the stream appearing to e a continuous entit!, even though the water molecules that were there at an! given point a moment ago have een replaced ! another set o" molecules alread!. &he -edantin re"utes this ! sa!ing that even "or recogniDing similarit! etween an o 5ect that existed in the past or the mere thought o" such an o 5ect and an o 5ect that exists at present or the thought o" such an o 5ect, the same consciousness that experienced the o 5ect or had the thought o" such an o 5ect in the past should exist at present. 4ven i" one ma! sa! that similarit! o" o 5ects is possi le in rare cases, how can an! od! dou t the recognition o" onesel" as a continuous personalit!? 7ne sa!s 9I who went to ed !esterda! and slept soundl! am now awake and am talking to m! wi"e a out our program o" visits this $unda!.: /nless the same 9I: consciousness that was there when one went to ed !esterda! is continuing to exist now when one is awake and talking to one?s wi"e, how can this phenomenon e explained. '&he kshanika vi5nanam o" the )uddhists is the ahamkara o" Advaita -edanta. In Advaita -edanta, esides ahamkara, which is the changing consciousness, there is atma 'sakshi(, the unchanging consciousness, invoked as the constant I existing during the changing cognitions o" the mind.( 'iv( In Advaita Eakarandam, the author uses a graphic argument. A person can never know his own irth or death. 7ne?s irth is the last moment o" one?s prior non0existence. 7ne?s death is the "irst moment o" one?s posterior non0existence. 7ne is not there to know either. Like that a momentar! consciousness cannot know that it is momentar!. It is not there when it is orn and it is not there when it dies. Another momentar! consciousness cannot know it either, ecause consciousness 6o.1 dies e"ore consciousness 6o.* is orn and consciousness 6o.1 is not !et orn when consciousness 6o* dies. $o, the question is who is there to know that consciousness is momentar!? /nless a continuous consciousness is accepted, the existence o" momentar! consciousness or a series o" momentar! consciousnesses that succeed one another cannot e esta lished. 'v(. I" all that there is momentar! consciousness, 'a( there cannot e an! notion o" means and ends. When the thought o" end comes, the thought o" means is gone. ' ( &here cannot e an! notion o" possessor and possessed. When the thought o" possessed comes, the thought o" possessor has gone, and 'c( &here cannot e the notion o" an article having a name. When the thought o" name comes, the thought o" the article has gone. >. ,e"utation o" sun!avada 0 =ommenting on the third sentence o" the =handog!a /panishad mantra -I.ii.1 97, good looking one, in the eginning this was 4xistence alone. 7ne onl! without a second:, $ankaracar!a sa!s, 9&he nihilists 'vainaasikaa(, sa! that this world, e"ore creation, was non0existence, merel!

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a sence o" existence. GG.7 5ectionM I" the idea o" the nihilists is that e"ore creation it existed as non0existence, one onl!, without a second, how can the! speak o" a connection with time, association with num er and non0dualit!? -edantinM Yuite so. &his is not logical "or those who accept onl! a sence o" existence. And their admission o" mere non0existence is illogical also ecause the existence o" the person who denies existence cannot e denied. I" it is held that the one who admits 'non0 existence( exists now ut not e"ore creation, then it is not so, ecause there is no proo" o" non0existence o" 4xistence e"ore creation. It is illogical to imagine that there was non0existence alone e"ore creation.: -id!aran!a also re"utes ! asking the philosopher who sa!s that there is nothing 98ou sa! that there is nothing. )ut are !ou there or not?: #e cannot ut sa! 9I am:. &his is enough to esta lish that to sa! that there is nothing is a surd.

N 12 - &arma Not 3eans Of 3o6sha

In Advaita -edanta, knowledge 'discover! o" one?s identit! with )rahman( is the ultimate means o" moksha. $ome philosophers talk o" karma or upasana as the immediate means o" moksha. ')oth karma and upasana are action involving motion. .arma is a movement o" the od!. /pasana is thought which is a movement o" the mind(. &his is re"uted ! $ankaracar!a. $ankaracar!a?s logic is as "ollowsM0 Eoksha is attaining )rahman 'i.e. identi"ication with )rahman(. &he positive result o" .arma is onl! o" "our t!pes as shown in rackets. )rahman dos not "all in an! o" these "our. 'a( ',eaching a destination.( )rahman is all pervading 'sarvagatah(; there is, there"ore, no question o" reaching )rahman. ' . ('2roduction. 4.g., $eed is sown; crop is produced.( )rahman is ever one?s nature. )rahman is un orn and eternal '9a5a:, 9nit!a:. &he question o" )rahman or )rahman0ness '9)rahmatvam:( eing produced does not arise. 'c( ',e"inement. 4.g.,Washing a dirt! cloth(. )rahman is ever pure 'nit!a suddha(. &he question o" puri"!ing )rahnman does not arise. 'd(('Eodi"ication.( )rahman and one?s own nature as )rahman are changeless '9nirvikara:(; the question o" modi"!ing to ecome We read so man! o ituaries in the newspapers ut our peace o" mind is not a""ected. )ut it happens to e the death o" a close relative, we are sad. 7nce I understand that I am not this individual od! and mind ut I am the in"inite )rahman, nothing in the v!avaharika world which includes the individual od! and mind I am orn with will a""ect me since I have disidenti"ied with them.

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Another important point, emphasiDed ! $ankaracar!a elsewhere is that in karma and upasana, one has to regard the Lord to e di""erent "rom onesel" whereas 5nana leading to li eration is discover! o" one?s identit! with )rahman. .arma and upasana are ased on dehaatma haava, whereas 5nanam is destruction o" dehatma hava.

N 1" - Adh!asa
1. &he "undamental tenets o" Advaita philosoph! consist o" 'i( &hree orders o" realit!, with )rahman as the 4xistence0=onsciousness0In"init! as the highest order o" realit! and the su stratum, the nama roopa appearing on that su stratum as the next lower order o" realit!, and the dream world and erroneousl! perceived things like snake on the rope, as the lowest order o" realit! paramartikam, v!avaharikam and prati hasikam, respectivel! 'the latter two which have no independent existence eing called mith!a( 'ii((Identit! o" the consciousness o" the 5ivatma and the all pervading consciousness, )rahman, 'iii( Avid!a 'Ea!a( 'iv( Iswara and 'v( Adh!asa *. )! the avarana sakti o" Avid!a the awareness o" the true nature o" 3ivatma as )rahman is covered 'concealed "rom the 3ivatma(. &he vikshepa sakti o" Avid!a misleads the 5ivatma into regarding the world as real and identi"!ing himsel" with the od! mind complex. &his is called adh!asa. Adh!asa is de"ined as mistaking a thing to e other than what it reall! is. In the process o" adh!asa, 5ivatma, owing to sel"0ignorance, superimposes anatma 'the od! mind complex( and its properties on atma and sa!, 9I am "at: 9I shall die soon:'"alse trans"erence o" the characteristic o" the od! on atma( 9 I wrote a short stor! toda!: ' "alse trans"erence o" the doership, the kartrtvam on atma( 9I en5o!ed m! dinner toda! : '"alse trans"erence o" the en5o!ership, the hoktrtvam on atma( 9 I am a scholar: '"alse trans"erence o" the intellect on atma( 9I am a "ather:, 9I am a hus and '"alse trans"erence o" the relationship o" the od! on atma(, 9 m! house is leaking: '"alse trans"erence o" the possessorship on atma(. $o doing, 5iva is a""licted ! the limitations and tri ulations arising "rom this superimposition. &he other wa!, when one sa!s 9I am a conscious eing: it is superimposition o" the consciousness elonging to atma on anatma. 1. 7pponents o" Advaita -edanta argue that adh!asa is not possi le, ecause the requirements o" adh!asa are not there "or superimposition o" anatma on Atma to take place. &he requirements, the! sa!, are as "ollowsM0 'i( &he real o 5ect should e perceived in "ront. 'ii( &here must e ignorance o" the identit! o" the real o 5ect. 89

'iii( &here must e similarit! in "eatures etween the real o 5ect and the thing that is superimposed. 'iv( &he person who is superimposing a thing should have experienced a real mem er o" the superimposed species previousl! so that the impression le"t ! that experience 'samskaara( is there in the mind when he is superimposing. &hese requirements are not met in the case o" Atma anatma superimposition, according to them, as shown elow. 'i( Atma is not perceived as an o 5ect, 'ii( $ince atma is sel"0evident, the identit! o" atma is not unknown, 'iii( &here is no similarit! etween atma and anatma, and 'iv( anatma is unreal; so, the question o" an!one having experienced a real anatma previousl! does not arise and, there"ore there can e no samskara o" the experience o" anaatma. <. &hese o 5ections are countered ! $ankaracar!a in his adh!asa hash!am which is an introductor! portion o" his commentar! on )rahma $utram as "ollowsM0 'i( @or adh!asa to take place, it is not essential that the o 5ect should e perceived .It is su""icient i" the entit! is known. Atma is known in the sense the atma is sel"0 evident as the sakshi, 'the constant consciousness availa le "or recognition, particularl!, in sushupti(. 'ii( &he condition required "or adh!asa is not total ignorance o" the identit! ut part ignorance. We all sa!, 9I am:; that means the existence aspect 'sat amsa( and the consciousness aspect 'cit amsa( o" atma are known to us. )ut there is one part that is not known to us; that 9I am in"inite: is not known to us 'the anantatva aspect o" atma is not known(. '4xample. &hat there is a thing with a particular shape in "ront is known. )ut that the thing has the characteristics o" a rope is not known. And the characteristics are mistaken to e those o" a snake(. 'iii( $imilarit! is not an invaria le requirement. &here are cases where there is no similarit! and still, there is adh!asa, e.g., space is not similar to an!thing ut we do superimpose lueness and a dome like shape on it. 'iv( 6o dou t samskara o" a previous experience is necessar!. )ut it need not e o" the experience o" a real entit!. 4ven i" the samskara is o" the experience o" a "alse entit!, in the past, it is su""icient to produce the present adh!asa. '$uppose I am "amiliar with the an!an tree and I have the ha it o" doing peram ulation 'pradakshinam( o" the tree. I go to a village in another region; there I see a tree with leaves similar to those o" the an!an tree. I mistake it to e a an!an tree and do pradakshinam. Later I go to another village where there is a tree o" the same species. 7n the asis o" the samskara o" the previous adh!aasa, I do pradakshinam o" this tree also(. '&he example given in a prakarana grantha called H-icara sagara "or the "irst adh!asa is mistaking a utter tree, madhuka vrksha, madhuca lati"olia, "or a mango treeAnother example is samskara arising out o" the experience o" a 90

v!avaharika adh!asa eing the asis "or a prati hasika adh!asa is 0 . $uppose a person sees a ghost in a movie and this samskara 'retained memor!( leads to his perceiving a ghost in his dream. &he ghost in the movie is not a real ghost. )ut the samsakara o" having seen that is adequate to create the perception o" the dream ghost which is also unreal. $imilarl! the experience o" having perceived a "alse world previousl! is su""icient to produce the samskara necessar! to produce the current perception o" a "alse world. (. @or the question how the "irst adh!asa arose, the answer is that avid!a which en genders adh!asa is eginningless 'anaadi(. >. Adh!asa is classi"ied into two kinds 0 $opaadhika adh!aasa and 6irupaadhika adh!aasa. $ince the superimposition o" the red color on the cr!stal is a "alse trans"erence "rom a real upadhi 'the red "lower(, it is called sopadhika adh!asa. Whereas, the superimposition o" the snakeness is a "alse trans"erence "rom an unreal upadhi, it is called nirupadhika adh!asa. &he superimposition o" Ea!a and nama roopa on )rahman is nirupadhika adh!asa.: A.. $astra0 ased logic "or postulating adh!asa is as "ollowsM0 /panishads sa! that atma is asangah, apanipadou, amanah. $o atma is akarta and a hokta. )ut 5ivatmas identi"! themselves with the od! mind complex and engage themselves in worldl! and religious transactions. &his cannot happen, unless the! are deluded into trans"erring the kartrutvam, hoktrutvam etc. elonging to anatma to atma.

N 1% - Classification Of Adh!asa. Conce2t Of U2aadhi

1. Adh!asa is two0"old. 'a( arthaadh!aasa and ' ( 5nanaadh!aasa. &he appearance o" a "alse o 5ect on the su stratum o" a real o 5ect is arthadh!asa. &he thought that mistakes the "alse o 5ect to e the real o 5ect is 5nanadh!asa. &he mirage see on the sand is arthadh!asa. &he thought in the mind o" the traveler in the desert that it is water is 5nanadh!asa. In respect o" the world, the a5nani has oth arthadh!asa and 5nanadh!asa. &he 5nani ceases to have 5nanadh!asa and he has onl! arthadh!asa. &he a5nani takes the world to e real and, consequentl!, he has samsara. &he 5nani continues to perceive the world ut he knows that it is "alse; there"ore he is "ree o" samsara. *. When !ou sa! 9I am the doer: or 9I am the en5o!er: or 9I am the thinker:, !ou are superimposing ahamkara on atma. &his is called 9dharmi adh!asa:. When !ou sa! 9I am angr!: !ou are superimposing an attri ute o" ahamkara on atma. &his is called 9dharma adh!asa:. When !ou sa! 9I am conscious:, !ou are superimposing the Hattri uteJ o" atma on ahamkara. &his is also dharmi adh!asa. &here cannot e dharma adh!asa involving the superimposition o" atma on ahamkara. )ecause, "irst, adhishtanam cannot e superimposed on upadhi. $econdl!, i" !ou sa! that atma is m!sel", it is not error 'adh!asa(, ut 5nanam '9aham rahmasmi: knowledge(. 1. &here is another classi"ication o" adh!asa, connected with the concept o" upadhi. &he entit! which is superimposed on another or en entit! the characteristics o" 91

which are "alsel! seen in another is called upadhi and the entit! on which the superimposition takes place or to which the characteristics appear to have een trans"erred is called upahitam. &he adh!asa takes place where the two real entities are close to each other or an unreal entit! is located on a real entit!. &wo kinds o" examples are given. 7ne is the closeness o" the transparent cr!stal and the red hi iscus "lower. &he redness o" the "lower is "alsel! trans"erred to the cr!stal and the cr!stal appears to e red. In this case, oth the upadhi and upahitam are real entities. &his is called samsarga0 adh!asa. #ere, what is mith!a is not the upadhi ut the relation o" the red color o" the "lower to the cr!stal. &he other example which is more suita le "or the case o" the superimposition o" avid!a and the world o" pluralit! on )rahman is the rope and the snake. &he snake is superimposed on the rope the rope appears to e poisonous and "rightening. $imilarl! avid!a and the di""erentiated nama roopa are superimposed on )rahman. &his is called swaroopa0 adh!asa. #ere, the superimposed entit! itsel" is mith!a; the upadhi is unreal and the upahitam is real. <. &here is an alternative terminolog! $opaadhika adh!aasa and 6irupaadhika adh!aasa. $ince the superimposition o" the red color on the cr!stal is a "alse trans"erence "rom a real upadhi 'the red "lower(, it is called sopadhika adh!asa. Whereas, the superimposition o" the snakeness is a "alse trans"erence "rom an unreal upadhi, it is called nirupadhika adh!asa. &he superimposition o" Ea!a and nama roopa on )rahman is nirupadhika adh!asa.: >. &he ver! concept o" Iswara and 5iva is adh!asa. )rahman, qua )rahman, is not the cause, the inner controller, or the witness o" the universe, all o" which are characteristics o" Iswara. $imilarl!, )rahman is not a cogniDer or an agent or an en5o!er; all these characteristics elong to 5iva. )ut the non0dual )rahman, on account o" the association with avid!a appears in the dual "orms o" Iswara and 5iva. Ea!a is the upadhi "or )rahman to appear as Iswara and Ea!a?s product, the intellects o" 5ivas, are the upadhis "or )rahman to appear as 5ivas. When realit! is attri uted to the upadhis, )rahman is called visishta caitan!am. When the upadhis are understood to e mith!a, )rahman is called upahita rcaitn!am. $ince the experienced universe is a com ination o" )rahman as 4xistence and the superimposed nama roopa, what we experience on the v!avaharika plane, is sopaadhika )rahman, whether we make the mistake o" taking the world o" nama roopa to e real or not.. 6irupaadhika )rahman is there onl! on the paramarthika plane. A da! to da! example "or visishta and upahita is as "ollowsM 0 I ask !ou to give me water to drink. 8ou have to ring it in a tum ler. &he tum ler is an integral part o" !our ringing the water. 6ow, the water is tum ler0visishta. When I drink the water, I swallow onl! the water, knowing that I am not supposed to swallow the tum ler ut I am still holding it. $o, at the time o" drinking, the water is tum ler0 upahita. /pahita caitan!am is experienced even a"ter it is known that the upadhi is mith!a, 5ust as !ou hold the tum ler while drinking water, even a"ter knowing that !ou can?t swallow the tum ler.

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N 1, - #gnorance And &no'ledge Of #dentit! .ith Brahman - Both O2erations Of The #ntellect
When )rahman is said to e 95nanam: in the mantra, 9$at!am 5nanam anantam )rahma: the word 95nanam: re"ers to the eternal consciousness which is )rahman?s nature. It is called 9swaroopa 5nanam:. It is not swaroopa 5nanam that destro!s sel" ignorance. I" that was the case, since swaroopa 5nanam is eternal, no od! would ever e ignorant. In "act swaroopa 5nanam illumines ignorance as well as knowledge, through cida hasa. What destro!s sel"0ignorance is vritti 5nanam, the vritti that I am )rahman. &his vritti 5nanam 'knowledge( is gained ! the ahamkara. &he notion that I am a limited individual is destro!ed ! the vritti that I am the in"inite )rahman. When I sa! 9I:, i" I identi"! with ahamkara, I am in samsara. I" I own up the unchanging in"inite consciousness as I, it is moksha. In oth cases it is m! ahamkara which does the 5o o" identi"ication, ut the entities regarded as m!sel" is ahamkara in the "ormer case and )rahman in the second case.

N 1; -

ole Of 3aha$a6!as

Eahavak!as do not reveal an! new entit!. &he consciousness availa le in us, Atma, is sel"0evident is recognised ! us alread!. What a mahavak!am does is to remove the wrong notion that it is limited. What is revealed ! mahavak!as is the )ramatvam status o" the alread! recognised entit!. &o illustrate this, in &aittiri!a hash!am II.1, $ankaracar!a relates the stor! o" a team o" ten persons crossing a 'dangerous river ! swimming(. 7n reaching the other shore the commander wants to check whether all have reached sa"el!. #e counts one ! one. 4ngrossed in counting others, he misses counting himsel" and arrives at nine and he is sad that one o" then had got drowned while crossing and wails. A person who is passing ! hears the wailing, and eing told the reason, counts the mem ers o" the team, one ! one. #e comes to the commander last, and points out H8ou age the tenth man?. In this stor!, the passer0 ! is not ringing a tenth man; he is onl! revealing the tenth0 man status to the tenth man. &he consciousness in me I have alread! recognised. What I understand through mahavak!am is that it is in"inite. 8ou do not create space. When !ou are in a room, !ou ma! have a wrong notion that space is limited ! the walls o" the room. 8ou demolish the walls; !ou recogniDe that what !ou thought was room0limited space is in "act the all pervading space.

N 1/ - Anal!sis Of 3aha$a6!as
Eahavak!as are sentences containing words which are in saamaanaaadhikaran!a, i.e., all the words in the sentence, eing grammaticall! in the same case, point to the same entit!, though each has a di""erent signi"icance. &here are three main methods o" anal!Ding the samanadhikaran!am o" the wordsa in the mahavak!as. &he method o" anal!Ding the mahavak!a 9&attvamasi: occurring =handog!a /panishad is 93

called 5ahalla5ahallakshanaa or haagat!aagalakshanaa. &he literal meaning 'vac!aartha( is H5ivatma? consisting o" ahamkara 'antahkaranam plus cida hasa( which has limited knowledge 'alpa5nat vam( and limited powers 'alpasaktimatam( and the original consciousness. &he vac!artha o" H&at? is Iswara, consisting o" re"lected consciousness in Ea!a with omniscience 'sarva5natvam( and omnipotence 'sarvasaktimavam( and the original consciousness. &he word, Hasi? sa!s that the two are identical. &he question is, Hhow can we equate the 5ivatma, the one with limited knowledge and limited powers with Iswara, the one with unlimited knowledge and unlimited powers. $o, we give up the vac!artha and take recourse to the implied meaning 'lakshaartha( o" Htat? and Htvam?. In doing so, we discard the mith!a parts o" the word Htvam?, viD., the ahamkara and retain the sat!a part , viD., the original consciousness. $imilarl!, wde discard the mith!a part o" the word Htat?, viD., Ea!a and the re"lected consciousness and retain the original consciousness. And the original consciousness part o" Htvam? is equated with the original consciousness part o" Htat? ! the word.?asi?. &hus Htat? and Htvam? are understoo"d as eing identical. $ince we discard one part o" the meaning and retain the other part in the words. Htvam? amd Htat?, this is called 5ahalla5ahallakshana or hagat!agalakshana. '&his hagat!agalakshana method is what is adopted in $ankaracar!a?s -ak!avritti verses << 0 <C(. 'In 9tattvamasi, the word 9tat: 5uxtaposed with the word 9tvam: negates the limitation o" 5ivatma and the word 9tvam: 5uxtaposed with the word 9tat: negates the remoteness o" paramatma.( In the case i" 9aham rahmasmi: the question is 9how can the "inite 5ivatma e identical with the in"inite )rahman?: #ere also ! hagat!agalakshana, we negate the ahamkara part o" 9aham: and retain the )rahma caitan!am part o" 9aham: and equate with )rahman. 'In 9aham rahmasmi:, the word 9)rahman: negates limitation and the word 9aham: negates remoteness(. In some other Eahavak!as, like 9pra5naanam rahma: which means that the consciousness o" the 5ivatma is none other than )rahma caitan!am or 9a!am atma )rahma: which means this atma is )rahman: the words in the mahavak!as directl! equate the original consciousness in the 5ivatma and )rahman; so, no elimination is necessar! and here the process is called 9a5ahallakshana:. In some cases, it is necessar! to su stitute, "or an entire word, an associated meaning. &he example is 9sarvam khalu idam )rahma: '9the world is )rahman: and 9idam sarvam !ada!am atma:( &he world o" nama roopas is mith!a #ow can the mith!a world e equated with sat!a )rahman? $o, we discard the word, Hworld? entirel! and su stitute "or it, as an associated word, viD., the su s0stratum, H4xistence?. 4xistence is )rahman. $o, the equation ecomes valid. #ere, since one o" the words in the sentence is discarded entirel!, the method is called 5ahallakshana. Where the vac!artha or laksh!artha o" two or more words o" the equation is the same, it is called aik!asaamanaadhikaran!am. Where one or more o" the words o" the equation have to e discarded, it is called hadhaa!aasaamanaadhikaran!am. 'H&attvamasi? occurs in =handog!a /panishad Ah chapter where section * egins with the words, HGin the eginning this was 4xistence alone, 7ne onl!, without a second?. $o, the question is, wh! are we taking the vac!artha o" Htat? to e Iswara and not )rahman. &he answer is that immediatel! a"ter section *, section 1 sa!s 9&hat visualiDed, HI shall ecome man!. I shall e orn?. &hat created "ireG.: and, thus goes on to descri e creation. $o, the vac!artha o" Htat? which occurs in -I.viii.B onwards is taken 94

to e Iswara. $imilarl!, in sections > and A o" =hapter A, the od! and mind produced "rom "ood is descri ed and in A 1.1 , the entr! o" 2armatma in the "orm o" 5ivatma is mentioned. . $o, the vac!artha o" Htvam? is taken as 5ivatma.( '7ther t!pes o" samanadhikaran!am are kar!a0kaarana0saamanaadhikaran!am, e.g. cla! pot, amsa0amsi0saamanaadhikaran!am, e.g. desert land, guna0guni0 haava0 saamnaadhikaran!am 'viseshana0vishish!a0 hava0s.(, e.g. lue lil! and 5aati0v!akti0 hava0saamaanadhikaran!a, e.g. mango tree.(

N 10 - 3o6sha 3eans &no'ing One:s #nfinite Nature

)rahman is said to e in"inite, space wise, time wise and entit! wise. When !ou talk o" a thing that is attained ! !ou, it has to e a "inite thing; e"ore attaining it, it has to e awa! "rom !ou. =onversel!, there can e no such event as attaining the thing that is in"inite. )! de"inition, Hthe in"inite? precludes the existence o" an! second entit!. $o, to talk o" !our eing awa! "rom the in"inite, to start with, and !our attaining it, later, is illogical. &here"ore, Hattainment o" )rahman? can onl! e a "igure o" speech. 7ne is ever )rahman; one has een ignorant o" this "act and the ignorance is removed through stud! o" $astra. In short, onl! i" !ou are in"inite !oursel" !ou can discover !our in"inite nature. &rans"ormation "rom "inite to another "inite is useless. &rans"ormation "rom in"inite to in"inite is not necessar!. &rans"ormation "rom "inite to in"inite is not possi le. 7nl! i" we are alread! in"inite ut are ignorant o" it can we discover our in"init!.

N 11 - #m2ortance of AasiB in ATatt$amasiB

)! knowing the meaning o" the word, 9&vam: '9&hou:( or 9&at '9&hat:( alone, !ou do not attain li eration. )! enquir! into the true meaning o" 9&vam:, !ou ma! understand that !ou are not the od! or the mind ut the unchanging consciousness availa le to e invoked as the constant 9I: in and through the changing conditions o" the od! and mind. &hat is not enough. )ecause !ou ma! think that there are as man! consciousnesses as there are odies and minds. $imilarl! ! enquir! into the true meaning o" &at, !ou ma! know that )rahman is the in"inite 4xistence0 =onsciousness0In"init!, the onl! realit!, the su 0stratum o" all "alse mani"estations, ut what ene"it is there "or !ou in it? 7nl! when the meaning o" 9&vam: and 9&at: are tied ! 9asi: and when the teacher sa!s 9&at tvam asi:, !ou understand 9aham rahma asmi 'I am that )rahman(, then alone !ou are "ree "rom samsara.

95

N 24 - Self-8ffulgence ( 3eaning
1. It is said that atma is sel"0e""ulgent 'swa!am0prakaasa(. 9$el"0e""ulgence: means Hsel" evident? an o 5ecti"!ing instrument o" knowledge 'pramana( is not required "or it to e recogniDed as existing. In &aittiri!a /panishad )hash!a -artikam, =hapter II, verse AC1(, $ureswacar!a explains this. &here are onl! three possi ilities "or atma to e known ! another agenc!. '1( &hrough anatma. &his is not possi le ecause anatma is insentient. '*( &hrough atma itsel". &his is not possi le ecause one and the same entit! cannot e the knower and the known. '1( &hrough another consciousness. &his is not possi le, ecause there is no other consciousness. '=ida hasa cannot o 5ecti"! atma ecause cida hasa itsel" is a re"lection o" atma caitan!am; the re"lection cannot illumine the original(. *. An opponent argues 9I" )rahman is not known It should e treated as unknown. &his rules out the possi ilit! o" attaining the knowledge o" )rahman and leads to the "utilit! o" sastra.: &o this, $ureswacar!a answers, 9&his argument is untena le. )rahman is oth known and unknown. )rahman is none other than prat!agatma and prat!agatma is alwa!s immediate 'aparoksha(. In this sense, )rahman is known. )ut onl! through sastra that one gets the knowledge that )rahman is identical with prat!agatma. In this sense, ' ut "or sastra( )rahman is unknown.

N 21 - Translation Of ASat!amB #n ASat!am =nanam Anantam BrahmaB As 8<istence

In the main paper, &he &aittiri!a /panishad de"inition o" )rahman in *.1.1 9$at!am 3naanam Anantam )rahma: has een translated as 94xistence0=onsciousness0 In"init!:. &he logic o" this translation is as "ollowsM 0 &ranslated literall!, the 4nglish word 9&ruth: would not conve! the intended meaning. In his commentar! on &aittiri!a *.1.1, $ankaracar!a explains that a thing is said to e 9sat!am: 'true( when it does not change the nature that is ascertained to e its own 'and a thing is said to e unreal i" it changes the nature ascertained to e its own(.. @rom this it "ollows that the word 9truth: implies changelessness. In his commentar! on &aittiri!a *.A.1, $ankaracar!a sa!s, 9Apropos o" this, existence is "irst eing spoken o". It remains to e explained as to what kind o" truth is meant in the assertion that was made thusM H)rahman is truth, knowledge, in"initudeJ. #ence it is eing saidM )rahmanJs truth is a""irmed ! speaking o" Its existence; "or it has een asserted that the existing is the true 'c". =handog!a A.*.1(. &here"ore the ver! a""irmation o" existence amounts to an avowal o" realit!.: In his commentar! on &aittiri!a *.1.1, he sa!s, 9Hpure existence is &ruth, according to another -edic text.: &he other -edic text re"erred to is =handog!a A.C.B. =ommenting on =handog!a A.C.B, $ankaracar!a explains that 9the word H&hatJ re"ers to what has een spoken o" as existence. &he commentar! on A C.B goes on to sa! 9&hat which has een spoken o" as 4xistence is the su tle essence o" the universe, the source o" the whole universe. All this has got this existence as their sel"G. &his whole universe has ecome 96

possessed o" a sel" through this atma, which is called 4xistenceGG. And the atma through which this entire universe has ecomes possessed o" its sel" 'existence( that itsel" is the source called 4xistence, the &ruth, the $upreme ,ealit!. #ence that indeed is the sel" o" the world, its inmost essence, its quintessence, its ver! realit!.: And, in his commentar! on the =handog!a /panishad passage A.*.1 $ankaracar!a explaining the word 9sadeva: sa!s, 9&he word HsatJ means mere 4xistence: and goes on to descri e it as a thing that is su tle, without distinction, all pervasive, one, taintless, partless consciousness which is known "rom all /panishads.: @urther, he sa!s,: &hat which is this universe which is perceived as a modi"ication possessed o" name, "orm and movement that was 4xistence alone,: &hus, he equates 9&ruth: and 92ure existence.: &his is the logic o" translating 9$at!am: in &aittiri!a *.1.1 as 94xistence.

N 22 - Deri$ing One #tem Of Definition Of Brahman -rom Another

@rom one item o" the de"inition o" )rahman, we can derive other items. 'Eost o" these are speci"icall! there in the /panishads. )ut, here, we are 5ust indicating the inter0connections. @or example, )rahman is said to e non0dual '9adva!am:(. 7nl! i" there is a second entit! can there is a relationship. $o 9)rahman is 9asanga: is a corollar!. '$ruti speci"icall! sa!s that atma is asanga 0 )rhadaran!aka <.1.1>, 1.C.C, 1.F.*A, <.*.<, <.<.**, <.>.1>. 9Asanga: means it cannot have an! relation or transaction with an! od! or an!thing. 'Eanduk!a B 9av!avahaar!am( and it cannot e doer or en5o!er 'cannot e:karta: or 9 hokta: vide .athopanishad 1.*.1F, $wetasvatara A.1*, A.1F(. Also eing asanga 'relationless( means It is neither cause nor e""ect, ecause to e cause is to have relation with e""ect and to e e""ect is to have relation with cause. When /panishad sa!s that )rahman is eternal 'nit!am(, that it is not orn nor does it die and that it is not orn "rom an!thing nor is an!thing orn "rom it, it not onl! means that It is neither cause nor e""ect, ut it means that It has no eginning or end. 'It is 9anaadi: and 9anantah:(. &hat which has no eginning and has no end impels that it remains the same and is "ree "rom other intermediar! changes also. $o, changelessness o" )rahman is also derived. =hangelessness also implies that It is neither cause nor e""ect '9kaar!aakaaranavilakshana:(, ecause cause has to undergo change to ecome e""ect and an e""ect is one that has an end. =hangelessness also implies that )rahman is e!ond time and space, ecause change is takes place in space and is an event in time. )rahman 'Aatma( is said to e all pervading '9sarvagatah:, 9sarvaga: '9sarvav!aapi:( .Eundaka 1.1.A, 1.*.>, >, $wetasvatara 1.1A, 1.11, 1.*1, A.11, A.1B( and "ormless 'amoorthah( 'Eundaka /panishad *.1.*, Eaitri /panishad A.1, B.1,*(.. =hange is event in time and takes place "or an entit! with "orm, that is, with oundaries, located in space. $o, changelessness is derived "rom all pervasiveness also. )rahman is the support 'adhishtaanam( o" not onl! the o 5ects o" the world ut o" time and space which is part o" nama roopa and is in"inite,0. $o, the corollar! is that )rahman is e!ond tine and space. =". $wetasvatara A.* 0 =reator o" time '9kaalakaarah:(; )rhadaran!aka <.<.1A 9the LordGG. elow which the !ear itsel" rotates:; H.athopanishad 1.*.1< 9Gthat thing which is di""erent "rom the past and the present:; .athopanishad 97

*.1.11 9#e is the ruler o" the past and the "uture: '&hese re"er to time0wise transcendence(. $wetasvatara 1.1< 'which, it seems, reproduces &aittiri!a Aran!aka third 2rasna( reads, 9.: 9With thousand heads and thousand "eet and having enclosed the universe, the 2urusha 'the In"inite( stands ten inches e!ond.: '&his re"ers to space0wise transcendence. When )rahman is said to e all pervading, we have to understand it properl!. It is not as i" there was alread! a universe and )rahman pervaded it. )rahman is the eternal 4xistence. And on that 4xistence names and "orms are superimposed in an alternating c!cle o" mani"ested and unmani"ested condition. It is like space which is alread! there and !ou insert percepti le o 5ects in it. $o, the corollar! is that atma is e!ond time and space. Also, &aittiri!a /panishad *.1 and $wetasvatara 1.F, >.1, sa! that )rahman is in"inite '9anantam:(. '&he word, 9)rahman: itsel" means unsurpassa l! ig. 7nl! that which has no limits, i.e., onl! the in"inite can e said to e unsurpassa l! ig.( &he in"initude applies to space, time and entit!, as $ankaracar!a points out in &aittiri!a hasha!am *.1. @rom this also, we have to understand that )rahman is e!ond time and space and other entities. @rom in"init! time wise, also, we can go to eternalit! o" )rahman 'nit!atvam( and eginningless and endlessness o" )rahman 'anaaditvam and antaraahit!am( and vice versa. $imilarl!, "rom in"init! space wise, we can in"er "ormlesness 'niraakaaratvam( and all pervasiveness 'sarvagatatvam( and "rom in"init! entit! wise, we can in"er non0dualit! 0, there can e no other real entit!(. &here can e onl! one in"inite. HEan! in"inite thingsJ is a contradiction in terms. $ince there can e so other real entit!, the world has to e o" a lower order o" realit!. $o, )rahman de"ined as sat!am '4xistence( and 5nanam '=onsciousness( as also anantam 'in"initude( means that the existence nature and consciousness nature o" )rahman is all pervasive, eternal and non0dual. An! "inite entit! will e one that is attained in time or is !et to e attained. &he in"inite cannot e attained ! the "inite. )rahman, eing in"inite, we cannot attain )rahman unless we ourselves are in"inite. &here can e no two in"inite entities; i" such proposition is put "orward, the one will limit the other; so oth will ecome "inite. $o when it is said that )rahman is in"inite and 5ivatma is in"inite, as in the santipatha, H2oornamada poornamaidam? 5ivatma in its real nature has to e ever identical with paramatma. &hat is wh! )rahman is called 9siddha vastu: 'that which is alread! attained( and not sadh!a vastu 'that which is to e attained(. &o have attri utes is to e limited. What is ig is not small. What is love is not hatred. $o, when )rahman is said to e in"inite, it "ollows that )rahman is without attri utes 'Hnirguna:(; $vetasvatara /panishad A.11 and )rahma /panishad 1 speci"! that )rahman is nirguna. &o have attri utes is to e su 5ect to change. )rahman which is without attri utes '9nirguna:( will there"ore e changeless. 96irguna? includes Hdevoid o" "orm?; eing devoid o" "orm is all pervading.

N 2" - Descri2tion of Brahman in terms of contradiction.

1. We come across apparentl! contradictor! or intriguing passages in the /panishads. &hese have to e interpreted, taking into account relevant passages where the meaning is clear. .enopanishad 1.< 9&hat ')rahman( is surel! di""erent 98

"rom the known; and again It is a ove the unknown: $ankaracar!a explains, 9Inasmuch as ever!thing is known somewhere ! some od!, all that is mani"ested is certainl! known. &he idea is that )rahman is di""erent "rom that 'the mani"ested universe(. &he unknown is opposed to the known. &his consists o" the unmani"ested in the "orm o" avid!a, which is the seed o" the mani"ested. )rahman is di""erent "rom that also. 'In short, )rahman is di""erent "rom the pro5ected nama roopa as well as "rom Ea!a(. @urther, what is known is "inite, mortal and "ull o" miser!; and hence it is to e re5ected. $o, when it is said that )rahman is di""erent "rom the known, it amounts to sa!ing that )rahman is not to e re5ected. $imilarl! when it is said that )rahman is di""erent "rom the unknown, it amounts to sa!ing that )rahman is not en entit! to e o tained. In the Hvak!a hash!am? "or this mantra, $ankaracar!a sa!s, 9$ince )rahman is the atma o" all, there is no other knower than It; so, It is di""erent "rom the known. =". $wetasvatara /panishad *.1F H#e 'the 2urusha i.e., )rahman( knows al that is to e known. &here is no one who knows #im?. )rhadaran!aka *.<.1< HWhen to the knower o" the atma, ever!thing has ecome the atma G.what one should know through what?. )rahman is di""erent "rom the unknown ecause, to know an unknown thing, e""ort to know is undertaken ! people. )ut )rahman is o" the nature o" consciousness 'vi5naana0swaroopam( and sel"0evident and no process o" knowing is necessar! to know 'recogniDe( )rahman. In this sense, )rahman is di""erent "rom the unknown.3ust as the light does not depend on an! other light to e revealed, )rahman eing o" the ver! nature o" consciousness is sel"0 evident and does not depend an! instrument or process o" knowledge to e revealed. . *. .enopanishad II.* 'where the teacher is testing whether the student has understood the teaching and the student sa!s( 0 96ot that I do not know. I know and I do not know as well. #e among us who understands that utterance Hnot that I do not know, I know and I do not know as well?, knows that ')rahman(:. &his, $ankaracar!a sa!s is the student repeating in another language the meaning o" mantra 1.< which has een taught to him. In the vak!a hash!am, $ankaracar!a explains the student?s statementM 9I cannot sa! that I do not know )rahman ecause I am the )rahman o" the nature o" eternal 5nana swaroopam 'nit!a0vi5naana Q rahma0swaroopam( $o, I know. 7n the other hand, I do not know, ecause knowing as an attri utive knowledge 'visesha0vi5naanam( is knowing a second entit! that is con5ured up, not one?s swaroopam. &here"ore, in the paramarthika plane, I do not know.: 1. .enopanishad II.1 0 9It is known to him to whom it is unknown; he does not know it is known. It is unknown to those who know well and known to those who do not know.: According to $ankaracar!a, this mantra presents the two views the view o" the ignorant man and the man who has gained knowledge. In the vak!a hash!am, $ankaracar!a explains 9#e who has come to know )rahman as himsel" and, so, his desire to know has ceased, he knows )rahman. &hat is, he who knows )rahman as eing not an o 5ect o" knowledge ut as himsel", he is the one who knows )rahman. $ince )rahman is di""erent "rom the known, one who claims that he knows )rahman does not know )rahman. &he "ormer is the man o" right vision 'sam!agdarsi(; the latter is a man o" erroneous vision 'mith!aarsi(. &he 99

erroneous vision is possi le ecause on account o" non0discrimination etween )rahman and the limiting ad5uncts and ecause o" their "amiliarit! with the limiting ad5uncts such as the intellect, the man o" erroneous vision considers the senses, the mind and the intellect as the atma. <. .enopanishad II.< 0 9)rahman is reall! known when it is known with each state o" consciousness 'prati odhaviditam(.: $ankaracar!a?s commentar! 9)eing the witness o" all cognitions and ! nature eing nothing ut the power o" =onsciousness, the atma is indicated ! the cognitions themselves, as the common "actor in the cognitions. &here is no other door to awareness o" It. &here"ore when )rahman is known as the innermost $el" 'witness( o" cognitions, then it is known well. 7nl! ! accepting )rahman as the witness o" all cognitions can it e esta lished that It is ! nature a witness that is not su 5ect to growth and deca!, and is eternal, pure in essence, the atma, unconditioned, and one in all eings, 5ust as it is in the case o" space, ecause o" the non0di""erence o" its characteristics despite its existence in pots, caves etc.: In the vak!a hash!am, $ankaracar!a explains, HHIn ever! cognition?, i.e. in cognition a"ter cognition? re"ers to the pervasion 'o" )rahman( in ever! cognition. $ince ever! cognition is pervaded ! the eternal consciousness, the atma, ever! thought is illumined ! that atma, like the shining o" the iron ingot pervaded ! the "ire. Like that, through the shining o" the thoughts, one should recogniDe the illumination ! the atma. '&he gist o" all these .enopanishad mantras is that atma cannot e known as an o 5ect ut It has to e recogniDed as the witness o" thoughts. When it is said that )rahman or Atma is the consciousness recogniDed as the witness o" all cognitions, we should not make the mistake o" taking the atma to e a knower0consciousness It is witness in the sense that, in its presence, the antahkarana ecomes sentient on account o" Its re"lection and whereas the knower consciousness, the knower I, is a changing I, the atma is invoked as the unchanging, constant I.( >. .atopanishad mantra I.ii.*1 sa!s, 9While sitting, It goes "ar awa!; while sleeping, it goes ever!where:. $ankaracar!a explains, 9$leep is the cessation o" the activities o" the senses. &he delimitation o" =onsciousness caused ! the senses 'in the waking state, when =onsciousness has such limited expressions as, 9I am a man?, HI see a lue thing?( ceases "or a sleeping man. When the $el" is in such a state 'o" sleep(, It seems to go 'i.e. to e present( ever!where. When it is in a state o" particulariDed consciousness, It, though stationar! ! Its on nature, seems to travel "ar, in accordance with the movement o" the mind etc., ecause it is conditioned ! the mind etc.: In short, the when the mantra talks o" it eing stationar!, It is re"erring to the sarvagata nirupadhika )rahma caitan!am and when it re"ers to It traveling "ar, It is re"erring to the ahamkara which includes the re"lection o" the rahma caitan!am. A. Isavas!a /panishad < 9It is unmoving, one, "aster than the mind: ''$ankaracar!a?s commentar! 9Eotion is deviation "rom one?s own condition. $o, Hunmoving? means that It is ever o" the same nature; It is the everlasting =onsciousness. H7ne? indicates that It is the one in all eings. ;. @aster than the mind? re"ers to its eing characteriDed ! volition etc.: An o 5ection is raised 9#ow can there e such contradictor! statements that it is constant and motionless, and !et 100

"aster than the mind.: $ankaracar!a explains 9&here is no inconsistenc!, "or this is possi le "rom the standpoint o" Its eing nirupadhika and sopadhika. As nirupadhika )rahman, in Its original nature, It is spoken o" as Hunmoving, one?. When It "ollows the upadhi, the mind characteriDed ! dou t and volition It is said to e "aster than the mind. &he mind, though encased in the od! in this world, is a le to reach such distances as the world o" )rahmaa '#iran!agar ha( in a single moment through volition; and there"ore the mind is well known as the "astest thing in the world. When the speed! mind travels "ast to the )orld)orld o" #iran!agar ha etc., the re"lection o" the atma that is consciousness is perceived to have reached there, as it were, even earlier; and hence It is said to e "aster than the mind. &hough the all pervasive nirupadhika atma is devoid o" all worldl! attri utes and is immuta le, in the e!es o" the non0discriminating people, It appears to e man!, one each in di""erent odies, experiencing all modi"ications o" samsara rought a out ! the upadhis. B. .athopanishad I.ii.*1 0 9,emaining stationar!, It goes "ar; while sleeping, It goes ever!where.: $ankaracar!a explains that in sushupti, the di""erentiated consciousness o" the knowing instruments is dormant and the undi""erentiated original consciousness the atma is there seems to go ever!where. In the state when the di""erentiated knower0consciousness is active, the atma, though ! Its own nature is motionless ' eing all0pervading( seems to travel "ar in accordance with the movement o" its upadhi 'the mind(.:.athopanishad I.ii.*+ 0 9Atma is the su tler than the su tlest and greater than the greatest: '9anoranii!aan mahatomahiii!an(:. $ankaracar!a explains that the contradiction can e resolved i" we take the su stratum. As the su stratum o" ever!thing, atma ')rahman( is the su stratum o" the greatest as well as the tiniest. Whether it is a mountain nama roopa or a micro e nama roopa, atma is the 4xistence. )rahman as 4xistence0=onsciousness0In"init! is o" a higher order o" realit! than the nama roopa. In this wa!, also, )rahman can e said to e greater than the greatest. $imilarl!, in terms o" "ormlesslessness and uno 5ecti"ia ilit!, )rahman can e said to e su tler than the su test. $ankaracar!a?s commentar! 9Whatever great or atomic thing there is in the world, its su stance 'aatmatvam( is the eternal atma. Without atma, the! ecome non0existent. &he ver! atma is su tler than the su tle and greater than the great, ecause It is conditioned ! all names, "orms and activities which are its limiting ad5uncts; i.e. And that atma exists as the atma in the heart o" all eings eginning with rahmaa and ending with a clump o" grass.:

N 2% - Understanding $arious as2ects of our true nature from ana!lsis of sushu2ti

1. When we anal!De sushupti, not onl! do we realiDe that existence0consciousness and not ahamkara is our real nature ut we appreciate various aspects o" that real nature. I" existence or consciousness was an attri ute o" the ahamkara, we would cease to e conscious and cease to exist when ahamkara is non0"unctional. )ut we continue as existence and consciousness. What comes and goes is not our real 101

nature. Ahamkara comes and goes ut existence0consciousness does not. &here"ore existence0consciousness is our real nature. $imilarl!, in sushupti, when ahamkara is non0"unctional and existence0consciousness is still there, we have no sense o" location, we have no pun!a papa, we have no sorrow, and we have no attri utes. I" sorrow, pun!a papa etc. were to elong to sakshi, not ahamkara, the! would e there in sushupti in which ahamkara is not there and sakshi alone is there. $o, we can reasona l! conclude that located existence0consciousness, pun!a papa, sorrow etc. and attri utes are not our real nature. We are the unlocated, attri uteless existence0consciousness, "ree o" pun!a papa, sorrow etc. *. When we appl! the law that what comes and goes is not our real nature, we also arrive at the conclusion that the knower0consciousness 'the ahamkara( which experiences the external world in 5agrat avastha, changes as the experiencer o" the dream0world in swapna avastha and ecomes dormant in sushupti avastha is not our real nature. I" the 5agrat prapanca experiencer was m! nature, I would alwa!s e awake. I" the experiencer o" the swapna avastha was m! real nature, I would alwa!s e dreaming. I" the non0experiencing ahamkara was m! true nature, I would alwa!s e sleeping. What is constant through all these shi"ting experiences o" the ahamkara is the unchanging consciousness, the sakshi. &here"ore that alone is m! true nature. &his method o" reasoning is called anva!a0v!atireka. What is constant in all the states is called anva!a or anuvritti. What is there in one or more states and not in the others is called v!atireka or v!avritti. What is anva!a is the real nature. 1. Another approach is that i" sorrow etc were m! nature, i.e. i" the! elong to atma, not ahamkara, the! cannot e removed ! knowledge. )ut sastra sa!s 9&he knower o" atma transcends sorrow:. $o, sorrow etc. elongs to ahamkara, not atma.

N 2, - A22reciation Of 7ure 8<istence (Consciousness

=an we recognise the non0dual )rahman? )rahman is the uno 5ecti"ia le 4xistence0 =onsciousness0 In"init!. A v!aavahaarika example "or )rahman, the impercepti le 4xistence =onsciousness eing availa le "or recognition as the 4xistence in mama roopa in general and as re"lected consciousness, particularl!, in minds is light. Light mani"ests onl! where there are certain other "orms o" matter like solids, liquids, air, etc. Light is there is a vacuum also; though it is not mani"est there; it is transmitted across the vacuum. @or the astronaut in outer space, it is all darkness around, ecause there is no air "or light to mani"est. )ut, an astronaut "rom one space vehicle can see the other space vehicle; the light re"lected ! the other space vehicle is transmitted across the airless space and "alls on his retina. '&his is what ena les the docking o" space vehicles(. A da! to da! example is m! hand that !ou see. I cannot show to !ou light directl!. 2ure light is invisi le. $o, I introduce m! hand in the "ield o" the all pervading invisi le light and I tell !ou that there is a principle called light ecause o" which alone the hand is visi le. &hen, I withdraw m! hand and ask !ou to understand the existence o" the light, even though it is not visi le without the medium o" the hand. Like that, 4xistence is there, whether nama roopa are there or not. 2ure 4xistence cannot e perceived. When nama roopa are superimposed, 102

together the nama roopa together with 4xistence are experienced as o 5ects. &hat is what )rahman mani"esting as the universe means. Intellectuall!, !ou have to eliminate nama roopa to appreciate pure 4xistence. 2ure existence0pure consciousness is not availa le "or perception. It is the mixture o" the real su 0 stratum, 4xistence, )rahman and the mith!a nama roopa that is presented to us as o 5ects. )ut we should have the wisdom to distinguish what is real and what is mith!a. When !ou ask "or water to drink, it has to e rought to !ou in a container, sa!, a paper cup. )ut a"ter !ou have drunk the water, !ou discard the paper cup. 2ure existence0consciousness has to e conve!ed to our intellect through nama roopa. 3ust as !ou drink the water and discard the paper cup, when existenceQ consciousness along with nama roopa mani"ests as the universe, !ou have to discard the nama roopa and understand the realit!, the su 0stratum, the pure existence. It is true that !ou can experience It onl! along with nama roopa. )ut, !ou can, intellectuall! eliminate nama roopa, i.e., the variet! o" o 5ects outside and nama roopa inside, i.e., !our od! and mind and then what would e le"t would e pure existence outside and pure consciousness inside. &hat is to sa!, we can adopt the negative method. &he negative method o" de"ining )rahman is known as 9not this, not this: '9neti neti:(. We start "rom the axiom that )rahman is nodal, attri uteless and in"inite. $o, we have to negate whatever is one among man! and whatever has attri utes and is limited. 2luralit! o" o 5ects arises "rom attri utes, called roopa in $anskrit and, corresponding to the attri utes constituting an o 5ect, a name 'nama( is given to the o 5ect. What distinguishes one o 5ect or one eing "rom another and makes it limited are the nama roopa, the set o" attri utes, whether it is shape, colour, vi ration, texture, smell etc. in things and the li"e instincts, the emotional expressions and the intellectual qualities in eings. In respect o" these, there are variations; there"ore we experience pluralit!. )ut what is common to all is existence 'isness(. 8ou look around. 8ou see o 5ects and eings. All are cognised in space and time. 4xistence is all pervading and indestructi le. In etween o 5ects and eings also, there is existence. I" there were no existence in etween two trees, a third tree would not grow etween the two trees. When a tree is cut and urnt, isness is not destro!ed; it is trans"erred "rom the tree to ashes. When a pot is roken, what is destro!ed is pot shape; isness o" cla! is trans"erred "rom pot shape potsherd shape. 8ou go deeper and deeper, deeper than space itsel". &he su 0stratum o" space itsel" is 4xistence. $pace is a nama roopa with the attri ute o" sound 'sa da(. &hus, when !ou dismiss 'negate( all nama roopa at one level a"ter another, intellectuall!, !ou will arrive at pure existence. &his existence is to e recogniDed as )rahman.

N 2; - ecogniCing Brahman As Consciousness

7ne ma! ask, 9What !ou sa! is all right in theor!. )ut, in practice, I onl! experience the world with nama roopa. I" I have to see a rose, nama roopa like colour and shape must e there. I" I have to hear music, existence, sound nama roopa must e there and so on. $o, how can I recogniDe )rahman, pure 4xistence?: &he answer is 9It is true that !our experience o" the world is with nama roopa. What !ou are experiencing is )rahman with nama roopa superimposed on It. )ut since pure 103

4xistence0=onsciousness is not o 5ecti"ia le, !ou are not aware that !ou are experiencing )rahman as well as nama roopa. $o, it "ollows what cannot e o 5ecti"ied is )rahman. 6ow enquire 9what is it that cannot e o 5ecti"ied?: What is it that does not ecome an o 5ect? 4ver!thing and ever! eing in the outside world is an o 5ect "or !our sense organs and mind. 8our own od! with its sense organs is an o 5ect to !our mind. 8ou o 5ecti"! !our mind also. 8ou are aware o" !our thoughts and the e changing conditions o" !our mind. $o, !ou negate !our od! and !our mind. )ut there is one thing that does not ecome an o 5ect. &hat is the I that is aware o" the changes o" the mind which I invoke as the same I when I talk o" m! having een angr! !esterda! ur m! eing calm toda! or m! having slept happil!, knowing nothing !esterda! and m! recollecting that state toda!, on waking up. &his I is the consciousness, the sat0cit '4xistence =onsciousness(, called )rahman. )ehind what we experience as inanimate o 5ects, it is recognisa le as existence and ehind what we experience as the knowing mind, it is recognisa le as consciousness. . I" all o 5ects are negated, one ma! e inclined to think that there is nothing. In "act, one o" the ranches o" )uddhism sa!s that nothingness is the realit!. )ut to sa! or think that nothingness is the realit! that itsel" requires consciousness. &here is onl! one thing that can?t e experienced ut the existence o" which cannot e denied; that is the constant I, the atma. &his is the unnegata le remainder 'nisheda avadhi(. When "aced with the advice, Hneti neti?, in )rhadaran!aka /panishad, the unenlightened will ask, Hi" I negate ever!thing, nothing remains; so it is nihilism?. &o that $astra would ask Hwhat is it that sa!s that there is nothing?J 4ven when the mind is not "unctioning, there is one thing that remains. &hat consciousness is !oursel", the )rahman?. =". )rhadaran!aka $wa!am5!oti raahmana, /shasta raahmana and .ahola raahmana.

N 2/ - ecogniCing Brahman B! Negation of The &no'er

8et another wa! o" recogniDing )rahman is ! negating the knower 'pramata(. Limitation arises in an! knower00known situation. .nower is limited ecause he is not the known. And an!thing that is known is limited ecause it is not the knower. )ut there is no known i" there is no knower. $o, ! negating the knower, we can eliminate the known also. When the knower and the known are negated, what remains is consciousness. &he proo" is our dreamless sleep. In the state o" dreamless sleep 'sushupti avastha(, there is no known, knowing or knower. In the waking state '5agrat avastha(, there is a knower in us and we perceive o 5ects or entertain thoughts. In the dream state 'swapna avastha(, also, there is a knower in us and we perceive a dream world. )ut in sushupti, there is no perception or thought. &he knower himsel" is not "unctioning. )ut even in that state, I continue to exist as a conscious eing. &he consciousness that continues to exist even when the knower is not "unctioning is to e recognised as the atma. &his is onl! one thing which cannot e o 5ecti"ied ut the existence o" which cannot e denied.

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N 20 - Atma #s The Same #n All

In this avastha0, however, what we arrive at is the consciousness ehind our mind. In technical language, this is called the avastha tra!a viveka:, the method o" anal!sing the states o" waking dream and deep sleep. )ut that is not the end o" the enquir!. 7nce I recognise that m! real nature is pure consciousness0existence, o serving other people I ma! arrive at the in"erence that their real nature is also pure consciousness0existence. )ut I have to understand that there are not man! consciousnesses, ut the consciousness in me in !ou and the others is the same consciousness and that there is onl! the non0dual )rahman04xistence0consciousness that is in"inite, in terms o" space, time and entit! which, in nama roopa, we have to recognise as existence in all o 5ects and in living eings as consciousness as well as existence. &his understanding is o tained through the stud! o" $astra. @or the "initude, we cannot resort to logic.

N 21 - A$astha Tra!a >i$e6a #n 3andu6!a &ari6a

In the Avastha &ra!a -iveka, in Eanduk!a .arika, the microcosm 'v!ashti( and the macrocosm 'samashti( are equated to show we are not limited individuals. &he consciousness associated with the v!ashti upadhi, the sthoola sarira( 'visva( the consciousness associated with the samashti upadhi, sthoola prapanca '-aisvaanara( are equated. $imilarl!, consciousness associated with the v!ashti sukshma sarira 'tai5asa( and the consciousness associated with the samashti sukshma sarira, '#iran!agar ha( are equated and the consciousness associated with the v!ashti karana sarira, 'pra5na( and the consciousness associated with the samashti karana sarira 'Iswara( are equated. &his is intented to teach that consciousness in all odies is the same and there is nothing like m! consciousness and !our consciousness as seprate entities. &he consciousness recogniDed as having existed even during the sushupti is devoid o" attri utes like location or association with upadhis and it ecomes eas! "or us to requate it with the attri uteles )rahma caitan!am.

N "4 - Sa6shi #s The Same Consciousness #n All

&o recogniDe the unchanging principle that is sel"0evident and immediate, we introduce consciousness through avastha tra!a viveka. )ut that is not enough, ecause we recogniDe consciousness through the "unctioning o" the mind; there"ore, we ma! think that it is located in the mind and since minds are plural, we ma! think that consciousness is also plural. Iuring 5agrat and sushupti, "or me, there is no real location ut there are adh!asta attri utes like location etc. location. In sushupti, there are not even adh!asta attri utes. )ut I exist without attri utes. $o attri uteless pure existence0consciousnes is m! nature. $astra sa!s that m)rahman is attri uteless pure existence0consciousness. $o, it ecomes eas! "or us to equate the consciousness in us with )rahman.

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N "1 - Consciousness Das No Origin Or 8nd

$astra sa!s that the non0dual, eternal consciousness )rahman0Atman is without a eginning and end. We can give supporting logic '$aastra0sammata0!ukti( "or this. &o know that consciousness had a eginning at a point o" time, the a sence o" consciousness prior to that point o" time has to e known. )ut, can we talk o" prior non0existence 'praga hava(, in the case o" consciousness? &he crucial question is what was it that could know the prior non0existence o" consciousness? Is it consciousness itsel" or is it something other than consciousness? &he latter alternative has to e ruled out, ecause ever!thing other than consciousness or a derivative o" consciousness like ahamkara is insentient and what is insentient can never is credited with the knowledge "unction. &he "ormer alternative is also untena le. I" consciousness or a derivative o" consciousness exists at the time o" apprehending the prior non0existence o" consciousness, ex h!pothesis, consciousness is not non0existent then. $imilarl!, to know that consciousness ended at a point o" time, the a sence o" consciousness posterior to that point o" time 'pradhwamsaa haava( has to e known. @or an! such knowledge itsel", consciousness or a derivative o" consciousness is required. &here"ore, consciousness is eternal. '-ide $ureswacar!a?s &aittiri!a /panishad )hash!sa vartika =hapter II, verse A>1(.

N "2 - 8<istence Das No Origin Or 8nd

$imilarl! $astra sa!s that 4xistence is eternal. @or this also we can give supporting logic. &o know that existence originated at a particular point o" time, a conscious entit! has to exist prior to that point o" time to e aware o" the origin. $o existence can have no eginning. &o know that existence ended at a particular point o" time, a conscious entit! has to exist posterior to that point o" time to e aware o" the end. $o existence has no end.

N "" - -lo'ing eternit!

In Advaita -edanta., there is a concept o" "lowing eternit!, as distinguished "rom a solute eternit!. )rahman, eing in"inite and e!ond time is a solutel! eternal. )ut we have to have a term "or entities that operate in time ut the eginning o" which cannot e traced. &his is called 9pravaaha nit!am:. &he c!cle o" srshti, sthiti, la!a, the chain irth and death o" 5ivatma, karma and karmaphalam and Ea!a would "all in this categor!.

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N "% - Antah6arana is matter

&here is a logic in sa!ing that antahkarana is also matter, to support the sastra '&attva odha( talking o" the antahkarana eing produced ! the satva amsa o" the "ive su tle elements and =handog!a /panishad re"erring to antahkarana as a product o" "ood. Antahkarana interacts with other "orms o" "orms o" matter; e.g., administration o" electric shock "or various mental disorders, the use o" lie detector and ps!chosomatic diseases.

N ", - 5ogic Of 7ostulating Cida*hasa

1. )rahman is all pervading consciousness. Antahkarna "unctions as a conscious entit! ut pot does not. 8ou cannot explain this, unless !ou postulate that the texture o" the antakarana nama roopa superimposed on )rahman is such that it can re"lect the consciousness, whereas the pot does not have that capacit!. It is somewhat like the di""erence etween a good conductor o" electricit! and a ad conductor. *. &his division o" certain nama roopa like the mind eing made sentient ! consciousness eing re"lected in them and other nama roopa not having such capacit! and hence remaining to e insentient is required "or hoktru hog!a 'en5o!er0en5o!ed( transaction. I" such division was not there, e"ore I egin to put "ood into m! mouth, it will "l! awa!. 1. I" the eternal, unchanging consciousness alone is there, there would e no od! who is ound and $astra would not e taking the trou le o" teaching the means to attain moksha. A conscious entit! that is suscepti le to e a""ected ! the avarana sakti o" Ea!a has to e there to listen to sastra. 2rat!agatma ')rahman( eing changeless 'nirvikara( and amanah is not srotra 'not a hearer( or a pramata 'not a knower(. $astra cannot address it. 6or can it address a mere antahkarana which is inert. $o a conscious entit! other than prat!agatma is required to listen to 9tat tvam asi: and to sa! 9aham rahma asmi:. &his is the antahkarana which is ena led to e such an entit! owing to the re"lection o" consciousness in it. '&his logic is called arthapatti?(. <. As ahamkara, I listen to the mahavak!am, 9tat tvam asi:. )! hagat!aga lakshanaa, I discard the limitedness indicated ! the literal meaning o" the word, 9tvam: and the distance indicated ! the literal meaning o" the word,: tat: and retain the implied meaning o" the two words, which is 9caitan!am: and understand the 5iva rahmaik!am. When I sa! 9aham rahma asmi:, though the thought is in ahamkara, ! 9aham: I re"er to atma. 7nce I know 9aham rahma asmi: I discard ahamkara, i.e. I disidenti"! m!sel" with ahamkara and a ide as )rahman. >. &he expression HI know?? indicates two things. $ince it is a ver , it indicates modi"ication. $ince it is a knowing process, it indicates sentienc!. &hus "or the ver 107

Hknow?, !ou require a su 5ect which is changing and which is sentient. Atma cannot e su 5ect, ecause atma is nirvikara. Eind, ! itsel", cannot e the su 5ect, ecause, though it is a changing entit!, it is insentient. $o, we have to introduce cida hasa. It is ahamkara 'antahkarana pervaded ! cida hasa( that sa!s, HI know?. It is ahamkara, neither pure atma nor pure anatma, that can e the pramata, the karta, hokta, the samsari and the one who goes through 5nana !oga. A. In )rhadaran!aka 'III.iv.* etc.(, the /panishad talks o" atma as the seer o" the seer '9drashterdrashta:(, knower o" the knower '9vi5natervi5naata:( etc. @rom this it is clear that there is a knower0consciousness and another consciousness which is the su stratum o" that consciousness. &his does not mean that atma perceives or knows ahamkara. &o perceive an!thing or to know an!thing, the consciousness has to undergo modi"ication. Atma eing changeless cannot e seer or knower. &he meaning is that, in the presence o" atma, cida hasa is "ormed in the antahkarana. &his is also what is meant when it is said that atma, as $akshi, illumines the antahkarana. It is like m! standing in "ront o" a mirror. I don?t do an!thing. )! m! mere presence, re"lection is "ormed in the mirror. B. &he eternal unchanging consciousness cannot e said to e the instrument o" knowing speci"ic separate o 5ects, one a"ter another. @or having pot knowledge, tree knowledge, tiger knowledge, one a"ter another, and each person having di""erent cognitions, we need to have separate, changing consciousnesses in each person. Antahkarana with re"lected consciousness is what meets this requirement. I" the knowing consciousness was not in the "orm o" separate individual consciousnesses, and i" there was onl! the original consciousness common to all as a pramata, the o 5ects o" the world would all enter the common consciousness, in one 5um led con"usion con"usion, space0wise and time0wise. @or example, !ou ma! see water in "ire, cow in pot, the gar age in the "ood !ou are a out to take. 8ou ma! see a grand"ather who died long ago holding the new0 orn grandson and so on. We cannot even imagine the state o" ever! od! perceiving ever!thing together and, not onl! that, perceiving the past, present and "uture simultaneousl!. At the same time, to e a le to e aware that I am the same person in and through the changing conditions o" the od! and the mind, I have to invoke an unchanging consciousness. &hus we have to postulate cida hasa, the re"lected consciousness in individual minds as well as the unchanging, all pervading consciousness, the atma. C. In )rhadaran!aka /panishad, there is a statement, 9na pret!a sam5a asti:. 7ne interpretation is that this re"ers to the disintegration o" the karana sarira and sukshma sarira o" a 5nani at the time o" videhamukti. #ow this is support "or cida hasa has een explained in the main text. Another interpretation is 9In the od!, a"ter death, there is no consciousness:. When the /panishad sa!s that a"ter the od! dies, there is no consciousness in it, it cannot e re"erring to the eternal, all pervading consciousness; the all pervading, eternal consciousness is there ever!where, in ever!thing and at all times. It is there in the dead od! also. I" the /panishad cannot e re"erring to the eternal consciousness availa le in the individual, the atma, the sakshi caitan!am, what is it that it is re"erring to when it sa!s that consciousness is not there in the od! a"ter death? It must e re"erring to a 108

consciousness which is in the od! when it is alive and which goes out when the od! dies. What goes out when the od! dies is the sukshma sarira. =ida hasa is a part o" the sukshma sarira. $o, it is the cida hasa that is re"erred to in the mantra. F. In Anu huti 2rakasa portion dealing with )rhadaran!aka /panishad, -id!ara!an!a discusses the emergence and dissolution o" cida hasa ased on the example o" the ocean and the lumps o" salt given in the /panishad. @irst, he disposes o" a possi le o 5ection. /panishad itsel" sa!s that )rahman is kar!a0karana0 vilakshanah; )rahman has not come out o" an!thing and nothing has come out o" )rahman; then, how can we sa! that 5ivatma has come out o" )rahman? &he answer is that it is a phenomenon created ! Ea!a. In the paramarthika plane, there is neither arrival nor departure o" the world. In the v!avaharika plane, there is arrival and departure o" the world. &herea"ter he discusses which aspects o" the ocean0salt lumps example should e compared to what. 2aramatma is compared to the ocean. 3ivatmas are compared to the lumps o" salt. Lumps o" salt do not appear in the ocean as such. @or lumps o" salt to e produced salt pans are required. &he sthoola sukshma sariras are compared to the salt pans. &he heat o" the sun is required "or evaporation o" the water; Avid!a and the consequent adh!asa are compared to the sun and its heat. 2ure atma cannot e a knower ecause atma is nirvikara and knowing is modi"ication o" the mind. Anatma cannot e a knower ecause antma is inert '5adam(. Ea!a produces a third entit! which orrows consciousness "rom the atma and savikaratvam ' modi"!ing capacit!( "rom anatma. &his savikara cetana entit! is cida hasa, the re"lected consciousness in the antahkarana. &his com ination o" antahkarana and cida hasa does karma and undergoes karmaphalam. .artrutvam presupposes "ree will. 7nl! i" 5iva is responsi le "or his action he can e required to undergo karmaphalam. 7nce cida hasa is "ormed, localiDation and "initude happen to 5ivas. 6either localiDation nor "initude is real ut 5iva has the adh!asa o" localiDation and "initude. 7nl! ! stud! o" sastra under a guru, particularl! anal!sis o" mahavak!as, do 5ivas discover their identit! with )rahman and the adh!asa o" localiDation and "initude is removed. '&he 5uxtaposition o" tat0 padartha with tvam0padartha removes localiDation and "initude 'pariccinnatvam( o" 5ivatma and the 5ustaposition o" tvam0padartha with tat0padartha removedZs the remoteness 'parokshatvam( o" paramatma and the identit! o" the real nature o" 5ivatma, the consciousness with paramatma is recognised. &his is the state o" 5ivanmukti. When the lumps o" salt ate dissolved in the ocean the! merge in it indistinguisha l!. Like that, at the time o" videhamukti, the sthoola, suskhma and karana sariras along with the cida hasa in them dissolve and the 5ivan muktas Hmerge in )rahman? indistinguisha l!. 1+. &he existence o" a changing consciousness separatel! in each o" us ! which each o" us separatel! cogniDes di""erent o 5ects one a"ter another is a matter o" experience. )ut when we connect the pramata o" a cognition involved in a past experience and the pramata o" the cognition involved in a present experience, as the same entit!, we are invoking an unchanging, constant, I, which was ehind the pramata o" the past experience and is now ehind the pramata o" the present experience . What is present in the changing pramatas is cida hasa and what is invoked as the changeless, constant I is the cit 'atma(. 109

11.=ida hasa is mith!a. It elongs neither to atma nor the intellect. &he example is the re"lection o" m! "ace in the mirror. I" the re"lection o" consciousness elongs to the mirror, the re"lection should continue to exist even a"ter I have walked awa! "rom the mirror. I" it elongs to the "ace, there should e a re"lection o" the "ace even a"ter the mirror is taken awa!.

N "; - 3ind is o*@ectified *! cida*hasa

Eind is not sel"0e""ulgent; it ecomes a knower0consciousness on account o" the re"lection o" cida hasa in the antahkarana. )ut the thoughts in our mind and the changing character o" the mind itsel" are known to us. In this sense the mind is sel"0 evident. As and when a thought arises, cida hasa pervades it and on account o" this we ecome aware o" tour thought. $imilarl!, on account o" the pervasion o" cida hasa in the antahkarana we are aware o" the changing character o" the mind, the changes caused ! vasanas.

N "/ - Original and reflected consciousness - An illustration

In 2ancadasi, -id!aran!a gives eauti"ul examples "or the original consciousness, the re"lecting medium and the re"lected consciousness '1( at the macrocosmic level and '*( at the microcosmic level. &he examples, respectivel!, are '1( space pervading the cloud, water vapor laden cloud, space re"lected in the conglomerate o" water vapor droplets in the cloud and '*( space conditioned ! a water "illed pot, the water in the pot and space re"lected in the water in the pot. At the macrocosmic level, )rahma caitan!am is compared to space pervading the cloud. &he re"lecting medium, namel!, Ea!a, is compared to the conglomerate o" water vapor droplets in the cloud. &he re"lection o" the consciousness aspect o" )rahman in Ea!a is compared to the re"lection o" space in the conglomerate water droplets in the cloud. At the microcosmic level, $akshi caitan!am is compared to the space pervading the pot. &he re"lecting medium, namel!, the sukshma sarira is compared to the water in the pot. &he re"lection o" consciousness in the sukshma sarira is compared to the re"lection o" space pervading the pot in the water contained in the p.

N "0 - Do' To Distinguish The Original Consciousness -rom The eflected Consciousness - #llustration
&he di""icult! o" distinguishing the original consciousness, the $akshi, "rom the re"lected consciousness, the cida hasa is illustrated ! -id!aran!a. #e gives the example o" a wall on which the general sunlight "alls. 7n the same wall, superimposed on the general sunlight, re"lected sunlight emanating "rom a mirror also "alls. In this situation, one cannot perceive the general sunlight and the re"lected

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sunlight separatel!. $imilarl!, in 5agrat and swapna oth $akshi and cida hasa are "unctioning simultaneousl!. $o we are not a le to distinguish $akshi clearl!. I" the mirror is taken awa!, then one perceives the general sunlight separatel!. Like that, in $ushupti, when the antahkarana is dormant, $akshi alone is Hshining?. $o, ! anal!Ding the sushupti experience, an intelligent man can recogniDe the $akshi.

N "1 - 3anEs Shado' #s 8<am2le Of .orld Being Not A'a! But Not 7art Of Brahman.
E! shadow is non0separate "rom me, in the sense that I canJt walk awa!, leaving m! shadow. )ut it is not part o" me either. When I go to the co""ee kiosk, I donJt order two cups o" co""ee, one "or me and one "or m! shadow. )rahman and the nama roopa are like a man and his shadow. &he nama roopa are superimposed on )rahman; the 6ama roopa are not awa! "rom )rahman. )ut the! are not part o" )rahman. &he shadow does not a""ect me . I" an autommo le pases over m! shadow , I am not in5ure. Like that, whatever happens ro nama roopa does not a""ect me, the )eahman.

N %4 - =nani has no re*irth ( e<ce2tions

7nce aham rahmasmi 5nanam is gained, the sancita karma is destro!ed and there is no aagami karma. 7nl! the unexhausted portion o" prara dha continues till the ph!sical od! "alls. When the ph!sical od! "alls, the sukshma and karana sariras are dissolved; there is no re irth; the 5naani H ecomes? )rahman. &here is a discussion in )rahma $utra 1.1.1*, whether there are exceptions. A person cites instances "rom $mriti 'Itihasas and 2uranas( o" certain 5nanis eing re orn and raises the dou t whether aham rahmasmi 5nanam leads to li eration. &he examples are the -edic teacher, ,ishi Apantaratamas who was re orn as -eda -!asa '.rishna0 dwaipa!ana(, at the ehest o" -ishnu, at the 5unction o" dwapara and kali 8uga, o" -asishta who was re orn as Eitra0-aruna, as directed ! #iran!agar ha, o" )hrgu and others who were re orn "rom the sacri"ice o" -aruna and o" Iaksha, 6arada etc. &he -edantin maintains that aham rahmasmi 5nanam does lead to li eration. )ut in the case o" certain 5nanis, called adhikaari 5ivas, even though the! ecome 5ivanmuktas, the! take re irths. &hese re irths are "or the sake o" "ul"illing missions, entrusted to them ! Iswara, relating to the wel"are o" the world like propagation o" -eda. &he! retain their 5nanam and continue to e 5ivanmuktas. &he! have control over the materials required "or odies, sense organs and minds and create new odies and minds. &he odies and minds created ma! e one a"ter another in succession or man! odies simultaneousl!. &hese are controlled ! the re orn 5ivanmukta. &hese adhikari 5ivas remem er their past lives. &he re irth is not account o" sancita karma; sancita karma has alread! een destro!ed. &he mission "or which the! take odies is a part o" their prara dha. &hese are special prara dhas, where a part relating to loka sangraha remains, even a"ter the end o" the 5anma in

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which 5nanam is gained. &he missions ma! extend to man! !ugas even. When the loka sangraha prara dha is over and the missions are "ul"illed, these 5ivanmuktas attain videhamukti. $ince once merged in )rahman there can e no re irth and the 5iivanmuktas having re irths and "ul"illing missions is itsel" a v!avaharika phenomenon, it is reasona le to assume that until the! attain videhamukti and H ecome? )rahman?, the! are merged in Iswara. &he adhikaari 5ivas should e distinguished "rom reincarnations 'avataras( o" Iswara. Adhikari 5ivas are re orn on account o" prara dha, whereas avataras are orn out o" Iswara?s wish. 'Incidentall!, in the $mriti, there is mention o" a 5naani having entered another od! in the present 5anma itsel". A woman05nani, $ula ha, wanted to have a discussion with 3anaka; she entered 3anaka?s od! and a"ter "inishing the discussion with him, reentered her own od!.( 'In )rahmasutra 1.1.1*, there is also mention o" certain a5nanis remem ering their past lives. &he! are called 5aatismaras.(

N %1 - #s'ara srshti and @i$a srshti. #s'ara, 6arma and free 'ill
'&his is an ela oration o" a topic alread! included in the main paper.( 1. Iswara srshti does not ind us. I" it did, 5nanis would also e ound ecause the! also continue to live amidst 5iva srshti. World is Iswara srshti. 7ur od! and mind are also Iswara srshti. What inds is the realit! 'sat!atvam( we attach to the world and our od! and mind. Attaching realit! to the world and our od! and mind is 5iva srshti, 'it is our own making(. &he cause is avid!a. As alread! mentioned in the main text, 5ivatmas who have not attained knowledge o" 5iva rahmaik!am are governed ! karma. Iswara is the administrator o" the karma 'karmaphaladata( and, through Ea!a, creates the world including odies and minds in accordance with the requirements o" the m!riads o" 5ivatmas to go through en5o!ment or su""ering as warranted ! their karma. &he ph!sical and mental equipment a person is orn with, in which "amil! he is orn, in which environment he has to lead his li"e and the ma5or situations he has to "ace in li"e will depend on his karma. #ow a person takes the initiative to create situations , how he "aces situations created ! others, how he makes use o" the opportunities availa le to himsel" to develop himsel", how he reacts to actions, ehavior and conduct o" other people, all these depend on his "ree will. In the same school, with the same teaching "acult! and li rar!, one works hard and studies well; another with an equall! good rain wastes his time and "ails to make the grade. 7ne manages his o""ice, eing a "riend o" all; another manages the same o""ice as a ring master. &he situations we are "aced with are Iswara srshti. #ow we "ace them is 3ivasrshti. . What is there in creation is Iswara srshti. #ow one reacts to it is 5iva srishti. &he glaring example o" this distinction is that we read so man! o ituaries in newspapers with emotional indi""erence ut when it comes to a question o" our own kith and kin we cr!. . $uppose a "ather is in India and his son is in/... #e is alive and kicking. )ut, owing to some misin"ormation, some one tells the "ather that his son is dead. &he "ather is sad. &he son?s continued presence is 5iva srshti. &he "ather?s sadness is 5iva0srshti. 112

*. Another "actor which operates in our li"e is vasanaas, tastes and attitudes resulting "rom the impressions o" the experiences o" our previous lives. -asanas govern our action in the sense that towards the same o 5ect, di""erent people have di""erent likes and dislikes and the same situation di""erent people "ace with di""erent attitudes. 7ne loves music; another can?t stand an! music 7ne loves swimming; another does not want even to have a ath. 7ne loses heart at the slightest o stacle; another ulldoDes through the toughest situations. -asanas o" the past can also e changed or overcome ! "ree will, with determination. &hus our li"e is interpla! o" Iswara srshti including ni!ati, our karma and vasanas and 5ivasrshti. 1. &he ver! "act that human eings have a choice to do a thing, or not to do it or do it in a di""erent wa!, is proo" o" "ree will. A power"ul argument "or "ree will is that, unless !ou accept "ree will, moksha will e impossi le. Aspiring "or moksha and making use o" the opportunities availa le "or spiritual advancement are matters o" "ree will. 2un!a karma ma! even give !ou irth in a "amil! o" spiritual seekers, ut whether !ou !oursel" take to the spiritual path depends on !our "ree will. 2apa karma ma! give !ou irth in a "amil! o" materialists, ut, with !our "ree will, !ou can transcend those surroundings and, i" !our aspiration is intense, !ou will seek and "ind the set up where !ou can pursue !our spiritual sadhana. . &he ver! root cause o" irth on earth is the ignorance a out one?s true nature as )rahman 'a5naanam engendered ! Ea!a.( )ut human eings have the advantage o" having "ree will and the Lord has given the means, the scripture 'saastra(, "or gaining the li ertiang knowledge. $o, even with minimal health and "acilities one can attain li eration ! do listening to sastra under a teacher 'guru( elonging to the lineage o" preceptors 'acar!as( 'sravana(,re"lection on the teaching and clearing dou ts in discussion o" dou ts with the teacher ' manana( and ' dwelling on the dou t0"ree teaching 'nididh!aasana ( to cleanse the mind completel! o" tendencies to identi"! with the od! and mind ha ituall! ingrained as a result o" impressions 'vasanas( le"t ! succession o" o" lives called vipariita havana. I" !ou are getting angr!, the possi ilit! o" getting angr! is a power given ! Ea!a. )ut !ou should not sa! that the tendenc! to get angr! is m! praara dha. )ecause, Ea!a has also given to !ou the power o" conquering anger. <. I" "ree will is not accepted, there will e certain other pro lems 'i( &he commandments and prohi itions o" scripture will ecome meaningless. $cripture is advising man to do good actions and avoid evil actions onl! ecause scripture assumes that man has "ree will. 'ii( I" man has no "ree will and not merel! his karmaphalam ut "resh action is also impelled ! Iswara, Iswara ecomes responsi le "or the good action and ad action done ! man. &he pro lem then would e two0"old. )! making some men to do good action and some men do ad action resulting in pun!a and papa "ollowed ! en5o!ment or su""ering as karmaphalam later, Iswara would ecome partial and cruel. $econdl!, i" Iswara is responsi le "or man?s good action and ad action, no one can e rewarded nor can an! criminal e punished. A murderer will sa! 9I am not responsi le "or what I did. &he Lord made me do it.:

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>. $ince no one knows what one?s karma is, the est wa! to act is to do action according to Iharma. Iharma in, the modern context, should e de"ined as principles o" sel"0improvement, developing one?s potential, putting "orth utmost e""orts to achieve legitimate goals, moralit! not onl! personal moralit! ut what ma! e called social moralit! 0 such as doing or not doing to others what !ou would like them to do or not to do to !ou, working "or the greatest good o" the greatest num er, adhering to values like non0violence,, truth"ulness, charit!, having regard to ecological alance etc. When one is in dou t in an! situation whether what one is intending to do is right or wrong, there are two wa!s; "ollow the example o" great people, i" availa le, or see that !our motive is pure and do what !our conscience dictates. While the alread! exisrting sancita karma cannot e changed, "urther accretion can e rendered ene"icial or adverse ! exercise o" "ree will and engaging onesel" in good thoughts and deeds and earning more pun!a.

N %2 - 8n@o!ment And Suffering De2ends On U2adhi As .ell As One: s eaction

&he word. Hupadhi? is used here in the meaning o" the od!0mind complex o" living eings. 4n5o!ment and su""ering depends not onl! on the o 5ect o" en5o!ment ut on the upadhi, the ph!siological and the mental equipment. #uman equipment ena les man to en5o! music, ut a u""alo?s is not adequate "or that. &he dog can hear "requencies o" sound that we canJt. @or a snail the line it moves on consists the whole o" its world. Animals a dog, a cat, a horse are two0dimensional eings. &heir universe has the appearance and properties o" a sur"ace. What we regard as the properties o" three dimensionalit! o" o 5ects appear as movements to them.. A horse passing a stationar! ush "eels that the ush has moved towards it and turned round and waved a ranch. We, human eings know that the world is not a sur"ace, whereas animals cannot know it. &he! accept ever!thing as it appears. &he! cannot correct what the e!e sees. We can measure in three directions, ecause, unlike the animals, we have concepts. &aking a cu e, while measuring in one direction, we keep in mind the two others. @or an animal, a sphere will resem le a vi rating undulating sur"ace. @or an animal, a new sun rises ever! morning. &o #anuman, the ocean he was crossing to go to Lanka was a puddle o" writer in a depression caused ! a cow?s "eet. When the demon, $urasa grew in stature ! stages in order to swallow #anuman, #anuman could outgrow her and she was then like a mosquito which would go in and "l! out o" his mouth. I" I had the capacit! to see atoms, I would e seeing !ou not as a man with a head, hands and "eet, ut as waves or particles moving in concentric or its. In va!u loka, !our upadhi will ena le !ou to travel in air without an! vehicle. &o the prodig!, $akuntala, it takes onl! a minute to solve arithmetical pro lems which will takes several da!s to solve. &he loka where !ou are orn and the upadhi with which !ou are orn depends on karma. #owever the upadhi can e improved ! "ree will within the limits o" the loka in which !ou are orn. 4n5o!ment and su""ering depends not onl! the o 5ects and upadhi ut !our reaction to experiences, which again can e regulated ! "ree will

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N %" - Su6shma sarira is a continuous entit!

A living eing will e re orn onl! as a living eing, ecause, the sukshma sarira is a continuous entit!, going "rom one 5anma to another, carr!ing with it the karma which has to e exhausted in successive 5anmas.

N %% - ole of miracles, !ogic 2o'ers etc.

1. $iddhis and 5ivan mukti have no essential connection. $iddhis can e aquired ! persons practising /pasanas prescri ed in $astra., in what is called ra5a !oga , tantra, etc. )ut one who haas aquired siddhis ma! e an a5nani. A 5naani does not necessaril! have to e a !ogi with siddhis.. &here ma! e 5nanis who are also !ogis. Apart "rom the ph!sical laws governing the universe, there are divine "orces in the empirical plane. 4vidence o" such "orces is "ound in certain temples, churches, mosques etc. We have authentic oral accounts o" miracles in the "orm o" the sick getting cured in such places. &here are such authentic accounts o" certain persons who have acquired or have carried "orward "rom previous 5anmas siddhis, ! which the! are a le to ring a out changes in the li"e o" devotees. 7ne has heard o" persons who can read 7&#4, 2472L?$ EI6I 7, @7,4&4LL A 24,$76?$ @/&/,4, 7, 24,$76$ who have developed the capacit! to attend to nine di""erent matters simultaneousl! and give answers. It is said that there are even siddhis like "loating in the air, swallowing crushed glass , changing the structure o" a part o" the od! to make it like stone which will de"lect a sword or like air to let the sword to pass through and mental "eats like "oretelling the "uture, reading another?s mind etc... In regard to temples etc., in certain cases, the powers are attri uted to 8ogis who have attained samadhi there and have deli eratel! le"t their powers to operate there. &he important point to note, in all these cases, is that not all who visit and worship at the places mentioned a ove who go to !ogis who have siddhis get the ene"it o" the divine or miraculous powers. &his can onl! e explained ! postulating that what happens does not "all outside the law o" karma. )ased on this premise, we should sa! that i" a particular person gets a ene"it, ! wa! o" cure or some other material advancement, it is predestined according to his karma itsel" that his su""ering should e over at that time. It is 5ust as a matter o" the medium through which that takes place. In these cases, the medium "or ending the su""ering is the divine or miraculous "orce at a place, or o" a particular person, 5ust as the medium in other cases is a skilled doctor or a generous ene"actor. #ere also, "ree will comes into operation inasmuch as the choice o" and the decision to go to a place o" worship or to one who ha$ A=Y/I,4I $III#I$, like the choice o" and decision to go to a skilled doctor is a matter o" "ree will. $astra concedes that prara hda karma can e mitigated ! pra!ascitta karma 'ritual, worship etc. done in a spirit o" atonement "or one?s papa.(. We can sa! that when one %4&$ &#4 )464@I& 7@ A -I$I& &7 A &4E2L4 4&=, 7, A -I$I& to a !ogi with miraculous. it takes the place o" pra!ascitta karma. In an! case, to what extent prara dha will e mitigated will

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depend on the relative strength o" prara dha and the remedial measure. $ankaracar!a concedes the existence o" siddhis. M*. In Eundaka /panishad =h..II, $ection 1, it is said that a 5naani, like Iswara is sat!akamah and sat!asankalpah. I", taking it literall!, we sa! that i" a 5naani wishes some good "or a man, it will happen, does it violate the law o" karma? @rom the edantic standpoint, this is to e taken onl! as stuti vak!a. #owever, it is said ! some authors that since 5nani?s mind is so pure and calm that it has the power to ring a out certain things.I&can e taken as a mo ilisation o" natural "orces rought a out ! the "orce o" a pure mind. #ere again, it need not e a violation o" three law o" karma. &he exercise o" "ree will ! the devotee to go the 5nanai and seek his lessings =A6 )4 $AII &7 )4 A @7,E 7@ 2,A8A$=I&&A .A,EA.

N %, - Sus2ension Of 7rara*dha.
6ormall!, prara dha quota o" the sancita which is next in the queue determines the next irth. )ut in the case o" those who have per"ormed religious sacri"ices '!agnas( or done upasana o" deities, that prara dha is postponed until the! have en5o!ed the "ruits o" that !agna or upaasana in the appropriate higher world.

N %; - 3a!a Does Not Da$e A Cause

Ioes Ea!a originate? 6o. Ea!a 'moola avid!a( is eginningless '9anaadi:( ut Ea!a is not eginningless in the sense that nit!a )rahman is. Ea!a is said to e anaadi, ecause "or Ea!a there is no cause. 'Ea!a ca avid!a ca swa!am eva havati 6rsimhapoorvatapanai!a /panishad F.1(. )rahman is eginningless in the sense that It is eternal, in"inite. &here are onl! "our possi ilities to consider in tr!ing to "ind out whether Ea!a has a cause )rahman, Iswara, the universe '95agat:(, 5iva, )rahman cannot e the cause ecause )rahman is eternal and changeless and "or an!thing to e a cause o" an e""ect, the cause has to undergo change. Iswara cannot e the cause, ecause Iswara is himsel" constituted o" )rahman0consciousness re"lected in Ea!a; the re"lection cannot precede the re"lecting medium. 6either 5iva nor 5agat can e the cause, ecause 5iva and 5agat themselves are e""ects 'kar!a( o" Ea!a. It is on account o" Ea!a that Iswara, 5agat and 5iva are superimposed on )rahman. Ea!a is anaadi ut Ea!a is has an end 'it is 9sa0antah:( "or ever! 5naani; ever! one who understands his identit! with )rahman is "ree "rom the avarana sakti o" Ea!a. @or )rahman and, there"ore, "or the videhamukta Ea!a never exists.

N %/ - 3a!a Cannot Be 7aramarthi6a

I" Ea!a was also paramarthika, there will e no moksha. Ea!a generates ignorance o" )rahmatvam and that leads to our notion o" pluralit! 'dwaitam(. ,eal dwaitam cannot e eliminated. Iwaitam has to e v!avaharika, i" ignorance o" our 116

)rahmatvam is to e dispelled. Eoreover, i" !ou sa! real dwaitam goes, it means advaitam 'the state o" eing the non0dual )rahman( has come. $o, advaitam ecomes one with a eginning '9sa0aadi:(. &hat which has a eginning will have an end. $o, !ou have to accept that the advaitam that has come will go awa!, some time or other. &hat means !our moksha will e temporar!.

N %0 - Content )>isha!a+ and 5ocus )Asra!a+ Of 3a!a

In sastra, there is discussion a out the content 'visha!a( and locus 'asrsa!a( o" Ea!a. )! visha!a, what is meant is the entit! that is covered "rom our vision 'understanding(. It is our nature as )rahman that we, human eings are ignorant o". &here"ore )rahman is the visha!a o" Ea!a. &o e precise, )rahman is covered "rom our Hvision? ! the veiling power '9aavarana sakti:( o" Ea!a. 7n this point, there is consensus. )ut in regard to the location 'asra!a( o" Ea!a, there is di""erence o" opinion. Ea!a is mith!a; it does not have existence o" its own. $o, like the snake on the rope, it has to depend "or existence on a real entit!. &hat is what is called its locus. According to $ankaracar!a, $ureswaracar!a and 2rakasatman the locus is )rahman. According to -acaspati Eisra, the locus is 5iva. *. 2ros and cons o" the two views 'a( 3ivas are, as parts o" the creation o" the universe, the products 'kar!a( o" Ea!a; Ea!a is the cause '.aranam(. &hough oth Ea!a and 5ivas are chronologicall! eginningless, in the logical cause0e""ect order, Ea!a, as cause, is prior to 5ivas, the e""ect. &here"ore, it would e illogical to sa! that 5ivas are the locus o" Ea!a. In prala!a also, 5ivas are contained in seed "or, in Ea!a, not the other wa! a out. $econdl!, 3iva themselves are mith!as. 7ne mith!a cannot e the su 0stratum "or another mith!a. &hirdl!, i" avid!a is in 5ivas, since avid!a produces 5agat and re"lection o" )rahma caitan!am in Ea!a is Iswara, we should have the phenomenon o" man! 5agats and man! Iswaras. Iswara cannot e the locus ecause Iswara #imsel" comes into eing ! the re"lection o" rahma caitan!am in Ea!a. &he onl! real entit! and entit! logicall! prior to emergence o" an! other entities is )rahman. $o, it would e logical to sa! that )rahman is the locus o" Ea!a. In this connection, we should note that "or )rahman there is no Ea!a; the location is onl! "rom the view point o" 5iva; 9located in )rahman: means superimposed on 'adh!asta( )rahman. ' ( &he o 5ection raised ! those who hold the second view is that i" Ea!a 'moola avid!a( is located in )rahman, since Ea!a is a single entit! and li eration 'moksha( consists in destruction o" moola avid!a, when an! single human eing, through knowledge o" his nature as )rahman attains moksha, all others will also e automaticall! li erated. )ut this does not happen; even a"ter an! one human eing attains moksha, all others continue to e a""licted ! the avarana sakti o" moola avid!a and undergo samsara.

117

'c(&he upholders o" the "irst view adhering to their stand explain that though moola avid!a is a single entit! and it is located in )rahman, caused ! the avarana sakti o" moola avid!a, each 5iva, separatel!, has the dehaa himaana ' identi"ication with his own od! mind complex(.. It is this that is destro!ed when a particular 5iva gains aham rasmi 5nanam. &he deha himana o" other 5ivas continues. It is somewhat like an o 5ect concealed in a dark room; there is no light; people are groping around to discover it; one person managed to go near and touch it; he perceives it; others are still ignorant. 'd(.Another o 5ection that is raised is that )rahman, eing o" the nature o" 5nanam 'knowledge-, Avid!a 'Ea!a( eing o" the nature o" ignorance are opposed to each other. &here"ore )rahman cannot e the locus o" Ea!a. &he answer to this is three0 "old. 'a( When )rahman is said to e o" the nature o" 5nanam, it is not pramana 5nanam 'vritti 5nanam( involving the distinctions o" the knower, the known and the knowledge that is meant, ut swaroopa 5nanam. It is vritti 5nanam that is opposed to ignorance, not $waroopa 5nanam. I" swroopa 5nana were to destro! ignorance, there would e no a5nanis, ecause )rahmanis nit!am. Eoreover, Ea!a is mith!a. $waroopa 5nanam which is sat!am is not opposed to mith!a Ea!a. 7n the other hand, swaroopa 5nanam through cida hasa illumines Avid!a 'Ea!a(; not onl! is )rahma caitan!am re"lected in Ea!a, ut swaroopoa 5nanam, through cida hasa, reveals avid!a. )! stud! o" sastra, the wise man comes to know a out Ea!a and the avarana sakti and overcomes it ! gaining knowledge o" )rahman. &hirdl!, when the word, Ha5nanam? is used "or Ea!a, it does not mean ignorance o" o 5ects ut a power which produces ignorance o" )rahmatvam in 5ivas? mind. It does not produce ignorance in )rahman. What is opposed to a5nanam in the sense o" ignorance o" )rahmatvam in 5ivas? mind is vritti 5nanam; the aham rahmasmi vritti 5nanam. It is this vritti 5nanam that destro!s 5ivas? ignorance o" )rahmatvam.

N %1 - Status Of Time. elation Of 3a!a And Time

We cannot sa! that time has a eginning. An!thing that egins has to egin in time. &here"ore to sa! that time egan, we have to postulate another time during which this time egan. And we have to postulate a third time to locate a eginning "or the second time, and so on, without end. $o, to sa! that time has a eginning will lead to in"inite regress 'anavastha dosha(. $o, we have to accept that time is eginningless. $ince time is without a eginning, we cannot sa! that time is a product o" Ea!a. &hus, time, along with Ea!a, Iswara, the c!cle o" creation and dissolution, 5iva and karma, is a eginningless entit!. $eeking a de"inition o" Ea!a, the author o" -icara $agara sa!s that time is the relation o" )rahman and Ea!a. ,elation is not either o" the related entities; so, time is a part o" neither )rahman nor Ea!a. &he relation o" a real and a mith!a entit! is also mith!a.

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N ,4 - #s'ara, The #nner Controller )Antar!aami+.

1. &he whole dream world is in our mind. -asanas in our mind alone modi"! to ecome the dream. Like that Ea!a is Iswara?s mind. In Ea!a, Iswara?s mind, the nama roopa part o" the universe is in seed "orm and, in creation, Iswara?s mind, Ea!a, modi"ies to ecome the di""erentiated nama roopa. &his un"olding o" nama roopa takes place within Iswara. /nlike our eing unaware that the dream is onl! a pro5ection o" our vasanas, Iswara is aware o" what is happening in creation. Iswara is omniscient and is aware o" what is "or us the past and the "uture as well as the present. &he potential condition o" the universe is Iswara?s causal "orm 'kaarana prapanca is Iswara?s kaarana sariram.(. &he su tle 'invisi le, amoortha( aspect o" the universe, the sukshma prapanca, is Iswara?s aspect called #iran!agar ha and the gross 'visi le, moortha( aspect o" the universe, sthoola prapanca is Iswara?s aspect called -irat. Iswara is not onl! the creator 'srshti karta( and the ground o" resolution o" the universe 'la!asthaanam(, ut is also the sustainer o" the universe 'sthiti karta(. In his "unction as a sthiti karta, #e is called the Inner =ontroller 'antar!ami(. We get a description o" Iswara as antar!ami in )rhadaran!aka /panishad 1.B.1 to 1.B.*1, such as 9#e who inha its the sun, ut is within it, whom the sun does not know, whose od! is the sun, and who controls the sun "rom within, is the internal ,uler, !our own immortal sel":, 9 #e who inha its the intellect, ut is within it, whom the intellect does not know, whose od! is the intellect, and who controls the intellect "rom within, is the Internal ,uler, !our own immortal sel": &he words, ?immortal sel"? re"ers to the "act that the essential nature o" Iswara is )rahma caitan!am, the atma. As the Internal =ontroller Iswara is the regulator o" cosmic laws and administrator o" karma phalam. Incidentall!, in this connection, we also "ind the answer to the question where are undiscovered laws are located. @or example e"ore 6ewton?s discover!, what was the location o" the law o" gravit!? &he answer is Hin Iswara?. *. Iswara is witness o" avid!a and o" ever!thing that takes place in the universe. &hat is to sa!, the cida hasa part o" Iswara is aware o" the av!akta 'the unmani"ested( and the v!akta 'mani"ested( condition o" the universe and o" not onl! the present ut the past and "uture. &ime does not resolve in prala!a 'when the universe resolves into unmani"ested condition(. Iswara watches the "ructi"ication o" the karma o" 5ivas and initiates a new creation.

,1 - -or Brahman there is no 3a!a or uni$erse

1. 4arlier, it was said that Iswara, Ea!a and the universe exist as lower orders o" realit! onl! "rom the point o" view o" 5ivas who, like Iswara, Ea!a and the c!cle o" creation o" the universe, are eginningless and that "or nirguna )rahman, there is no Iswara or Ea!a or universe even as lower orders o" realit!. &here are two reasons wh! we 5ivas have to postulate Iswara, Ea!a and the universe. &he eternal, non0 dual, changeless )rahman devoid o" instruments o" knowledge and action is said to e the cause o" the universe, ut we do experience a universe; there"ore we have to 119

postulate an intelligent cause and a material cause other than )rahman. &hat is Iswara and Ea!a, respectivel!. $econdl!, we, 5ivas, $astra sa!s, are ! nature )rahman ut are ignorant o" the "act and we su""er in samsara. &here"ore we have to predicate a power which hides our real nature "rom us. And that is Ea!a. $ince )rahman is non0dual, all these that we predicate have to e assigned a lower order o" realit!. )ut all these predications are onl! "or us 5ivas. @or )rahman, there is no Iswara or Ea!a or a world o" nama roopa, not even as lower orders o" realit!. As cited earlier, /panishads sa! that )rahman is acakshuh 'devoid o" e!es(, asrotram 'devoid o" ears(, arasah 'devoid o" tasting "acult!(, and amanah 'devoid o" an o 5ecti"!ing knower0consciousness(, nishkri!a 'devoid o" action( etc. $o, there is no question o" )rahman perceiving or knowing a universe or 5ivas or Ea!a or Iswara or a world o" nama roopa, even as lower orders o" realit! 0-ide =handog!a B.*<.1 9&he In"inite is that where one does not see an!thing elseGG..know an!thing else.:. 9.aival!a /panishad *1 9@or Ee there is neither 4arth nor Water, nor @ire nor Air nor $pace. 'HEe? re"ers to the HI? mentioned in verse ** HI alone am the theme taught in the -edas? thus H"or Ee? means H"or )rahman(:. Eanduk!a /panishad mantra B 9G. e!ond empirical dealingsG..in which all phenomena ceaseG..non0dual 'G av!avahaar!amG..prapancopasamamGGadvaitam(. -erse 1* o" -aitath!a prakaranam o" Eanduk!a karika 9&here is no dissolution, no origination, none in ondage, none striving or aspiring "or salvation, and none li erated. &his is the position "rom the standpoint o" paaramartika sat!am:. &his means that, the v!avaharika world exists onl! "or 5ivas who are in the universe. @or nirguna )rahman, there is no world and there is no Ea!a or Iswara. *. We see "rom )rhadaran!aka II.iv.1*, that that once the ph!sical od! "alls, '9pret!a:(, "or the videhamukta, there is no longer the o 5ecti"!ing knower0 consciousness, the ahamkaara, and we know "rom other passages that he ecomes )rahman Itsel". )rhadaran!aka 1.*.11, and <.<.B, 2rasna A.> and Eundaka 1.*.B, read with 1.*.A also sa! that a sukshma sarira o" a 3ivanmukta dissolves at the time o" videha mukti in the cosmos, when he ecomes )rahman Itsel". Without a sukshma sarira with ahamkara, where is the question o" there ring an!thing else "or )rahman to know? 1. ,ememe ering that an example is not an illustration in all respects, we can take the rope and the snake. $nake is a superimposition. It is seen ! the passer0 ! in semi0darkness. When light is rought it disappears. ,ope is like )rahman; it is the adhishtanam. $nake is like the world. $emi0daarkness is like Ea!a.&he passer0 ! is like the 5iva a""ected ! the avarana sakti o" Ea!a. Iisappearance o" the snake when the light is rought is like the disappearance o" the world "or videhamukta. I" we assume, "or the sake o" argument, that the rope is a conscious entit!, we can sa! that "or the rope there is no snake. Like that, "or )rahman there is no world. <. In )rhadaran!aka /panishad )hash!a -artika, 'I.<.*FF and 1.< 1++01+,< ?( $ureswaracar!a sa!s that "or )rahman there is no world or avid!a at all. $ureswaracar!a sa!s expressl! that "or )rahman, there is no world or Ea!a. $ankaracar!a also sa!s in )rahmasutra hash!am II.i.1<, 9&hus the /panishads speak o" the cessation o" all empirical dealings in the state o" the #ighest ,ealit! 120

'4vam paramaartha0avasthaa!aam sarva0v!avahaara0a haavam vadanti vedaaantaah sarve:( which means that in the paramartika plane, there is no world at all.

N ,2 - Dream #s 8<am2le -or Unrealit! Of =agrat 7ra2anca

1. In Advaita -edanta, dream world 'swapna prapanca( is taken as an example to show that, 5ust as the swapna prapanca is realised to e unreal when we wake up, the waking world '5agrat prapanca( ecomes unreal when we gain knowledge o" the non0dual )rahman.. &hat the swapna prapanca is nothing ut thoughts in the mind o" the HwakerJ is known when he wakes up "rom sleep. 'HWakerJ is a term adapted "or convenience to re"er to a person who has gone to ed and is having a dream, to distinguish him "rom the su 5ect in the dream experiencing the dream o 5ects, which we shall call 9dream pramata: or 9dream I : or 9prati hasika I:( In the dream, the waker sees an elephant or a mountain. Where is the required space in his head "or either? 7r, in the dream, he goes "rom 6ew Ielhi to 6ew 8ork when onl! a minute o" 5agrat time has passed. Where is the time required "or the 5ourne!? And when he wakes up, he "inds himsel", not in 6ew 8ork ut in 6ew Ielhi. In the dream he meets his old "riend and talks to him, ut when he gets up he knows that the "riend died a "ew !ears ago. 7r, a arren woman dreams that she has a son. 7r a lind person ma! dream that he has e!esight '=". =handog!a C.1+.1(. 7r a person is ill ut is still in his house when he goes to ed. In his dream, he is hospitalised and when he is discharged, the Ioctor advises him to continue "or another week with the ta lets o" medicine a part o" which he is taking home. Will he "ind the medicines when he wakes up? 7r, when he goes to ed, his ank alance is ,s.1++++. In the dream, he wins a lotter! o" *+ million rupees. When he gets up, can he issue a cheque against that? 7r one goes to ed on a new moon night switching o"" all lights ut in the dream one is asking in the sun. 7r one has gone to ed a"ter a "ull meal ut in the dream one "eels ravenousl! hungr! or vice versa. And one sees things in dream, which are strange "rom the point o" view o" 5agrat experience, such as onesel" with the head o" an elephant or water "lowing upwards or onesel" "l!ing the air or cutting oneJs own head or onesel" with eight hands or onesel" riding an elephant with "our tusks.. In the dream, a chariot ma! turn into a man in the dream itsel" or a man ma! turn into a tree. When we wake up, we know that we had a dream, ut o"ten, we do not remem er what the dream was, and, i" sometimes we do, we remem er it onl! vaguel!. &hus, the space, time, patterns o" ehaviour and cause0 e""ect relationship as the! are required "or 5agrat experience are not there in the swapna prapanca. $o we regard the swapna prapanca as unreal. *. $u 0dream within dream clearer example o" unrealit! o" 5agrat prapanca. Within m! main dream, I ma! have a su 0dream. I go to ed at 6ew Ielhi and have a dream. In the dream, I see m!sel" going to =hennai. 7 viousl! this is not m!sel" l!ing in the ed. &his is a dream I pro5ected ! m! mind while I am still l!ing in ed. &his dream I does a lot o" shopping in )urma )aDaar and eing tired "alls asleep as soon he reaches the &a5 =oramandel #otel. &here, the dream I has a su 0dream. In 121

this su 0dream, the su 0dream I is going to 6ew 8ork, sta!s in Waldor" Astoria, and goes to ed there a"ter a sumptuous dinner. When the 6ew 8ork su 0dream I wakes up, he "inds that he is not in 6ew 8ork ut at =hennai; then the =hennai main dream I realises that his going to 6ew 8ork etc. were unreal and he has remained in =hennai. When the waker who was having the dream wakes up, he "inds himsel" at 6ew Ielhi; then the waker realises that even his shopping in =hina aDaar at =hennai was unreal. 6ow the dream as well as the su 0dream has ecome unreal. I" we su stitute the su 0dream "or swapna prapanca and the main dream o" the waker "or our 5agrat prapanca, we can understand what we mean ! sa!ing that the 5agrat prapanca as well as the swapna prapanca that we experience are unreal. 3ust as, when the waker wakes up at =hennai, oth the =hennai main dream and the 6ew 8ork su 0dream ecome unreal, "or one who has 9woken up: to the knowledge o" 5aganmith!a rahmasat!am oth the swapna and the 5agrat prapanca ecome unreal 'mith!a(. 1. What happens during the state o" dream 'swapna avastha( is as "ollowsM0 Iuring the course o" sleep, when a person is dreaming, his ph!sical od! and his sense organs are resolved and are non0"unctional ut his ahamkara is "unctioning. )ut the ahamkara is not in a position to contact the external world ecause the ph!sical od! and sense organs are not availa le. In this state o" the ahamkara, vasanas, also called samskaras, i.e., impressions stored in the citta portion o" the ahamkara, ased on the personJs experience during the 5agrat avasthas o" past period o" li"e '5anma( and even o" past 5anmas are activated. In an! particular swapna avastha, some o" these vasanas emerge in the mind o" the waker and the wakerJs ahamkara pro5ects a dream world ased on those vasanas. &he dream world is not, reall! outside the wakerJs ahamkara. )ut, due to the power o" nidra 'sleep(, a mini0Ea!a, what are onl! thoughts within the wakerJs ahamkara appear to him as a world outside his mind. &hat is how the waker perceives a dream world. In this dream world, there are not onl! dream o 5ects 'swapna padaarthaas, swapna prame!am(, ut a dream knower 'a swapna pramaata, a dream I( who perceives the swapna prame!am including other dream persons, dream animals, dream trees etc. and dream instruments o" knowledge 'swapna pramaanam( which includes not onl! dream sense organs 'swapna indri!as( ut also a dream mind 'a swapna ahamkara(. It is with the swapna indri!as that the swapna pramaata contacts the swapna prame!am and it is with the swapna ahamkara that he cognises the swapna prame!am. Iuring the dream, the waker is identi"ied with the swapna pramaata. Identi"ied with the swapna pramaata, the waker takes the swapna avastha to e real. As soon as the he wakes up, he realises that what he thought was a real world was merel! thoughts in his own mind ased on his vasanas. &hus he knows that the swapna prapanca is unreal. <. In Eanduk!a karika, in -aitath!a prakaranam, the example "or 5agrat prapanca eing mith!a is swapna prapanca. In Advaita prakaraman, the example is pot space. I" pot space were real, when a pot is taken "rom Ad!ar to )esant 6agar, there should e a vacuum at the point where the pot was is Ad!ar and a struggle "or the pot to enter at the point to which the pot has een rought in )esant nagar. 122

>. @eatures o" dream that show unrealit! o" 5agrat prapanca. In $astra, the swapna avastha is taken as an example "or the unrealit! o" the 5agrat prapanca, "rom the point o" view o" the paramarthika sat!am. 3ust as the waker, during the swapna avastha, divides himsel" into swapna pramaata, a swapna prame!am and a swapna pramanam and, in ignorance, takes them to e real, the 5iva who in his real nature is the divisionless )rahman, divides himsel", in the 5agrat avastha, out o" ignorance, into a 5agrat pramaata, a 5agrat prame!am and a 5agrat pramaanam and takes them to e real. Like the waker realising, when he wakes up, that the swapna prapanca was unreal, when the 5agrat 5iva 9wakes up:, i.e., gains the knowledge o" his real nature as )rahman, he dismisses the 5agrat prapanca as mith!a. &he waker identi"ies himsel" with the swapna pramata and experiences the pleasure and pain o" the swapna pramaata. I" the swapna I, as hokta, is having sexual contact with a woman, the waker "eels the pleasure o" the contact. I" the swapna I, as the victim in an accident is mauled ! a tiger, the waker is scared and o"ten, the "right is so intense that he wakes up suddenl!. Like that, the 5iva, who is reall! the asanga atma, identi"ies himsel" with his od! and mind and takes the pleasure and pain o" the od! and mind to e his pleasure and pain. When the waker wakes up "rom the dream and ecomes the v!avaharika 5iva, he is disidenti"ied with the dream I. #e realises that what happens in the swapna prapanca cannot a""ect him. A dog ma! have it the dream I in the dream ut the v!avaharika 5iva does not "ind even a scratch in his od!. &he dream I ma! have met a eauti"ul girl in the dream in a house which appeared like a house known to him in the waking state and ma! have wanted to marr! her; when the v!avaharika goes to the house where he met the girl, all that he "inds there are an old woman and his wi"e. In the dream a person ma! have won a million rupees in a lotter! and deposited it in his ank. A"ter he wakes up and goes to the ank he will "ind that his ank alance is 5ust the two thousand rupees entered in the pass ook on the previous da!. In the svapna example, there are two conscious entitles a prati hasika conscious entit!, the dream I and a v!avaharika conscious entit!, the waker I l!ing in ed. In the same wa!, in 5agrat avastha, there is a v!avaharika conscious entit!, the pramaata I and a paramarthika conscious entit!, the sakshi .3ust as the waker, when he has woken up as the v!avaharika 5iva, realises that the swapna prapanca is mith!a, when the v!avaharika 5iva wakes up, i.e. gains knowledge o" his true nature as the in"inite )rahman, he realises that the 5agrat prapanca is mith!a. A. When Advaita -edanta gives the example o" swapna prapanca "or sa!ing that, 5ust as the swapna prapanca 'which is prati hasika( is unreal relative to the 5agrat prapanca 'which is v!aavahaarika(, the 5agrat prapanca 'which is v!aavahaarika( is unreal, relative to the paramartika plane, an opponent argues that oth the swapna prapanca and the 5agrat prapanca en5o! the same order o" realit!. #is argument is that the onl! di""erence is that the swapna prapanca is within the head o" the waker and the 5agrat prapanca is outside his head and oth his head and the outside space are v!aavahaarika. &he -edatin?s answer is that when the opponent sa!s 9the world is inside the head o" the waker: he is talking "rom the point o" view o" the waker a"ter he has got up "rom sleep. )ut "rom the point o" the waker when he is in the state o" dream, the swapna prapanca is outside his head. &he adh!asa o" the 5ivatma

123

in the 5agrat avastha the 5ivatma taking the world to e real 0 is compara le to the wakerJs experience the waker taking the dream world to e real 0 when he is still in the stage o" dream and the 5aganmith!a rahma sat!am 5nanam o" the 5ivanmukta is compara le to the realisation o" the unrealit! o" the dream world ! the waker when he has got up "rom sleep. B. -isishtdvaitins hold that swapna prapanca is also a world created ! the Lord and the 5iva?s sukshma sarira goes out and experiences that world. Advaitins agree that, through the identi"ication o" the waker with the swapna I, the 5iva does exhaust some o" his prara dha through his role as the swapna I experiencing the swapna prapanca. Whether the swapna prapanca is called Iswara srshti or 5iva srshti, the "act remains that it is prati hasika and that the sukshma sarira o" the 5iva is not separated "rom the sthoola sarira l!ing in ed. &he experience is not ! the sukshma sarira going out ut ! its identi"!ing itsel" with the dream I that is out there in the svapna prapanca and is experiencing o 5ects. I" the sukshma sarira has gone out into the swapna prapanca, it means that onl! the sthoola sarira is l!ing in ed. In that case, which is the entit! which gets scared when the swapna I is mauled ! a tiger in the swapna and makes the sthoola sarira get up? I" the sukshma sarira has gone out and "allen in love with a girl in a house that appears to e no di""erent "rom a house known to him in the 5agrat avastha, he would go to that house when he wakes up and ask "or the girl?s hand in marriage. What is more, the -isishtadvaitin?s position is clearl! contradictor! to the )rhadaran!aka passage, speaking o" the dreamer travelling in a chariot . &here are no chariots, there are no roads, no horses, no palaces, no rivers and no lakes.:

N ,% - efutation Of 7luralit!Of Atmas And Of Atmas Being 7art of Brahman

-isishtadvaitins also accept that )rahman is eing all pervading is, no dou t, is immanent in the universe. &heir )rahman 'paramatma( is a saguna )rahman, a personal %od, called 6ara!ana or -ishnu. #e has a twin propert! 'uu ha!a vi hutii( Leela -i huti in the universe which exists "or his sport 'Leela( and en5o!ment ' hoga, and a 6it!a -i huti transcendence in the divine world called $ree -aikuntha 2aramapadam. '&he transcendental od! has "ive modes 'prakaras( para, v!uha vi hu, antar!aami, haarda roopa and archa(. 2aramatma is the material cause 'upadana karanam( as well as the intelligent cause 'nimitta karanam( o" the universe and the one who sustains it and resolves it unto #imsel". &he universe consists o" insentient matter, prakriti, called acit and sentient eings, 5ivatmas, called cit. =it and acit are the worldl! od! 'sariram, prakaara, viseshanam, dharma( o" paramatma. )e"ore creation, the! are in su tle 'sukshma( "orm without "orm, name and identi"ication in paramatma. =reation is the un"olding ! paramatma o" the cit and acit with name, "orm, identi"ication etc. &he attri utes o" the paramatma are sat!am 'independent existence (, 5nanam 'eternal, unchanging consciousness( and anantam 0 not limited in space or time or ! entit! 'vastu ; "reedom "rom limitation entit! wise is on account o" paramatma?s u ha!avi huti 'i.e., paramatma alone is there in transcendental mode and as $riman 124

6ara!ana and as the worldl! mode'prakaara( in the "orm o" cit and acit(, omniscience 'sarva5natvam(, omnipotence 'sarvasaktimatvam(, rulership 'Iisitatvam, rulership over cit and acit(, power to ring a out whatever he wills 'sarvakalpatvam(, changelessness 'nirvikaaratvam eing the support 'aadhaara(, and the =ontroller 'ni!amaka( and Lord 'seshi( o" cit and acit etc.. &hese are #is attri utes 'dharmaas, viseshnams(; the! distinguish #im "rom the insentient, "inite, changing acit and the "inite cit whose knowledge as attri ute is su 5ect to contraction. )! the ver! "unction o" distinguishing #im "rom cit and acit, the! constitute #is nature 'swaroopam( like the attri utes o" a cow 'which distinguish it "rom horse etc.(. '-ide ,amanu5a in -edanta $angraha 0'$waroopa niroopana dharma sa da hi dharma mukhena swaroopam api pratipadh!anti gavaadisa davat(. &hus, "or example, #e has dharma 5nanam as well as swaroopa 5nanam. &here are countless 5ivatmas. 4ach 5ivatma 'called cit( has a separate atma o" his own, esides his od!. &his atma also has two aspects, one, knowledge and liss '5nanam and aanandam( as #is nature 'swaa hika, swaroopa( and 5nanam as attri ute 'dharma hoota 5nanam(. &he dharma hoota 5nanam, contracts in the state o" samsara on account o" eginningless karma involving ignorance o" oneJs own swaroopam and o" paramatma; this dharma hoota5nanam expands to its "ull stature in the state o" moksha. &he goal o" 5ivatma is to know parmatma?s per"ection. $adhana, with "ree will con"erred ! paramatma, consists o" cultivation o" virtues, stud! o" -eda, karma !oga, spirit o" surrender to the paramatma, and hakti consisting o" meditation on the paramatma, resulting, with paramatma?s grace, in attainment o" release "rom samsara 'moksha(. '-ision o" paramatma is not possi le with the ordinar! means o" per"ection. )hakti is the unique "orm o" knowledge which ena les the devotee to get a vision o" paramatma.( It is paramatma, ! #is %race, that e""ectuates the 5ivtma?s release "rom samsara. Eoksha is not cessation o" individualit!; it is attainment o" residence in -aikuntha with the ene"it o" constant, liss"ul, adoration o" paramatma. 4ven in moksha, the mukta 5ivatmas maintain their separate individualism with desa and vastu pariccheda 'limited in space and ! entit!(. '4ven nit!a suris like %aruda, Adisesha, and -ishvaksena etc. who are eternall! without karma and hence never have prakriti0sam andha, have the desa and vastu paricccheda.( -isishtadvaitins alsoclaim that in spite o" eing the material cause o" creation, paramatma is changeless inasmuch as it is paramatma?s od! alone which gets expanded as cit and acit and ecomes the universe ut there is no change in paramatma?s swaroopam. &he! sa! that $vetasvatara mantra 9nirguna: means, not that paramatma is without attri utes 'nirvisesha(, ut that paramatma is pure and "ree o" all evil attri utes; the word onl! denies imper"ections characteristic o" "inite existence. #e is sarvakala!aanagunaaakaraka. 2aramatma, cit, acit, creation, sustenance and dissolution o" the universe are all equall! real. *. &he proposition that, apart "rom )rahma caitan!am, there are m!riad caitan!ams, as the od! o" )rahman, and that these 5ivatmas remain, oth in the state o" samsara and in the state o" moksha, remain as separate entities is opposed to the Advaita doctrine o" 5iva rahmaik!am. &he thesis that the od! o" paramatma is trans"ormed ! paramatma into m!riad 5ivatmas, each with a separate atma o" its own, di""erent "rom )rahma caitan!am, with two t!pes o" 5nanam, one eternal

125

swaroopa 5nanam and the other contracting and expanding dharma 5nanam is, also, according to the Advaitin, contradictor! to $ruti statements. Apart, "rom the "our mahavak!as, there are numerous $ruti statements which assert that the atma o" 5ivatmas is non0di""erent "rom )rahman. Inter alia, &aittiri!a *.1.1., "irst de"ines )rahman 9sat!am, 5naanam, anantam )rahma: and in the same mantra sa!s: "rom atma was orn aakaasa: and it thus equates )rahman and atma. . In $ankaracar!aJsJ commentar!. he sa!s, 9$ince in the text, H@rom that )rahman indeed which is this atma 'was produced this space(?, the word atma is used with regard to )rahman Itsel"; it "ollows that )rahman is the atma o" the cognising individual. 97ne who worships another god thinking H#e is one, I am another, he does not know: ')rhadaran!aka 1.<.1+(, 97ne onl! without a second: '=handog!a A.*.1(. =handog!a C.1<.1 and $wetasvatara 1.1* equate )rahman and atma. )rhadaran!aka I-.iv.1C also, which descri es the sakshi as the 2rana o" the prana, the 4!e o" the 4!e, the 4ar o" the 4ar and the Eind o" the Eind, equates atma and )rahman. )rhadaran!aka I-.iv.*> 9&hat great, irthless atma is undeca!ing, immortal, G.in"inite. )trahman indeed is "earless. #e who knows the atma as the "earless )rahman ecomes the "earless )rahman: In his commentar! on )rahma sutra 1.<.1< also, $ankaracar!a sa!s, citing &aittiri!a *.1.1, H)! using the word, atma: with regard to #im ')rahman( su sequentl!, and ! placing the atma successivel! inner and inner in a series o" sheaths, counting "rom this od!, #e ')rahman( is shown to e prat!agatma '&aittiri!a *.* to *.>(. )rhadaran!aka I-.iv.11 9All is his atma, and he again indeed is the atma o" all:. &aittiri!a *.1.1 de"ines )rahman as in"init!. &he in"inite cannot have parts. I" it has, it ceases to e in"inite. In )rahadaran!aka 1.<.1 and 1.>.1, /shasta and .ahola ask 8agnavalk!a to teach them the )rahman that is immediate and direct 0 the atma within all and 8agnavalk!a starts the teaching sa!ing 9&his is !our atma that which is in all 9.In the same /panishad, in 1.C.11, 8agnavalk!a tells %argi 9&his aksharam is e!ond thought ut is the &hinker; It is never known ut is the knower: and adds 9&here is no other &hinker than It; there is no other knower than It.: '&his is a clear statement negating man! conscious eings as 5ivas, separate "rom 2aramatma(. In <,1,B the question is asked, 9Which is the atma?: and 8agnavalk!a answers, 9 this in"inite entit! '92urusha:( that is identi"ied with the intellect and, attaining the likeness o" the intellect, thinks Has it wereJ and shakes Has it wereJ.:. $wetasvatara 1.1C talks o" the Lord o" the universe dwelling in the od! going out and contacting o 5ects through the sense organs. 1.11 talks o" )rahman dwelling in the heart eing the Lord o" the mind.In )rhadaran!aka 1.<.B )rahman is said to have entered into the universe including the odies o" eings. And the /panishad goes on to sa! that when It does the "unction o" living It is called praanaG..when it thinks, It is called the mind. Aitere!a /panishad, 1.1.11 sa!s that )rahman wanting to enter the indri!as and the mind asks, 9i" seeing, hearing and thinking can e done without me, who am I?: All these indicate that )rahma caitan!am and the atma that ena les the sense organs and the mind to "unction as conscious entities are the same caitan!am. In Eundaka *.*.C 'in some texts it ma! e *.*.B(, it is said )rahman 'called 9the sava5na: and 9sarvavid:( seated in space within the luminous cit! o" )rahman 'i.e., the mind( is said to e conditioned ! the mind. In )rahadaran!aka <.<.> also, 9the atma indeed is )rahman 'a!am atma rahma( is spoken o" as 9identi"ied with the mind, the 126

intellect, praana and the sense organs.: Again, in the same strain, in 1.1.*, Aitere!a /panishad talks o" atma as the mind and in 1.1.1 enumerates various vrittis o" the mind like thinking, su""ering and memor! as names o" =onsciousness 'pra5naanam( and in 1.1.<, sa!s that this pra5naanam 'the consciousness ehind the individual minds( is )rahman.9. In )rhadaran!aka 1.<.1, the atma equated with )rahman which is within all is spoken o" as that Hwhich moves "orward through the prana etc. )rhadaran!aka I-.iv.1C 9&hose who have known the 2rana o" the prana, the 4!e o" the e!e, the 4ar o" the 4ar, and the Eind o" the mind have realiDed the ancient primordial )rahman. In all the passages cited a ove, whether we take the )rahma caitan!am as merel! conditioned ! the mind or as re"lected in the mind, in all these passages, since the same )rahman is said to e associated with praana and the mind, t talk o" pluralit! o" atmas would e contradictor!. Eundaka /panishad sa!s expressl! that an!one who knows that supreme ecomes )rahman. $o, how can 5ivatmas e said to remain as separate entities even in the state o" moksha? Eundaka /panishad 1.*.>, 1.*A and 1.*.B also go against the part whole theor!. > sa!s, 9#aving attained )rahman 'i.e., having identi"ied themselves with )rahman(, eing contented with the knowledge Haham rahma asmiJ, remaining "ree o" desire and tranquil, the seers 'rishisJ( attain the all pervading entirel! and, when the od! "alls, merge in the )rahman that is all.:'$ankaracar!a compares it to space apparentl! con"ined within a pot merging in all pervading space on the reaking o" the pot.( A sa!s, 9&hose to whom the entit! presented ! the -edic knowledge has ecome "ull! ascertained, at the supreme moment o" "inal departure all o" them ecome identi"ied with the supreme Immortalit! in the worlds that are )rahman. $ankaracar!a explains Hin the worlds that are )rahman: means 9in )rahman: and adds 9like a lamp lown out or like the space in a pot when roken.:( B sa!s 9all ecome uni"ied with the $upreme /ndeca!ing.:: In Eundaka /panishad, II.ii.F, 'in some texts, it will e *.*.1+( it is said that an!one who knows that )rahman ecomes )rahman indeed. .aival!a 1+ sa!s, 9$eeing oneJs own atma in all eings and all eings in atma, one attains the highest )rahman. And .aival!a 1A sa!s, 9&hat which is the supreme )rahman, the atma in allG..&hat alone art &hou, &hou alone art &hat:. )rhadaran!aka I-.iii.1* 9It ecomes 'homogenous( like water, one, the witness and without a second. &his is rahmaloka 'the paramarthika state o" )rahman(:. =handog!a /panishad C.1*.1 is signi"icant. It sa!s 9&his tranquil one 'the re"erence is to 5ivatma(, rising up "rom this od! 'the re"erence is to videhamukti(, H ecomes one with the supreme lightJ and His esta lished in his own natureJ. )rhadaran!aka <.<.A is also signi"icant. &alking a out 3ivanmukti and -idehamukti, it sa!s:G.. eing ut )rahman, he 'i.e., 3ivanmukta( is merged in )rahman: Words like 9)ecoming one with the supreme light: and 9is esta lished in his own nature: 9 eing ut )rahman, he is merged in )rahman: constitute incontroverti le proo" that the atma in us is no di""erent "rom )rahman. In )rhadaran!aka *.<.1* 'repeated in <.>.11, the /panishad, talking o" videha mukti, sa!s that the 'particular( consciousness o" 5ivas ceases at that time '9na pret!a sam5a asti:(. Whether we take Hsam5a? as cida hasa or the mere adh!asa o" eing separate individuals or, as -isis5tadvaitins would have it, as multiple atmas separate "rom )rahman, this passage is su""icient to re"ute the proposition that 5ivatmas retain their identit! as separate entities even in the state o" moksha. &hat consciousness is onl! 127

one and though, conditioned ! the od!0mind complex, it ma! appear as man!, when the conditioning ceases, the apparent man! merges in the one original consciousness is well illustrated ! the salt water example in )rhadaran!aka I-.v.11. 1. As regards re"utation o" atmas eing parts o" )rahman there are speci"ic $ruti statements that )rahman is divisionless 'without parts( '9nishkalam:( '.aival!a *1, $wetasvatara A.1F, Eundaka *.*.F 'in some texts, it is *.*.1+(, 1.1.C, )rahma 1, )rahma indu *1, Ih!a na indu 11, 6ada indu 1B( 9It should e realised in one "orm onl!: ')rhadaran!aka <.<.*+( '$ankaracar!a?s commentar! 9It should e realised in one "orm onl!, viD., as homogenous pure consciousness. Without an! reak in it, like space.:(. )rhadaran!aka I-.iv.11 9As a lump o" salt is without exterior or interior, entire, and purel! saline in taste, even so is the atma without interior or exterior, entire and pure consciousness. It acquires particular consciousnesses on account o" the association with 'the products o"( the elements ' od!0mind complexes(. When a od! mind complex is destro!ed, this particular consciousness is destro!ed. When the od! "alls, there is no longer an! particular consciousness:. )rhadaran!aka I-.iii.B 09?Which is the atma??. H&his in"inite entit! 'purusha( that is identi"ied with the intellect and is in the midst o" the organs, the light within the heart, hrda!antar5!otih. Assuming the likeness i.e., the likeness o" the intellect, it moves etween two worlds; it thinks., as it were, and shakes, as it were?:.( In his commentar!, $ankaracar!a sa!s, 9..?-i5anama!a?, identi"ied with the intellect; atma is so called ecause o" our "ailure to discriminate its association with its limiting ad5unct 'upadhi(, the intellect, "or it is perceived as associated with the intellectG.. HWithin the heart?;G.heart, here, means the intellect, which has its seat in the heartGG&he word, Hwithin? indicates that the atma is di""erent "rom the modi"ications o" the intellect. Atma is called light, ecause it is sel"0e""ulgent, "or, through this light, the sel"0e""ulgent atma, this aggregate o" od! and organs i.e.,the od!0mind complex 0 goes out and works, as i" it were sentient, like the shining o" a 5ar placed in the sun .7r like an emarald or an! other gem dropped into milk etc imparts its lustre to the milk etc., so does the e""ulgent atmaG.. imparts its lustre to the od! and organs, including the intellect. G..&he intellect eing clear 'svacca( and close to the atma, easil! catches the re"lection o" the atmaG..next comes the manas which catches the re"lection o" the atma through the intellect; and lastl! the od! through the organs:. G...&hat is wh!, depending on the degree o" discrimination, each one identi"ies himsel" with one or other component o" the od! mind complexGG?It thinks as it were?; )! illumining the intellect, which does the thinking, atma, through its sel"0e""iulgent light that pervades the intellectG..seems to think. GG#ence the people think that the atma thinks ut reall! it does not.: <. Apart "rom eing contradictor! to $ruti 'e.g.)rhadaran!akamantra, 9)eing )raahman, one ecomes )rahman: the -isishtadvaita concept o" cit and acit eing parts o" the $upreme %od entails logical inconsistencies. &he $upreme Lord, cit and acit, all three said to e eternal. &hus there are three real and in"inite entities, in terms o" time. )ut In"inite can onl! e one.. =it and acit are said to undergo change 'contraction and expansion(, ut the whole does not. It is also said that though the od! o" the $upreme %od, cit and acit, are involved in evil and su""ering, the entit! possessing the od!, the $upreme Lord is not a""ected. Al this is unintelligi ile. 128

Ascription o" contradictor! "eatures to the supreme %od, i.e., another kind o" consciousness 'cit( and matter 'acit( is also di""icult to accept. Eoreover, the A solute status o" the supreme %od cannot ut e a""ected ! the positing o" the two other real entities, cit and acit..4ven in mukti, in -isishtadvaita, the 5ivatma remains an entit! "rom )rahman. &his is contradictor! to the $ruti passages to the e""ect that 5ivatma is ever )rahman and what, as a "igure o" speech is called, 9 ecoming )rahman: is onl! the a olition o" the ignorance and discover! o" the real nature.-isishtadvaitin talks o" the attri utive knowledge '9dharma hoota 5naana:( o" the atomic 5ivatma expanding in"initel! in trthe state o" mukti.. &his means thart, still remaining atomic, the 5ivatma ecomes as omniscient as %od himsel". &his is an illogical 5uxtaposition o" in"initude attri ute with the "inite su stance. 'In the Iwaita s!stem, 5ivas, whether in a state o" ondage or mukti, are utterl! separate "rom %od. Where /panishad talks o" identit! wwith )rahman, Eadhwa interprets as similarit!. 6ot onl! that, in condemning one o" the t!pes o" 5ivas to eternal ondage, the s!stem makes %od partial. 4ven, in regard to li eration, Eadhwa?s "inal position seems to e that %od li erates whomsoever #e is pleased to li erate. All this is strange to a logical intellect interpreting sruti passages in accordance with the criteria called shadlinga.(.

N ,, - efutation Of .orld *eing eal

,e"utation o" world eing real And )rahman )eing &rans"orming =ause '2arinaami .aaranam( -isishtadvaitins and Iwaitins sa! that the world is as real as 2aramatma .In the earlier portions we have alread! discussed, how, in the light o" various $ruti statements, such a view would e illogical.

N ,; - efutation Of Brahman Being Saguna

1. As regards the Iwaita and -isishtadvaita thesis that )rahman is saguna 'one with attri utes( the Advaitin replies that to have attri utes is to e limited. &o e small is not to e ig. &o e good is to e not ad. 4xclusion is limitation. I" )rahman is credited with an! attri utes, we would e making )rahman a limited entit!. &o e limited, entit! wise, )rahman has to e attri uteless '9nirguna:(. $vetasvatara /panishad A.11 speci"icall! sa!s that $akshi ')rahman( is 9nirguna:. &his occurs also in )rahma /panishad 1. 6rsimhaottarataapani sa!s 9aguna:. Apart "rom this, there are numerous passages which talk o" )rahman eing "ree o" attri utes, mentioning speci"ic attri utes vide Eundaka *.1.* 9 "ormless, without vital "orce and without mind:; .atha 1.1.1> soundless, touchless, colourless, odourless:; .atha 1.*.** 9 without vital airs and without mind:; Eundaka 1.1.A 9without "eatures, e!es and ears; which has neither hands nor "eet: )rhadaran!aka 1.C.C 9neither gross nor minute, neither short nor long, neither red colour nor oiliness, neither shadow nor darknessG..neither "lavour nor odour, without e!es or ears, 129

without the vocal organ or mind, G.without the vital "orce nor the mouth..: 2rasna <.1+ 9$hadowless, odiless, colourless: All these go against the proposition that )rahman is endowed with attri utes. Eanduk!a B makes it clear that )rahma caitan!am is not the o 5ecti"!ing consciousness '96a pra5nam: $ankaracar!a?s commentar! 9)! Hna pra5nam? is denied the awareness o" ever!thing ! a single act o" consciousness; i.e. dharma hoota 5nanam is negated.( &he interpretation o" -isishtadvaitins that 9nirguna: means that Lord 6ara!ana who is )rahman, is devoid o" all evil and has onl! all auspicious attri utes 'sarvakal!anagunaakaara(, we have the .athopanishad mantra 1.*.1< which sa!s that )rahman is e!ond dharma as well as adharma 'virtue as well as vice(. As $ureswacar!a points out, the distinction etween the sacred and the pro"ane is meaning"ul onl! in the v!avaharika plane. *. What has een said a ove is su""icient to re"ute the view 'o" -isishtadvaitins and Iwaitins that the $upreme )eing is not onl! swaroopa 5nanam ut #e has, as one o" #is attri utes, visesha 5nanam 'what the! call dharma 5nanam( and the! talk o" )rahman as omniscient 'sarva5na( etc. . An! knowledge, even omniscience, involves triputi 0 and to make )rahman a pramaata entertaining perception or thought o" o 5ects 'prame!am( involves pramanam 'knowing instruments(. &his will not e in accordance with $ruti statements that )rahman is amanah. &he word 9sarva5na: is not applica le to )rahman ecause )rahman is non0dual 'adva!am( and there is no second entit! "or It to know. =". =handog!a /panishad B.*<.1 9&he In"inite is that where one does not see an!thing else, does not hear an!thing else and does not know an!thing else:.

N ,; - A3o6sha Onl! After DeathB efuted

Iwaitins and -isishtadvaitins sa! that li eration 'moksha( happens "or a success"ul spiritual seeker onl! a"ter death. )ut, as shown in 2art II, in the section, entitled 9Li eration in this li"e itsel" 3ivanmukti:, there are a num er o" /panishadic passages which esta lish that a person who gains knowledge o" 5iva rahma aik!am is "ree o" samsara, that is, gets moksha, in the ver! li"e in which he gains the knowledge.

N ,/ - 3o6sha B! Negation Of =i$as #s Not -utile

-isishtadvaitins sa! that in Advaita, since moksha involves negation o" 5ivas, moksha is a "utile attainment; 5iva himsel" is not there to en5o! moksha. &he answer is that when we talk o" 5ivatma as ound and li erated, o" the mixture o" )rahma caitan!am in the "orm o" prat!agatma and ahamkara. What we sa! is destro!ed on attainment o" moksha is the ahamkara. &he prat!agatma, which is non0di""erent "rom )rahma caitan!am, is not destro!ed. 7nce there is videhamukti, there is no longer an! need to use two terms. All that there is is )rahma caitan!am, the in"inite consciousness. &he AdvaitinJs moksha is discover! o" )rahmatvam as a 5ivanmukta 130

and, in videhamukti, eing )rahma Itsel". What more does one want than eing the 4xistence0=onsciousness0In"init!? '&he contention o" -isishtadvaitins mentioned a ove is ased on their "ailure to distinguish the atma "rom ahamartha.(

N ,0 - 3isinter2retation Of A$arana Sa6ti Of 3a!a

1. -isishtadvaitins re"er to the Advaita doctrine o" avid!a and sa! that the covering o" consciousness, which is the essential nature o" )rahman, means the loss o" )rahman itsel". &his misconception has to e corrected "rom man! angles. 7ne is that the covering is not "or )rahman, ut "or 5ivas; it is like sun eing covered ! a cloud and one is una le to see the sun "rom the earth. $o, when avid!a exerts the avarana sakti, it is the 5iva who is una le to have a vision o" )rahman. @or )rahman, there is no avid!a at all. Avid!a is mith!a 'a lower order o" realit!( and it cannot a""ect the paaramaarthika, )rahman. We do sa! that avid!a is located in )rahman, ecause an! mith!a entit! must have a su 0stratum "or it to appear. &he snake cannot appear unless there is a snake. We have to have some location "or Ea!a. $ince there is no other go, we sa! that Ea!a is located in )rahman. )eing located itsel" is mith!a. &here is no Ea!a at all, as "ar as )rahman is concerned. Location is onl! "rom the point o" view o" the 5iva. &here is no real snake located on the rope. It is onl! "or the on0looker in semi0darkness that a snake appears to e located on what he sees as an o 5ect, without understanding its nature in "ull; i" !ou imagine the snake to e a conscious entit!, it would not see a snake at all. Like that 5ivatmas are aware o" the existence o" a conscious entit! within themselves, ut are not aware that that conscious entit! is the in"inite consciousness. $o, the! regard themselves as limited eings. &here"ore there is no question o" the swa!amprakasatvam o" )rahman eing destro!ed ! avid!a. *. $econdl!, the -isishtadvaitin?s argument proceeds on the asis o" equating )rahman and knowledge and avid!a and ignorance and sa!ing that ignorance is opposed to knowledge. )ut Advaita makes a distinction etween swaroopa 5nanam and vritti 5nanam. $econdl! avid!a itsel" is not ignorance; it is a power that engenders ignorance. )rahman is knowledge '5nanam( in nature not in the sense o" vritti 5nanam ut swaroopa 5nanam. What are opposed to each other are not swaroopa 5nanam and ignorance ut vritti 5nanam and ignorance. In "act, on the v!avaharika plane, swaroopa 5nanam ')rahma caitan!am( illumines ignorance as well as knowledge; through the conditioning o" the intellect or re"lection in the intellect illumines the ignorance o" rahmatvam caused ! avid!a as well as the knowledge o" aham rahma asmi im i ed through $astra. $waroopa 5nanam ')rahma caitan!am( is eternal 'nit!am(. -ide )rahadaran!aka I-.iii.*1 0 &he vision o" the witness can never e lost, ecause it is imperisha le '6a hi drashturdrsherviparilopo vid!ate avinaasitvaat(. @urther, since )rahman is eternal, the critic can e hoisted on his own petard. I" an eternal )rahman o" the nature o" knowledge is opposed to ignorance o" the nature o" avid!a, avid!a would have een

131

destro!ed at the ver! outset and there would no 5ivas at all ignorant o" their nature as )rahman. 1. &hirdl!, the opponents cannot ignore the Advaita doctrine that )rahman is sat!am and avid!a is mith!a. Eith!a cannot a""ect sat!am. &here"ore, there is no question o" avid!a destro!ing )rahman.

,1 - 3eaning Of =i$atma Being esol$ed #n Brahman #n sushu2ti

In sushupti, 5ivatma is said to e resolved in 2aramatma ')rahman(. &his should not e taken literall!, ecause the aavarana sakti o" moola avid!a 'Ea!a( is not destro!ed. -ikshepa sakti is suspended, ut the avarana sakti is still maintaining )rahma a5naanam 'ignorance o" )rahmatvam( in the resolved antahkarana. $o, unless he is a 5naani, when a person wakes up, he does so with )rahma a5naanam and the consequent adh!aasa. In sushupti on account o" temporar! suspension o" identi"ication with upadhis, the distraction ! the world created ! the vikshepa sakti o" Ea!a is not there. Adh!asa engendered ! the avarana sakti comes into pla! onl! when the world created ! the vikshepa sakti is there as the preme!am. $ince the pramaata is resolved in sushupti, there is no preme!am "or the person in sushupti. $o, there is no adh!aasa "or the time eing and samsara is suspended "or the nonce. When the person wakes up, he sa!s, 9I slept happil!; I did not know an!thing:. &he a sence o" cognition o" external o 5ects and o" internal cognition is registered mechanicall! in the resolved antahkarana 'antahkarana in karana avastha(. Ananda 'happiness( is also registered. &he source o" the ananda is the ananda swaroopam 'the anantatvam( o" atma. $ince the resolved antahkarana is in a calm state, the atma ananda is re"lected in it without it eing aware o" it at that time and that is registered ! the resolved antahkarana. In technical language, there is a sukshma vritti in them antahkarana, called avid!a vritti pertaining to non0 experience o" external o 5ects, to the a sence o" internal distur ance and to happiness. 'When the vritti is taking place, the person is not aware o" it ut vritti is taking place(. 7therwise, we cannot explain the a ilit! o" the person to sa!, on waking up,: I slept happil!; I did not know an!thing: 'sukham aham asvaaptam na kincit avedisham(. What was not registered cannot e recollected. $ince there is no cognition o" external o 5ects, the happiness that is registered cannot come "rom an! o 5ect. Atma caitan!am alone is there in sushupti. )! arthapatti pramanam, we know that atma caitan!am had illumined the sukham in the kaarana sariram during sushupti. that is, what is registered in the dormant antahkarana is the anandaswaroopam o" atma. We also know that along with the original consciousness 'atma caitan!am( a5naanam 'ignorance o" )rahmatvam( continues to exist in sushupti. I" it were not so we would not wake up as ignorant 5ivs.

132

N ;4 - 3eaning Of The .ords Used #n Sastra De2ends On The Conte<t

1. 3ivatma, insepara l! until videha mukti, is a mixture o" 'a( the all pervading consciousness ' (, the re"lecting medium, the antahkarana and 'c( the re"lected consciousness. &he word, 93ivatma: means, in di""erent contexts a di""erent com ination o" these three. When Eundaka /panishad is interpreted as re"erring to 3ivatma and paramatma as two irds sitting in the tree, one eating the "ruit and the other looking on, 93ivatma: means the mixture o" ' ( and 'c(. When in =handog!a /panishad A.1.1, )rahman is said to have entered into the three deities as 5ivatma, 95ivatma: should e taken as 'c(. When the 5nani sa!s 9I, the 5ivatma, am )rahman:, 5ivatmaK means 'a(. When $astra talks o" travel o" 5ivatma, a"ter death, to other lokas and o" re irth, 3ivatma means the mixture o" ' ( and 'c(. *.&he word Hakshara? 'imperisha le( has di""erent meanings in di""erent contexts. In Eundaka /panishad passage 9 aksharaat paratah parah:, the word, Haksharam? means Ea!a. In )rhadaran!aka 1.C,1+ and 11, the word, Haaksharam? means nirguna )rahman.In )rahadaran!aka 1.C.F, the word, aksharam means Iswara.

1. When it is said that there is no world other than )rahman, the re"erence is to rahmasat!am 5aganmith!a. When it is said that )rahman is "ree o" the world, the re"erence is to the paramartika status o" )rahman. 1. In )rahma $utra, ased on the six0"old criteria "or "inding the purport o" the text, there are a num er o" discussions how various words should e interpreted. 4xamples are Hpraana? and Haakasa? which in certain contexts re"er to )rahman.

N ;1 -3i<ing U2 Orders Of ealit!

7ne should not mix up orders o" realit!. $uppose, one convicted o" murder pleads, 9Atma neither kills nor is it killed. I am Atma, so, I did not kill and, there"ore, !ou should not punish me.: &he 5udge would turn round and sa! 9I am not punishing !our Atma; I shall punish onl! !our od!.: It is in this strain that ,amakrishna 2aramahamsa relates a stor! o" a man thinking that the elephant is atma and I am atma and so, the elephant cannot kill me. $o sa!ing he goes and la!s himsel" in "ront o" a rogue elephant. &he od! o" the elephant comes and crushed the od! o" the man.

N ;2 - ?uru and Brahman s!non!mous

A 3ivanmukta identi"ies himsel" with )rahman. 7n the v!avaharika plane, he is looked upon as Iswara. &hat is wh! guru is glori"ied as 2aramatma in the "amous

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sloka 9gurur rahma gururvishnu gururdevo maheswara; gurureva param rahma tasmai sri gurave namaha:. =orrespondingl!, when a devotee does namaskara to a guru, the guru accepts it with the thought that the devotee is doing namaskara, not to the guru?s od!, ut to Iswara or to the atma 5nanam in the guru.

;" - .ho is a BrahmanaF

)rahadaran!aka /panishad III.v.1, I-.iv.** and I-.iv.*1 use the word, 9)rahmana: "or those who utiliDe karma !oga to attain purit! o" mind, pursue 5nana !oga and know )rahman. . In the 3a ala /panishad, the sage Atri asks 8a5navalk!a, 9Ea! I ask !ou, 8a5navalk!a, how is one without the sacred thread a )rahmana? 8agnavalk!a replied, 9&he conviction HI am the atma? alone is his sacred thread.K -a5rasucika /panishad discusses HWho is a )rahman? It sa!s that a )rahmana is not a )rahman ecause o" his caste or his learning, or his righteousness ut ! perceiving the atma directl! 'aparoksha 5nanam(. In the )hagawadgita, Lord .rishna talks o" the "our castes as a division o" societ! ased on the virrtues and capa ilities o" persons &here is no virtue in eing merel! a 5aati )rahmana ' rahmana ! mere irth(; the karma )rahmana 'one who is engaged in no le activities( deserves respect; and the highest aspiration is to e a guna )rahmana ' i.e. who pursues 5nana !oga.( &here is a sloka which sa!s that at irth one is sudra, ecomes dwi5a ! no le action, vipra ! learning and raahmana ! knowing )rahman. 'H$udra? indicates sel"0ignorance, Hdwi5a? re"ers to one initiated "or the pursuit o" studies, Hvipra? re"ers to a learned man and H rahmana? re"ers to the knower o" )rahman.(

N ;% - 7rocess Of Cognition
When I sa!, 9I know this,: the 9I:, the 9know: and 9this: are not simultaneousl! cogniDed. 4ach piece o" knowledge requires a triputi a pramata, pramanam and prame!a 'or, to put in another version, a karta, karanam and karma(. 4.g. 9I know the tree:. &ree ecomes the o 5ect o" knowledge. When tree is the o 5ect o" knowledge neither HI: nor the act o" knowing can e the o 5ect o" knowledge. . When 9I: is the o 5ect o" knowledge, neither 9tree: nor the act o" knowing can e the o 5ect o" knowledge. When the act o" knowing is the o 5ect o" knowledge, neither 9I: nor 9tree: can e the o 5ect o" knowledge. 9I:, 9know: and 9tree: 0 each requires, separatel!, a knower, knowing and known. $o the awareness o" 9I?, 9know: and 9tree: takes place successivel!, through a separate triputi in each case such as 9I know the tree:, 9I know the act o" knowing: and 9 I know the I that knows the tree:, ut so quickl! that it appears to e simultaneous.

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N ;, - -i$e-fold 7ramanas
1. .nowledge '9prama:( is o tained ! "ive "old pramanaas 9prat!aksha:, 9anumaana:, 9upamaana:, 9sa da:, 9arthaapatti: and 9anupala dhi:. 2rat!aksha. 2rat!aksha is direct cognition, external as well as internal. 4.g., I know that there is a "lower pot out there in the garden; I see it. 7r I know that nadasvaram is eing pla!ed in the "ar distance, even though I canJt see it; I hear it. I know that a rose has loomed in the neigh or?s garden e!ond the wall; I smell it. E! e!es are closed; someone puts sugar in m! mouth; I know it is sugar ecause the taste is similar to sugar which I have tasted e"ore. I know that there is "ire in the "ire place even when m! ack is turned towards the "ire ecause I "eel the heat on m! skin. I" anger arises in m! mind I know it. *. Anumaana is knowledge ! in"erence. In"erence is ascertainment o" the existence o" a thing we come to know even though it is not perceived 'called 9saadh!am:( ecause o" the existence o" a thing that is perceived 'called 9hetu:( on the asis o" the previous experience o" the invaria le concomitance o" these two things 'called 9v!aapti:(. 4.g., I see onl! smoke rising on the top o" the mountain; I know "rom previous experience, sa!, o servation o" what happens in the !aagssaala 'sacri"icial hall( or in the kitchen that whenever there is smoke there is "ire; so, I come to the conclusion that there is "ire in the mountain. 1. /pamaana. /pamaana is knowledge o tained ! comparison, where "eatures similar to a thing which one alread! knows are o served in a "reshl! o served thing. 4.g., a person goes to a "orest and sees a 9gava!a: 'a species o" ox(. #e o serves similarit! etween that animal and the cow in his house. &hen he has the cognition 9E! cow is similar to a gava!a: &hese are cases o" similarit! o" entities which are not identical. <. $a da. &he distinctive 'exclusive( means o" knowledge ! sa da , i.e., ver al testimon! is called 9sa dapramaana:. When the statement gives in"ormation that is not alread! known and "or which its s!ntactical relation that is purport"ul is not su lated ! other evidence, that statement is sa dapramaana. '-ide -edanta 2ari hasha(. &he pramaana excludes a surd statements like 9Let it e made wet ! "ire:. &he knowledge arising "rom ver al testimon! should e a ove contradiction ! an! other valid pramaana like prat!aksha. $a da pramana is o" two kinds 0 that which is in the "orm o" written or spoken testimon! o" a trustworth! person 'aapta( and that which is impersonal 'apaurushe!a(, viD., sruti '-edic testimon!(. >. Anupala dhi. In this non0cognition o" a thing serves as pramaana. &his applies in the case o" o 5ects which would ordinaril! e capa le o" eing perceived ! positive means o" cognition, had the! existed in the locus in which the! are not perceived now. In other words, when all the conditions "or the perception x is present, and !et x is not perceived, such non0perception would lead to a true cognition o" the a sence o" x. @or example, there is a garden in which there are "lower pots; among the "lower pots, normall!, there is a pot with a eauti"ul rose. 7ne da! when I look out "rom m! widow, I do not see the "lower pot with the rose. &here"ore, I conclude that there 135

is non0existence o" the "lowerpot with the rose in the garden. '7nl! ! anupala dhi pramaana, the details pertaining to one ritual, "or example, are known to e not the same as the details o" some other ritual. =ertain details which do not elong to a particular ritual can onl! e known ! this pramanam(. 6 A>) =riteria o" valid knowledge In $astra 9@or the stud! o" sastra, the criteria o" valid knowledge 'pramanam( are that 'i( it should produce knowledge 'pramaa 5anakatvam(, 'ii( the content should e something that is not alread! known through an! other means o" valid knowledge 'Hnot alread! known? except recollection( 'pramanaantara0anatigatatvam(, 'iii( it should e "ree o" am iguit! 'asandigdhwatvam(, 'iv( it should not su lated ! another valid means o" knowledge 'a aadhitvam( and 'v( it should e have utilit! 'arthavatvam, pra!o5anatvam(. 6 A>= =riteria "or ascertaining the purport o" a text in $astra &he purport o" a topic has e ascertained ! six criteria 'i( the concordance o" what is taught in the eginning and what is taught in the end 'upakarama0upasam5haara0 ekaroopam(, 'ii( what is repeatedl! taught 'a h!aasa( 'iii( what is no alread! known ! other valid pramaana 'appoorvata( 'iv( the statement o" the ene"it o" the teaching 'phalam( 'v( what is praised and the opposite o" what is condemned 'arthavaada( and 'vi( what is logicall! accepta le 'upapatti(. @or example, we ascertain that the purport o" the sixth chapter o" =handog!a /panishad is to teach a out )rahman 'i( "rom the passage in the eginning ,:All that there is here is atma: 9etat aatm!am0idam0sarvam: according with the passage at the end, 9&hat is the ,ealit!. &hat is atma: 9&at0sat!am tat0aatma:'ii( the repetition o" the sentence, 9&hou art &hat: '9&attvamasi:( nine times in A.C.B etc 'iii( the "act that the identit! o" 5ivatma and paramatma is not known "rom an! other pramanam 'iv( the statement 9@or a man who, having a teacher, acquires knowledge in this world, the dela! is "or as long onl! 'as the remaining prara dha is exhausted(. &hen e ecomes merged in 4xistence.: 9 '&as!a tavat0eva ciram !aavat0na vimoksh!e atha sampaths!e: 'A.1<.*(, 'v( 'v( &he praise o" a knower o" )rahman and the condemnation o" the ignorant ! the example o" a man who mutters a lie eing urnt ! the "ire compelled to e kept in the hand, as test in olden da!s, and the one who spoke truth not eing urnt, to demonstrate the re irth o" the ignorant and the merging o" the knower in )rahman 'A.1A.101( and 'vi( the demonstration that there is no su stance in the "orm o" the world, the e""ect , other than )rahman, the cause through the example o" the cla! and pots, 5ars etc.[ >. Anupala dhi. In this non0cognition o" a thing serves as pramaana. &his applies in the case o" o 5ects which would ordinaril! e capa le o" eing perceived ! positive means o" cognition, had the! existed in the locus in which the! are not perceived now. In other words, when all the conditions "or the perception x is present, and !et x is not perceived, such non0perception would lead to a true cognition o" the a sence o" x. @or example, there is a garden in which there are "lower pots; among the "lower pots, normall!, there is a pot with a eauti"ul rose. 7ne da! when I look out "rom m! widow, I do not see the "lower pot with the rose. &here"ore, I conclude that there 136

is non0existence o" the "lowerpot with the rose in the garden. '7nl! ! anupala dhi pramaana, the details pertaining to one ritual, "or example, are known to e not the same as the details o" some other ritual. =ertain details which do not elong to a particular ritual can onl! e known ! this pramanam(.

N ;; - Duties Of A Douseholder ( ?rahastha ( Asrama - Dharma

&hree"old duties 1.@ive"old !a5na 'sacred duties( 'a( Ieva !a5na , i.e. -edic sacri"ices pertaining to the worship o" deities, ' ( ,ishi !a5na , i.e., adh!a!ana 'chanting( and stud! o" -eda, 'c( 2itr !a5na, i.e., rituals pertaining to worship o" ancestors who are supposed to have gone to one o" the upper lokas, called pitr loka, on account o" their pun!a, 'd( Eanush!a !a5na i.e., service to humanit! and 'e( hoota !a5na i.e., promotion o" the wela"re o" the animal and plant kingdom and respect "or nature and ecolog!0 *. Iaana 'charit!( 'i" material assistance is e!ond oneJs resources, one should impart knowledge to those who need it( 1. &apas 'austerit! in li"e, aparigraha 0not acquiring wealth and other things e!ond what is required "or sustenance o" onesel" and oneJs "amil! and the requirements o" !agna and sama dama, restraint in speech, thought and action, not causing ph!sical or mental hurt to others which involves, inter alia, adherence to sat!am, i.e, truth"ilness which should e hitam and pri!am and ahimsa 'non0violence(. 4xamples "or sat!am that is hitam and pri!am 0 $uppose that !our son is taking to evil wa!s. 8ou have to advise him. 8ou have to tell him what is the correct wa! o" li"e ut !ou should not scold him while doing so. $uppose an innocent person "leeing "rom persons tr!ing to murder him has taken re"uge in !our house and those people come and ask !ou whether he is in !our house; !ou should not disclose the "act that he is in !our house; !ou should, dodge the people who are searching him. What is dharma 'righteousness( should e the guiding "actor.

N ;/ - 7rat!a*hin@a
'&his is a condensed version o" a topic alread! discussed in the main paper( We generall! re"er to ourselves with the help o" the HI? thought. 7nesel" revealed through the I thought is o" three t!pes. 7ne I is the I experienced at present. &his presentl! experienced I is the ahamkara. &he second t!pe is the I which onesel" had experienced in the past and which is remem ered now. &his I which had een experienced in the past and which is remem ered now is also the ahamkara. )ut there is a third I. &his is a recogniDed I. &his occurs in the "orm o" the expression, 9&he I that I had experienced in the past and the I that I that is experienced now are the same I.: &he $anskrit word "or recognition is prat!a hi5na. &he I experienced in the past and the I that is experienced at present are di""erent in terms o" place, time

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and attri utes. @or example, the past I was experienced at =hennai in the !ear 1F1> and the present I is experienced at 6ew Ielhi in the !ear 1FB>. At =hennai, in 1F1>, the I elonged to a !oung and cheer"ul ut immature student. At 6ew Ielhi, the I elongs to an old man, saddened ! man! tragedies ut wise ! virtue o" various experiences. In technical language, the vac!aartha o" the past I and the vac!aartha o" the present I do not tall!. )ut I still equate the past I and the present I when I do the recognition and sa! that the =hennai I is the same as the 6ew Ielhi I. In an! situation when this happens, we have take recourse to laksh!aartha. '-ac!aartha is the literal meaning. Laksh!artha is the implied meaning(. When we take recourse to laksh!artha, in this case, we adopt the method called haagat!aaga lakshanaa, that is, we discard the "eatures that do not tall! and retain the aspect which tallies to make the equation valid. 6ow the "eatures to e discarded are the !outh, cheer"ulness and immaturit! o" the past I and the old age, sadness and wisdom o" the present I. What remains is the conscious eing devoid o" the di""erences o" place, time and attri utes. &his conscious eing I re"er to in equating the past I and the present I validl! a"ter discarding the di""erent "eatures is not the ahamkara ut the sakshi. Ahamkara is consciousness associated with attri utes. $akshi is consciousness devoid o" attri utes. 7ne?s real nature is not the ahamkara ut the sakshi. &he presentl! experienced and the past remem ered I are the ahamkara. &he recogniDed I is the sakshi. &he recognition doesn?t necessaril! have to e distant in time, place and attri utes. 4ven when I do the recognition ! sa!ing I who listened to the %ita hash!am class !esterda! am the same I who am listening to the Eundaka hash!am toda!, even here, the recogniDed I is not the ahamkara ut the sakshi.

;0 -

>edic Su22ort for 7ossession *! S2irits

In )rhadaran!aka <.1.1, there is -edic support "or sa!ing that people can possessed ! spirits. )hu5!u sa!s to 8a5navalk!a that when he and some others went to the Eadra kingdom, the! went to the house o" 2atancala and saw that his daughter was possessed ! a gandharva.

N ;1 - Con$ersion of secular e$ents into religious ceremonies

In #induism, the important events in a persons li"e are regarded as religious ceremeonies. =remation o" the dead od! is treated as the last hol! sacri"ice '!a5na(, the dead man conducts. $ince the od! is dead, the son conducts this !agna on the ehal" o" the deceased. &he woman is regarded as the sacred "ire 'agni( in which the gods are invoked to o""er the seed and out o" that o""ering the human eing is orn ')rhadaran!aka >.*.11. &he nuptial is called Hgar ha0daana0!agna?.)rhadaran!aka >.<.*+ gives the mantra to e uttered 9#e em races her sa!ing, 9I am the prana, !ou are the speech; !ou are speech, and I am prana. I am the sama veda and !ou are the rg.veda. I am heaven, and !ou are the earth? &his mantra is meant to engender harmon! in the relationship o" the hus and and wi"e. &he sexual union o" the 138

hus and and wi"e is undertaken as a sacred act "or producing good children. It is called vaa5ape!a !aga. In the mantra connected with it, the hus and invokes #iran!agsar ha to enter him, In what is called sthanadaana mantra, when the hus ands hands over the a ! to e suckled ! the mother, he implores $araswati, the goddess o" learning to enter the mother and "eed the child. In what is called the naamakararana cermon!, the "ather gives the child a secret name and that name is H-eda?. #ere, the word, Hveda? means caitan!am, &he "ather sa!s H 8ou are caitan!am?, i.e., H!ou are none other than rahman?.$o, as soon as the child is orn, H&attvamasi? is in5ected into the child, hoping that when he grows up, he will understand H aham rahmasmi?. In the karma05apa ceremon!, the "ather utters the word, Hvaak? three times in the child?s right ear. -ak represents veda . &hree times to sa! Hlet rg.veda enter the child and puri"! it? Hlet !a5ur veda enter the child and puri"! it? and Hlet sama veda enter the child and puri"! it?. In the iannapaasana icweremon!, the child is "ed curd, hone! and ghee and the "ather sa!s, when he "eeds curd, HI am giving !ou hoo0loka?, when he "eeds hone!, he sa!s? I am giving !ou huvarloka? and when he "eeds ghee, he sa!s? I am giving !ou suvaarloka: ; It iis an expression o" good wishes "ormthe childmto possess ever!thing in li"e. At the time o" deliver!, the "ather does prokshana? 'sprinkles water(pra!ing to prana0 devata, so that praasootika vaa!u would e""ect eas! deliver! 97, Indra re"erring to prana devata "rom the mother who is the ocean ring out the child like the waves without destro!ing the mother?. A homa 'sacri"icial "ire ceremon!( is done even e"ore the um ilical cord is cut; the "atheZer keeps the a ! on his lap and pra!s to various devatas "or the longevit!, health! li"e, prosperit! and continuit! o" the cultural and spiritual tradition. In )rhadaran!aka mantra A.<.*C, the "ather glori"ies the child, H8ou have out0shone !our "ather and !our grand0"ather. 8ounhave reached the extreme limit o" attainment through !our splendour, "ame and rahmavarchas ' rahaamanical power(. &he hus and also thanks the wi"e, 98ou have donne a great 5o . 8ou have given us a child?. 4ating "ood is called prsaana0 agnihotra? and its o" cooked rice are put in the mouth as o""ering to the "ive aspects o" prana 0 prana, apana, v!ana, udana ,samana and the eating is regarded as o""ering to vaisvanara devata, the presiding deit! o" digestion.

N /4 - ##ness 5oo6ed U2on As Ta2as

)rhadaran!aka -.xi.1 advises us to look upon illness as an opportunit! to practice austerit! or penance 'tapas(. H&apas? means will"ull! su 5ecting the od! to discom"ort or pain. adopting an attitude o" pra!er. It is a training to do without com"orts, to develop the capacit! to ear the opposites o" material conditions and "acilities with equanimit! and get a sense o" sel"0satis"action when the attempt is success"ul. In this mantra, ! the words, 9pretam agnou a h!aavahadhati? cremation is indicated as the proper "uneral "or a grahastha?s dead od!. I" illness one knows will send in death, one is advised to look upon the 5ourne! o" the dead od! as vanaprastha asrama.

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N /1 - 3eaning of ASaa6shi-Bhash!amB
We come across statements in the $astra that that our mind is illumined ! sakshi 'is saakshi0 haas!am(. $imilarl! it is said that the dream world is sakshi0 has!am. $akshi is not the knower0consciousness. HIllumines? means Hmade known?. $o, we cannot attri ute an! act o" knowing to sakshi. $o, as "as as 5agrat avastha is concerned, what we mean ! sa!ing that sakshi illumines the mind is that vrittis are "ormed in the mind 'vritti v!apti takes place( and these vrittis are pervaded ! cida hasa. As regards the dream state, the 5nanendri!as are dormnar,? so, there is no vritti v!apti; still the dream I and dream o 5ects are experienced; here, these are directl! pervaded ! cida hasa 'there Is onl! phala v!apti.( $imilarl!, when we sa! that our mind is sel"0evident ' we are aware that we are angr! netc.(, what we mean is that as and when a thought arises, cida hasa pervades it and that is how we ecome aware o" our own thoughts. $ince sakshi is the source o" cida hasa, as a "igure o" speech, it is said that the mind in 5agrat avastha and the dream prapanca are sakshi hass!am. ' &he external o 5ects in 5agrat avastha is Zare said to e pramathru has!am, ecause there is vritti v!apti as well as phala v!apti in the o 5ects.( &he example "or the expression Hsakshi illumines the mind? or? sakshi illmines the dream? is the sun and the re"lected sunlight. &he mirror is right on account o" the re"lected sunlight ut we do not sa! that the re"lected sunlight illumines the mirror; we sa! that the sun illumines the mirror.

N /2 - 7hiloso2hical #nter2retation of g. >eda

5. 6induism is not pantheism or animism or paganism. !f we go by Visishtadvaita or dwaita, it is monotheism. 4or Visishtadvaita the universe and the souls of living beings with separate consciousness of their own are the body of the 7ne Supreme #eing personified as (ord 8arayana. 4or Dwaita, the universe and the living beings are separate from (ord 8arayana and the living beings are dependent souls. #ut if we go by Advaita Vedanta, 6induism is not even monotheism. !t is centred on one and only all pervading Supreme #eing of the nature of 2)istence, onsciousness, !nfinity, called #rahman. This is not a personal 9od but a formless, attributeless, all pervading, non,dual entity, identical with consciousness of living beings. The world that is e)perienced which includes the bodies and minds of human beings world is a combination of the all pervading 2)istence aspect of #rahman and unreal names and forms superimposed on !t. by an unreal power called .aya. 2ven this is there only on the empirical plane. 7n the plane of absolute reality, i.e., for #rahman, there is no world at all there is no world at all. The intelligent cause that visualises creation and guides .aya is !swara, an unreal semblance of #rahman, consciousness in .aya. 7wing to .aya&s power of veiling and pro'ecting, living beings, ignorant of their true nature as #rahman, regard themselves as limited individuals, separate from #rahman, the outer world and other individuals and undergo a cycle of action, en'oyment, suffering, births and deaths, called samsara. (iberation from samsara consists in the realisation of their identity with #rahman. The $nowledge of identity with #rahman re*uires an undisturbed, concentrated mind. Spiritual practices to refine the mind consist of worship of and meditation on !swara. #ut since !swara also is not a personal god and 140

only a principle, scriptures provide a variety of forms as symbols of !swara in various cosmic aspects. The 0g Vedic hymns are addressed to such deities. !f they are worshipped with the notion that they are real gods, it becomes polytheism. #ut if they are worshipped as symbolic representations of !swara, it becomes the spiritual practice to refine the mind :. The Vedas are in four compilations called 0g., ;a'ur, Sama and Atharva Veda-, in not very clearly demarcated divisions called Samhitas, #rahmanas, Aranya$as and "panishads. Samhitas are hymns +mantras- in praise of deities +devas-. #rahmanas are commentaries on the mantras and description of sacrifices to be performed along with the chanting of mantras in praise of the devas... "panishad is the philosophical portion, at the last part of the Vedas. Aranya$as stand between #rahmanas and "panishads and contain portions parta$ing of the nature of both but is generally regarded as Vedic literature relating to "pasana +meditation-. + 4or e)ample, Aitereya Aranya$a <.:.< = >This is this Paramatma indeed that the votaries of the 0g. veda meditate upon in the great "$hta, the Adhvaryus in fire, the handogas in .ahavrata/ 6im in the heaven, 6im in the A$asa, 6im in the waters/ in the osadis/ in all beings. That 7ne they call #rahman?. <. The misconception that 6induism is polytheistic arose from the interpretation of the Vedic gods as real enmities. .adwacarya selected about forty hymns of the 0g. Veda and formulated a philosophical interpretation of the Vedic hymns. This approach was adopted later by Swami Dayananda Saraswati and Aurobindo. !n a recent .alayalam treatise, called 3Tattvamasi&, on the same lines, Su$umar A@hi$ode has shown that the Samhitas are the forerunners of the philosophy of the "panishads. The divinities +devas, devatas- to whom mantras are addressed are not personal gods but the ancient rishis& poetic description of the 7ne Supreme #eing and !ts manifestation as the cosmos. The negation of any idea of personalisation is evidenced by the fact that Vedic mantras e*uate all deities with the one Supreme #eing and where when any one deity is praised the mantras tal$ of that deity as all deities or as the universe or as pervading the universe or as controlling the universe, as shown below. Dirghtamas su$ta + 0g. veda.5.5AB.BA- , . >They call this deity !ndra, .itra, Agni, the divine Suparna and 9aruda-. That which is one and which is 2)istence the wise call by many names +e$am sat vipra bahudha vadanti- , as Agni, ;ama, .atarisvan etc. +The same idea occurs in ;as$a&s 8iru$ta +C.B- = >The one only atma is worshipped in many names. All the deities are li$e limbs of the one Atma?.- Su$la ;a'urveda +Va'aneya samhita- <:.5 $nown as Tadeva su$ta +That alone hymn- , > Agni is that, Aditya is That, Vayu is That, handramas is That, (ight is That, #rahma is That, DD?.Atharva Veda 5<.B.:E,:5 , >To him who $nows this 9od simply as 7ne. 8either second nor third nor fourth is 6e called. 8either fifth nor si)th nor seventh. 8either eighth nor ninth nor tenth is 6e called. 6e oversees all = what breathes and what breathes not. To 6im goes the con*uering +supreme- power/ 6e is the 7ne, the 7ne alone. !n 6im all deities become 7ne alone? S$ambasu$ta +5E.C.- and "ccishtasu$ta +55.C- of Atharva Veda tal$ of the 7ne Supreme Power. S$ambasu$ta says that the $nowledge of all the devatas is the same. 0g. veda <.FF says repeatedly in :: mantras that the divinity of all the deities and their greatness are the same. This su$ta reveals the only one all pervading caitanyam by which lightning flashes, plants blossom, the sun rises and sets. !n 0g. Veda 5E.55B. B,F. The 141

seer&s poetic imagination sees the atma as the auspicious,winged bird +suparna- which pervades the whole universe and repeats the statement that the one is imagined by the saints as many. 0g. mantra B.BE.F which tal$s of hamsa referring to Aditya says that he e)ists as the light for the earth, as vayu in the antari$sha and as the consciousness caitanyam in man. And ends with the statement >you are the only reality and the creator of waters, of rays, of truth and mountains?. 0g. Veda G.F:.: tal$s of Agni, Surya and Dawn +"shas- being the same and repeats the seminal Vedic refrains of the one appearing as many. 0g. Veda <.F.B tal$s of Agni becoming .itra, Varuna and Vayu. 0g. Veda <.FB.G = >7ne that is all +visvam e$am- is the (ord of the moving and the steady, of what wal$s, what flies = this multiform creation?. 0g Veda 5.GH.5E= >Aditi is the space, the antari$sha, and the life source and support of all?. Atharva veda B.5A= > %hatever a man does, whether he stands, or moves secretly or lies down or gets up or whispers, Varuna $nows %hatever transaction ta$es place, 6e is there as the third. This earth and the space are 6is. 6is two sides are the two oceans. At the same time, 6e is inherent in every drop of water. Varuna is omniscient = sarva'na = and the inner controller of all?. 0g. mantra 5.:. 5C = > The entire universe is encompassed in the steps of Vishnu?. There is also direct negation of the idea of deities being different entities. !n 6iranyagarbha su$ta, 0g. Veda 5E.5:5.5,5E, an intelligent see$er as$s, >To which deity +Deva- are we to offer havis +$asmai devaaya havishaa vidhema-I The Deva who is the creator of all beings and is the support of heaven and earth and who alone was before creation, the Deva who is the source of life and consciousness, the Deva whose command all the gods obey, the Deva whose shadow is mortality and immortalityI? The devatas of the su$ta is >$aha?, the word of interrogation = which means, in reality, there is no deity at all other than the Supreme #eing. These are the forerunners of the "panishad declaration that there is only one reality which manifests or appears as many unreal forms. . The negation of the multiplicity is e)plicit in the "panishads. !n #rhadaranya$a "panishad <.H.5,H, we have the Vigadha ;agnaval$ya dialogue starting with the *uestion, >6ow many deities are thereI? and ending with the *uestion and answer >%hich is the one DeityI? >The vital force. !t is #rahman, which is called Tyat +That-?.Taittiriya "panishad 5.F.5. >!t is #rahman/ it is the atma. The other gods are the limbs?.Kathopanishad :.:.: = > As the moving +sun- 6e dwells in heaven/ +as air- 6e pervades all and dwells in the inter,space +antari$sha-/ as 4ire 6e resides on the 2arth/ as Soma 6e stays in a 'ar/ 6e lives among men. 6e lives among 9ods/ 6e dwells in Truth/ 6e dwells in space/ 6e is born in water. 6e ta$es birth from the 2arth. 6e is born in the sacrifice/ 6e emerges from the mountains/ 6e is unchanging/ 6e is great?. %herever non,ualism is spo$en of, it goes without saying that there is nothing li$e many deities. #rhadaranya$a B.B.5H +also Kathopanishad- :.5.55, >na iha naanaa asti $incana-. 6e who sees differences, as it were, goes from death to death?/ +.andu$ya $ari$a, >This birthless becomes differentiated through .aya, and it does in no other way than this. 4or should it become multiple in reality, the immortal will undergo mortality?-/ handogya "panishad A.:.5 >7ne only without a second +e$am va advitiyam-. handogya <.5B.5 >All this is #rahman +sarvam $halu idam #rahma-. .andu$ya "panishad :. >All this is #rahman? +sarvam hi etat #rahma-. #rhadaranya$a "panishad :.5.:E >The vital force is truth and !t is the Truth of truth?. #rhadaranya$a B.B.:E = >!t should be realised in one form only?. 142

 B. !n the priesthood dominated ritual oriented period of the #rahmanas, what, in the Samhitas, were figurative presentations of the all pervading Supreme #eing and !ts manifestation as the cosmos in the Samhitas got converted to physical performance of elaborate rituals involving offerings to various gods regarded as anthropomorphic persons with a view to ac*uiring wealth and prosperity on earth and a life of pleasure in heaven and, in Puranas, stories are woven around them. 7fferings which started with ghee, mil$ and coo$ed cereals, passing through soma 'uice, deteriorated into meat involving the slaughter of animals, 4or e)ample, the Asawamedha yagna of the 0g veda is the contemplation of atma caitanyam envisioned as effulgence. !n the #rahmanas, Asawamedha yagna becomes a physical sacrifice in which the horse is slaughtered and the meat is offered to the deities. Still later, more than <FE domestic animals and :FE wild animals were re*uired.-. (i$e that, not being able to understand the metaphysical significance of the *uestion >$ah? in 0g. Veda 5E.5:5.5,5E, the later authors of #rahmana verses interpreted >$ah? to mean Pra'apati and reserved a ya'na called >$aayam? for this devata. .Similarly, where 0g. veda 5.5BE.5 tal$s of $nowing the one who is pure, dispels dar$ness and rides in the white shining chariot, the implied meaning of which is the one and only atma caitanyam, Samana interprets it as a commandment to cover the sacrificial fire with firewood. !n the same way, the !nfinite #rahman, called Purusha, becomes, in Puranas, Vishnu sleeping on the bed which is a serpent called Anantasesha in the mil$y ocean. The all pervading aspect of the Supreme #eing is presented as the avatara, Vamana, covering the earth and heaven with two steps and .ahabali having cornered to offer his own head for the third step. .. In the Eaha harata, at the end o" Asvamedhaparvam, F1st chapter, !a5nas that involve violence are condemned. ,g. -eda C.B+.1 sa!s that Indra cannot e reached ! !a5na karma. 4ven in the )rahmanas and Aran!akas, we come across re"erences, presuma l! elonging to their earlier phase, to atma and atma5nanam and denigration o" actual per"ormance o" sacri"ices. &aittiri!a rahmana '1.1+.C( sa!s that atma is omnipotent. Aitere!a second aran!akam starts with 9&his is the path, &his is karma, &his is )rahman, &his is existence:. &he $atapatha rahmana '1<,.1.*.1( which sa!s that the atma o" all eings is !agna echoes the ,g. Eantra '1.1A<.1>( 9!agna is the navel o" the universe:. $atapatha rahmana '*.*.<.B.C . 1+.>.1.1( speci"ies that, a ove all, !agna is meditation and it should e continued throughout li"e and, in 1+.>.<, 1A, it sa!s that ! ph!sical !agna one cannot attain moksha. We see the denigration o" rituals as kam!a karma in passages such as in =handog!a >.1+.1 , )rhadaran!aka 1.C.1+, )rahadaran!aka <.<.1+, Eundakopanishad 1.*.B01+. Isavas!a /panishad F, etc. '$acri"ices and rituals that are denigrated re"er to those done as kam!a karma, sacri"ices conducted "or o taining material ene"its, here or hearea"ter and not the nit!a naimittika karma per"ormed as nishkama karma "or acquiring purit! o" mind, as preparation "or the pursuit o" 5nana !oga, c". )rhadaran!aka /panishad <.<.**(. A. &he $amhitas are the initial exposition o" atma vid!a in the s!m olic and poetic language used ! the seers who saw the invisi le divine revelation and transmitted it to mankind. &he /panishads negated the ritualism o" the )rahmanas and re5uvenated the sprouts o" atma vid!a o" the $amhitas and gave direct, though o"ten poetic, expression to atma vid!a in all its range and su tlet!. /panishads shine as 143

the lo"tiest metaph!sical expression o" human thought in the "orm o" the philosoph! o" atma vid!a ut the nucleus o" it can e "ound in the $amhitas ! an! one who studies them in depth. '$atapatha )rahmana 1+.1.>.1* talks o" the /panishads as the essence o" the -edas(. @or example, the horse o" the Asvamedha !agna o" the $amhitas is not a "our0legged animal. A deep stud! o" the suktas o" the ,g. veda 1.11*.1A1, relating to the Asvamedha !agna will show that the sacri"icial horse is nothing ut a "igurative description o" e""ulgence which is how atma caitan!am is o"ten re"erred to. We cancompare this with )rhadaran!aka /panishad 1.1.1 9 &he head o" the sacri"icial horse is the dawn, its e!e the sun, its prana the air, its open mouth the "ire called -aisvanara, its od! the !ear, its ack the heaven, its ell! the sk!, its hoo" the earth, its sides the "our quarters, is ri s the intermediate quarters, its parts the seasons, its 5oints the months and "ortnights, its "eet the da!s and nights, its ones the stars, its "lesh the clouds, its hal"0digested "ood is the sand, its lood0vessels the rivers, its liver and spleen the mountains, its hairs the her s and trees. Its "ore0part is the ascending sun, its hind0part is the descending sun, its !awning is the lightning, its shaking the od! is the thundering, its making water the raining and its neighing is voice:. B. In the $amhitas, we come across deities called -ishnu, $ur!a '$avita(, -aruna, Agni, Indra etc. A deep stud! o" the relevant suktas will show that the! are not anthromorphic personalities ut "igurative and s!m olic representation o" the $upreme )eing or Its aspects in cosmic mani"estation. 'In the )rahmanas, the! ecome persons and in 2uranas stories are uilt around them.( &he meanings intended ! the seers o" the $amhitas will e clear i" we go ! 8aska?s 6irukta which is a commentar! on the -edic terminolog! called 6ikandu. According to 6iruktam, 9-ishnu: means the ra!s representing atma caitan!am pervading the universe; 9 $avita: means creator ' o" the universe(; 9$ur!a: means the Inner =ontroller inherent in all eings. &he $ur!a o" the ,g.veda 1.1>+.1+ is not the ph!sical sun ut one who is e!ond tamas and papa. I" we go ! ,g.veda 1+.C>.1, 1+.C>.<, 1+.11A.1, 1.1A1C.1, 1.1BF.>, 1.1BF.1+, and 1.1+B.F which talk o" the $oma 5uice drunk ! the knowers o" )rahman, as a thing to e drunk ! the heart and as not a thing accessi le to mere mortals, we will understand that the $oma 5uice prescri ed as o""ering in sacri"ice is not the 5uice o" a creeper. According to ,g.veda <.>.1,:Agni: is one who has gained the most secret knowledge. =ow 'go( means ra!s. A comparative stud! o" mantras 1, *, and 1 o" the A*nd sukta o" the "irst mandala o" the ,g veda and the >th mantra and 1Cth mantra o" the *1rd sukta o" the second mandala will show that what the stor! o" cows eing stolen and hidden in a cave ! an asura and the cow sla!ing the asura is the "igurative expression o" A5naanam 'ignorance o" one?s true nature( eing destro!ed ! atma 5nanam 'knowledge o" the $upreme )eing(. &his is also the meaning o" the stor! o" -rtra eing slain ! Indra. -er! o"ten, we come across pra!er "or 9dravinam:. )ut what is re"erred is not secular wealth. ,g. veda *.*1.1> will show that the pra!er is "or the spiritual splendour o tained ! atma05nanam. In ,g. mantra 1.1A1.1 9horse: stands "or the power o" the intellect. &he 9Indra: o" ,g. Eantra C.F*.* is also atma 5nanam that destro!s a5nanam 'knowledge o" atma( that dispels ignorance. '&he 9Indra: o" )rhadaran!aka /panishad *.>.1F we know is none other than )rahman itsel".(.

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C. =ertain suktas o" &he -eda $amhitas anticipate the philosoph! o" the /panishads, &he rishi Iirghatamas sa!s ' ,g. -eda 1.1*>.> ( that atma is acittam i.e. not accessi le to human intellect which means that atma cannot e comprehended as an external or internal o 5ect and can onl! e recognised intuitivel! as onesel". &o this, we can 5uxtapose &aittiri!a /panishad *.F.1 9Words, along with the mind, return, una le to reach )rahman '!ato vaco nivartante apraap!a manasa saha(: and .enopanishad 1.A 9&hat which man does not comprehend with the mind '!at manasa na manute(: etc. In 8a5urveda 11.*, there are mantras asserting the immanence as well as the transcendentalism o" the $upreme )eing; the! talk o" the $upreme )eing eing all pervading in the universe and at the same time eing e!ond space and time. &he all pervasiveness and immanence are ela oratel! discussed in )rahadaran!aka /panishad third chapter, eighth section and transcendentalism can e seen in 1.F.*A, <.1.1> and <.<.1A, .athopanishad *.1.1*011, Eundaka *.1.* etc. In Advaita -edanta, )rahman, the 4xistence0=onsciousness0 In"init! eing the sat!a su 0stratum o" the mith!a nama roopa is immanence and advaitatvam and asangatvam are transcendentalism. F. What is known as the ga!atri mantra 'where the devata is savita and the metre is ga!atri( occurring in ,g, 8a5ur and $ama -edas 7m hoor huvassuvah, tatsaviturvaren!am hargo devas!a dhimahi dhi!o nah pracoda!aat 0 is a pra!er. $uper"iciall!, it is an invocation o" the $un %od '$ur!adevata( 9We meditate upon that sacred e""ulgent $un %od who illumines 'activates( all our intellects:. )ut i" we go ! root0derivation and implied meaning 'laksh!artha( o" the words, we arrive at a philosophical interpretation 9Ihimahi: U We meditate upon. 9&at savitu varen!am: U the sacchidananda swaroopan o" the creator o" the universe. &at U the 4xistence aspect ., )argha U e"lulgent ' "rom H har5ate? U that which urns down darkness, i.e. destro!s ignorance( U the consciousness aspect . 9-aren!am: U literall!, that which is worth choosing ! us, what is it that is chosen ! all? 4ver!one chooses onl! ananda, poornatvam ; so ananda swaroopam. 9&at hargo varen!am:, together U sacchidananda swaroopam . '7"( 9 $avitu: U the creator ' soo!ate iti savita(. 9Ievas!a: U the Lord who is also the intelligent cause o" the universe. 9&at savitu varen!am hargo devas!a:, together, UU the saccidananda swaroopam o" that Lord, Iswara, who is oth the material and intelligent cause o" the universe(. 98ah: U which saccidaananda swaroopam, 92racoda!at: U illumines 'activates ! giving satta and spoorti , existence and consciousness(, 6ah di!o: U our intellects . &hus, according to this interpretation, 9tatsavituvaren!am argho devas!a: would indicate )rahma caitan!am and 9di!o !o na prachoa!at: would indicate atma caitan!am.. &hus the mantra would read 9Let us meditate on that )rahman, who, as Iswara is the creator and whose nature is the existence0 consciousness0 in"init! 'sacchidananda (, non0di""erent "rom the consciousness o" our own intellects which are illumined ! )rahman(.: And so, the pra!er ecomes an a heda d!anam .:, with a meaning similar to that o" mahavak!ams like 9pra5nanam rahma: o" Aitere!a /panishad, 9a!am atma rahma: o" Eanduk!a /panishad, 9aham rahmasmi: o" )rhadaran!aka /panishad and 9tattvamasi: o" =handog!a /panishad.

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1+. 'a(. As alread! stated, Iirghatamas sukta ',g. -eda 1.1A<.<A( corresponds to )rhadaran!aka <.<.1F, though the Advaita -edanta interpretation goes "urther and relegates the entire universe including all the gods and all other eings and even Iswara, to the categor! o" mith!a. ' ( 2urusha sukta ',g.veda 1+.FA, also in Atharva veda 1F.A, also in 8a5urveda =hapter 11( 9A thousand heads has #e, the 2urusha, also a thousand e!es and a thousand "eet. #e envelops the earth on all sides; #e pervades it and is e!ond it as "ar as ten "ingers can count. '?&housand? stands "or Hcountless? and H eing e!ond as "ar as ten "ingers? stands "or Htranscendence?.(. 2urusha is this, all that has een in the past, all that is coming in the "uture and all that exists. #e is the ruler o" immortalit!. #e is the totalit! o" all eings. 7ne "ourth o" #im onl! evolves in the universe. &hence, as #e spread in all directions, appeared all those creations that eat "ood and all those that eat not. &hree "ourth o" #im rises a ove as the In"inite. &his 2urusha shines like the sun e!ond tamas. )! knowing #im one ecomes immortal. 7ther than knowing #im, there is no wa! o" conquering mortalit!. &hough un orn It appears to orn in diverse wa!s.: 'When all pervasiveness and eing the past and the "uture and transcending all are talked a out, the re"erence is to immanence and transcendence o" time, space and entit!.( 'In the eight ,k.o" this sukta, creation is spoken o" as the result o" the !agna o" the all pervading one '2urusha(. &he creation c!cle is said to e endless.(. 1+. )oth the 2urushasukta and the #iran!agar hasukta 'cited earlier( descri e the $aguna "orm o" )rahman pervading the universe, inhering in it and modi"!ing into names and "orms. We can also see in them the idea o" transcendental )rahman eing the adhishtanam o" the nama roopa. &o these we can 5uxtapose )rahadaran!aka 1.*.1 9#e '-irat( di""erentiated himsel" in three wa!s, making the sun the third "orm and air the third "orm. $o this 2rana '-irat( is divided in three wa!s. #is head is the east and his arms that 'north0east( and that 'south0east(. And his hind part is the west, his hip0 ones that 'north0west( and that 'south0west(, his sides the south and the north, his ack heaven, his ell! the sk!, and his reast this earth. G:. Eundaka *.1.< 9&he indwelling atma o" all is surel! #e o" whom heaven is the head. &he moon and sun are the two e!es, the directions are the two ears, the revealed -edas are the speech, air is the heart and it is #e "rom whose two "eet emerged the earth:; Eundaka /panishad *.*.11 9All this is in "ront is ut )rahman, the immortal. )rahman is on the right, as well as the le"t; a ove and elow is extended )rahman alone. &his world is nothing ut )rahman, the highest.: 9)rhadaran!aka 1.<.B 0 9It di""erentiated into name and "ormGG &his $el" has entered into these odiesG.:; Eundaka *.*.* 9 &hat GG in which "ixed all the worlds as well as the dwellers o" the earth is this Immuta le )rahman:; Eundaka *.*.> 9.now that atma alone that is one without a second, on which are strung heaven, the earth and the inter0space, the mind and the vital "orce together with all the other organs:; =handog!a /panishad B.1.1 9I have heard "rom masters like !ou that he who knows )rahman transcends sorrow:; .aival!a /panishad F 9#e alone is ever!thing which is in the past, which is the present and which will e in the "uture. .nowing #im one overcomes mortalit!. &here is no 146

other path "or li eration; Eundaka /panishad 1.*.1 9 &he wise ones who know this supreme a ode, this )rahman, in which is placed this universe and which shines hol!, having ecome desireless G.overcome re irth:; Eundaka 1.*.C 9As rivers, "lowing down, ecome indistinguisha le on reaching the sea ! giving their names and "orms, so also the illumined soul, having ecome "reed "rom name and "orm, reaches the sel"0e""ulgent 2urusha that is higher than the higher 'Ea!a( .&he immanence and transcendentalism o" the $upreme )eing is descri ed in )rhadaran!aka &hird chapter, seventh section and in 1.F.*A. and <.<.1A., Isavas!a /panishad, 1,C @rom the Advaita point o" view, immanence o" )rahman in the universe is in the "orm o" 4xistence which is the su 0stratum o" names and "orms. &ranscendentalism o" )rahman is in the "orm o" eing the sole realit!, unrelated to the mith!a names and "orms o" the universe. In the $aguna "orm, as Iswara, all pervasiveness is in the "orm o" mani"ested nama roopa, immanence is in the "orm o" eing the Inner =ontroller 'antar!ami( in the universe and transcendentalism is in the "orm o" the omniscient and omnipotent creator and ruler o" the universe. 11. &he 6asadi!asukta ',g. -eda 1+ 1*F( talks o" the state e"ore creation and the incomprehensi ilit! o" creation. 9&here was neither non0existence nor existence 'na asat asit n sa tadanim(. &here was neither air nor space. What is it that is covering and where? In whose protection? Was water there, un"athoma le, deep? Ieath then existed not. 8et, nor was there li"e immortal. &here was no knowledge o" da! and night. &hat which was the 7ne. 'the non0dual ( reathed without air, ! its own nature. Apart "rom It there was nothing whatsoever. Iarkness there was, at "irst concealed in darkness. All this was water unseen. &hat which was covered ! -oid, that 7ne stirred, ! the might o" Its tapas and came to e. Iesire, the "irst sprout o" mind, arose. $ages who searched within their hearts discovered the connection o" sat in asat. &heir line 'o" vision( was extended across. What was a ove? What was elow? &here were egetters; there were might! "orces, the material universe 'swadha( elow, impulse a ove. Who veril! knows, who can declare whence it was orn and whence comes this creation? &he gods are su sequent in the creation. '4ven the! cannot know(; who knows then whence it "irst came into eing? #e, the "irst origin o" creation, whether he "ormed it or did not "orm it? #e who is presiding over it all indeed knows, or ma! e #e does not.: '&o this, we can add ,g.-eda 1+.C1.A 0 9Where was the place, which was the primeval material, and o" what kind, "rom which -ishwakarma 'the creator o" the universe( created the world and disclosed the heavens, he who is totall! e!e?: #iran!agar hgha sukta cited earlier ',g.veda 1+.1*1(. 8a5urveda -a5ane!asamhita 147

1*.C 9&he loving sage eholds that E!sterious 4xistence wherein the universe come to have one home; therein unites and there"rom issues the whole; the Lord is warp and woo" o" created eings: Agamarshana sukta 9&his world was rought into eing ! that luminous god, the impeller o" all action in accordance with the laws o" creation and the law o" li"e. 2rimordial matter l!ing in darkness egan to evolve. )! this evolution, the great expanse o" matter egan to gain momentum. @rom this movement came into existence space and timeG..&he sustainer o" the world caused the sun and noon, the luminous odies and the earth, the heavenl! region GGas in the previous c!cles o" creation:.( 1*. &he 6asadi!a sukta will ring to or mind /panishad passages such as 9&aittiri!a *.B.1 9In the eginning all this was the unmani"ested 'asat(. @rom that emerged the mani"ested 'sat(. &hat )rahman created Itsel" ! Itsel".: &aittiri!a *.A.1 #e 'the atma( wished, HLet me e man!, let me e on?. #e undertook a deli eration 'sah tapah atap!ata( .#aving deli erated, he created all that exists:; .athopanishad 1.1.11 9&he /nmani"ested is higher than Eahat; the 2urusha is higher than the /nmani"ested.:. =handog!a /panishad A.*.1 9&hat '4xistence( visualised:. Eundaka /panishad 1.1.F 9@rom #im who is omniscient in general and all0knowing in detail and whose tapah consists in the exercise o" #is omniscience evolve #iran!agar ha and this universe o" nama roopa:. @rom the point o" view o" Advaita -edanta, one can see in this sukta the nucleus o" the ideas o" 2aramatma, Iswara and Ea!a which we come across later in the /panishads. 9&here was neither existence nor non0existence can e taken to re"er to the paramarthika plane e!ond the av!akta '/nmani"ested( and v!akta 'Eani"est( conditions o" Ea!a. '@or )rahman, there is no universe(. 9)! tapas 'deli eration( #e awoke and desire arose 9can onl! re"er to Iswara, . ecause )rahman is amanah 'devoid o" mind(. &he entit! that covering what was there can re"er to Ea!a. 9#e who is presiding over it all indeed knows: "rom whom this creation came into eing G#e veril! knows: should re"er to the omniscient Iswara. 9Ea! e #e does not: can re"er to )rahman, ecause )rahman0consciousness is not a knower0 consciousness. When we look at the ,g.veda mantra 1+.C1.A, we are in the midst o" the riddle, 9$ince space, time and matter are themselves are part o" creation, where was the creator? When did he create? 7ut o" what did he create?: and we have to take recourse to the Advaita -edanta concept o" unreal creation.

N /" - Sastra #s Basis -or An! #nferential 7ro2osition #n >edanta - 8<am2les

1. 7ur mind cannot "unction as an instrument o" cognition and thinking without a changing consciousness. Apart "rom this, we can in"er that there is in us a changeless consciousness which expresses as a constant I in and through the changes o" our od! and mind in the rotation o" the waking, dream and sleep states and the stages o" childhood, !outh, middle age and aola ge we can in"er "rom avasta tra!a vivieka etc. )ut the "act that that consciousness is the all pervading, non0dual )rahma caitan!am we know onl! "rom $astra. Apart "rom mahavak!as, we have .atopanishad *.*.1*, 11, $vetasvatara *.1<, 1.B, <.1B, , )rahadaran!aka <.,<.*1, 148

&aittiri!a *.*.1, .aival!a *1, Eundaka /panishad etc. 4.g., Eundaka descri es the transcendental, all pervading )rahman 'called 2urusha( in the "irst section o" the second chapter and in *.1.1+, sa!s that he who knows this immortal )rahman as existing in the heart destro!s here the knot o" ignorance. In the second =hapter also, having descri ed )rahman in *.*.< and *.*.>, in *.*.B, it sa!s, 9 &hat 'that )rahman( which is omniscient and all0knowing which is o" this kind is seated in the space within the luminous cit! o" the heart.98a sarva5nah sarvavid as!a esha mahimaa huvi div!e rahmapure hi esha v!omne atma pratishtitah: #aving descri ed the nature and glor! o" )rahman, the /panishad sa!s that paramatma is installed 'i.e. availa le "or recognition( in the heart o" ever!one. &he heart is called the residence o" )rahman, ecause in the heart onl! the mind is located and in the mind alone )rahman is mani"est as the sakshi caitan!am. ,eall! speaking, )rahman is not located in the heart, )rahman, as sastra tells us, is all pervading , vide &aittiri!a *.1 9Ganantam:, $wesvatara 1.11, 1.*1, Eundaka 1.1.A(. &he all pervading cannot e con"ined to an! particular location. )rahman is ever!where, ut onl! in the heart 'i.e., in the mind within the hear( )rahman is mani"est as consciousness.. &he /panishads sa!s Hthe heart is shining?, ecause within the heart alone mind is there and in the mind there are thoughts and thoughts are like mirrors re"lecting the sakshi caitan!am in the "orm o" cida hasa like pools o" water re"lecting the sun. &he /panishad calls )rahman Hmanoma!ah? ecause !ou cannot o 5ecti"! the )rahma caitan!am ' the sakshi(; !ou can recogniDe it onl! through the cida hasa., the re"lection o" the sakshi caitan!am in the thoughts arising in the mind. '-ide $ankaracar!a?s commentar! 9 G.the omniscientR the e""ulgent 7ne o" such glor! , illuminated ! all the states o" the intellect, this eing the place where )rahman is evermani"est in its nature o" =onsciousness; in the space that is within the heart, )rahman is pereceived as though seated in that GG; "or an! going or coming or sta!ing , in an! other sense is impossi le "or one who is all0pervasive like space. #e, the atma, as seated there is revealed variousl! through the mental states; and hence #e is associated with the mind, eing conditioned ! it:. '9 $a esha sarva5na mahimaa devah 'div!eN( dh!otanou iti sarva oudhdha0prat!a!akrta dh!otane, ' rahmapure( rahmanah atra caitan!aswaroopena nit!a a hiv!aktvaat rahmanah puram hrd!apundariikam tasmin0aakase hrdpundariika0madh!asthe , ptratishtitah iva upala h!ate.. 6a hi aakasavsat sarvaga!tas!a gatih aagatih pratishtou an!athaa sam havati:(. &he same idea is reiterated in Eundaka *.*.F 9In the supreme right sheath is )rahman, "ree "rom taints and without parts. It is pure and it is the light o" lights.: '9#iranma!e pare kose nira5am rahma nishkalam; !at su hram 5!otishaam 5!otih0tat0aatmavidah0viduh:(. $ankaracar!a?s commentar!0 9?In the supreme right sheath?; it is called a sheath ecause o" its eing the place "or the realiDation o" the nature o" the atma, 5ust as a sca ard is in the case o" a sword. It is supreme ecause It is the inmost o" all and shining, eing illumined with the intellectual perceptions.: *. )! o serving the regressive trans"ormation o" o 5ects 'e.g., pot eing roken and ecoming potsherd and potsherd deca!ing and ecoming earth(, we can in"er that while attri utes o" o 5ects change, the existence o" an o 5ect in some "orm or other remains. )ut it is onl! "rom $astra that we come to know that 'a( existence is the

149

essence and the realit!, ' ( that our experience o" a world o" o 5ects is due onl! to the superimposition o" nama roopa consisting o" attri utes on existence which is the su 0stratum 'c( that that existence is all pervading, existing not onl! in o 5ects ut outside, 'd( that that 4xistence is also =onsciousness and 'e( that that 4xistence0 =onsciousness, called )rahman ,is not di""erent "rom our inner consciousness called atma. '-ide .athopanishad 1.*.1, *.*.C, *.11, )rhadaran!aka *.>.1>, Eundaka *.*.*, =handog!a C.1<.1, &aittiri!a 1.1+.1, ,$wetasvatara 1.C, )rhadaran!aka 1.<.B, =handog!a A.1.<,>,A,A.1.*,, C.<.1 etc. 1. 1. 1. $astra sa!s that )rahman is non0dual, eternal, changeless, devoid o" instruments o" cogitation and action. It is onl! "rom this that we understand that 'i( the world we experience cannot have the same status and 'ii( )rahman cannot e the actual creator. '-ide &aittiri!a *.A, which indicates three orders o" realit!, )rhadaran!aka <.1.11,*.<.1<,<>.1>, which quali"ies the existence o" things other than )rahman with the words,? 9as it were:, )rahadaran!aka *.1.A, which calls )rahman as the &ruth o" truth, the praana 'which stands "or the universe, etc.( As regards the actual creator, in the "orm o" Iswara associated with Ea!a, again, we have to rel! on certain statements in the /panishads, such as $wetasvatara <.F, <.1+ etc <. /panishad sa!s in mahavak!ams . that our real nature is the in"inite )rahman. )ut we identi"! with our od! mind complex and regard ourselves as limited individuals. &hat is to sa!, we are ignorant o" our real nature as )rahman. What is the ignorance due to? &hat we can know onl! "rom $astra, such as .aival!a /panishad 1* and .rishna /panishad 1*. P.aival!a 1*, 11 9 &he 5ivatma deluded ! Ea!a identi"ies with the od! and does all actions ' which stands "or all perceptions, "eelings and thoughts( undergoes experiences in the waking state:, M:&he 5iva experiences pleasure and pain, ! his own maa!a ' i.e., mistaking the "alse to e true(, in the dream world con5ured ! himsel". &he power o" Ea!a to create ignorance o" their )rahmatvam in 5ivas 'avarana sakti( is indicated in $wetasvatara /panishad 1.1 and 1.<. >. $astra declares that one who knows himsel" as )rahman attains )rahman. )ut we see odies d!ing, while people are still in a state o" ignorance. We also know that we have a mind, apart "rom the od!. $o, we have to conclude that the mind 'sukhma sarira( continues a"ter death and will have re irths until it gets the knowledge o" identit! with )rahman. 'c". .atopanishad *.*.B(. A. We o serve, in li"e that there is su""ering and en5o!ment "or people unrelated to their present actions, virtues and vices. Attri uteless )rahman cannot e responsi le "or this divergence. 6or can !ou attri ute motive to Ea!a which is inert matter, vide $wetasvatara <.1+ which uses the term Hprakriti?. '&he word prakriti, orrowed "rom $ankh!a philosoph! re"ers to the material cause the universe.( &hat leaves Iswara. &hat it is not Iswara who is responsi le "or the unequal experiences o" 5ivas and that our en5o!ment and su""ering are the result o" our own actions and thoughts in our past lives we have to learn "rom $astra. -ide )rahadaran!aka /panishad <.<.A 9&he man who has desires transmigrates , together with his karma, en5o!s the results 'in the other world( and he returns "rom that world to this world "or '"resh( work.:; 2rasna /panishad /dana ' a su 0division o" prana that carries the 5iva in 150

its travel a"ter death( leads the 5iva to a virtuous world as a result o" 'his( virtue and to sin"ul world as a result o" 'his( sin and to the human world as a result o" oth 'pun!ena pun!am lokam paapena paapam u ha!am eva manush!alokam(.: #aving talked o" the liss"ul state o" sushupti., .aival!a /panishad 1< sa!s that due to the karma o" past 5anmas, the 5iva comes ack to the swapna and 5agrat avasthas "rom the liss"ul state o" sushupti ' to undergo su""ering and en5o!ment(. B. We know that we have a knower0consciousness in the "orm o" ahamkara. &hat this ahamkara is the inert mind made sentient ! its closeness to )rahma caitan!am 'in the sense o" mind eing su tle( we know onl! "rom $astra, such as &aittiri!a 1.B1 9)ecause i" the space0like, all pervading )rahman was not there, who could inhale and exhale?.......&his one, this supreme atma which resides in the heart lesses ever!one with consciousness and happiness:; $wetasvatara A.11 9#idden in all eings is the non0dual 4""ulgent 7ne. It is all pervadingGGGIt resides in all 5ivas; it is the sakshi; it is what makes 'the mind( conscious 'ceta!ita(. .enopanishad 1.* talks o" atma as the mind o" the mind. Eundaka /panishad *.*.1+ and .athopanishad *.*.1>, having descri ed the original consciousness in a poetic language, sa!, 9It alone is the lightG. It is ! Its light all else shines:. .athopanishad *.*.F and 1+ talk o" the atma inside all eings assuming separate shapes in accordance with di""erent "orms, like "ire assuming the "orm o" each log o" wood and air assuming the shape o" the o 5ects in which it is enclosed. )rahadaran!aka *.>.1C sa!s )rahman entered the odies as a ird 'the word H ird? is interpreted as the sukshma sarira.( In *.>.1F, it is said that )rahman trans"ormed #imsel" in accordance with each "orm; and that "orm o" #is is "or making #im known 'roopam roopam pratiroopo ehoove, tadas!a roopam praticakhanaa!a(. =handog!a /panishad B.1.* talks o" )rahman entering into the three gods in the "orm o" the 5ivatma o" each individual eing. C. #aving een taught that the transmigration o" 5iva is due to the pun!a papa o" 5ivas and pun!a papa is the result o" the actins and thoughts o" 5ivas, the question arises, 9What a out the "irst 5anma. What is it due to? I" there is no 5iva doing action and engaging in thoughts, there is no pun!a papa. I" there is no pun!a papa 5iva would not e orn. $ince this vicious circle leads to in"inite regress, we have to sa! that the c!cle o" 5ivas, their actions and thought, pun!a papa and re irth is without a eginning 'it is anaadi(. $imilarl!, Iswara, the creator has to exist somewhere ut space itsel" is a nama roopa created ! Iswara through Ea!a. &his is, again is a vicious circle. &here"ore, here also, we have to sa! that Iswara and Ea!a are anaadi. $wetasvatara /panishad 1.F sa!s, in e""ect, 93iva, Iswara and Ea!a are anaadi.: F. We su""er in samsara ecause o" our identi"ication with the od!0mind complex and taking the world o" nama roopa to e real. $astra sa!s that the means o" li eration "rom samsara is negation o" the sense o" realit! o" the world that we perceive and knowledge o" identit! with )rahman ' rahmasat!am 5aganmith!a(. I" our eing od!0mind complex and the world o" nama roopa were real, we cannot e "ree o" these ! mere knowledge. &here"ore it is logical to sa! that the! are unreal. As cited in the main text and also earlier here, there are numerous texts to show that the world o" nama roopa is unreal. 151

1+. &hat the means o" li eration is knowledge o" our identit! with )rahman, we know onl! "rom $astra. /panishad passages to this e""ect have een cited in the main text. 11. &hat li eration is possi le in this ver! li"e we know onl! "rom $astra. /panishad passages to this e""ect have een cited in the main text. 1*. &hat there is a )rahman which is o" the nature o" 4xistence0=onsciousness0 In"init! and It is without an! attri utes, that itsel" we know onl! "rom $astra. /panishad passages conve!ing this idea have een cited in the main text. 11. &here are two corollaries in respect o" the means prescri ed ! $astra "or li eration "rom samsara, namel!, disidenti"ication "rom the od!0mind complex and identi"ication with )rahman 'i( #e ecomes "ree o" the sancita karma pertaining to that od!0mind complex which he has disowned. 'ii( )! virtue o" identi"ication with )rahman, he is no longer to e regarded as a karta or hokta. 2assage to this e""ect we get in Eundaka /panishad *. *.C. )ut to know that prara dha that remains a"ter its exhaustion until the rise o" knowledge continues we know onl! "rom $astra, vide =handog!a /panishad A.1<.*. 1<. &hat when a 5ivanmukta dies 'what is called videhamukti takes place(, the sthoola, sukshma and karana sariras disintegrate 'dissolves in the cosmos( and the caitan!am that is his real nature is merged in )rahma caitan!am, we know onl! "rom $astra. /panishad passages to this e""ect have een cited in the main text. 1>. &he question is o"ten asked, 9I" the world is unreal, wh! does $astra teach creation? &he answer is that on the principle that !ou have to go the known "rom the unknown, and since a eginner is coming a"ter experiencing a concrete world, $astra goes along with him and talks o" the creation and evolution o" the world and later, when he advances in the learning, negates the nama roopa, as in 9&here is no diversit! whatsoever in It:, 96ot this, not this:( and teaches rahma sat!am 5aganmith!a. &his method is called adhaaropa apavaada. It is ecause ultimatel!, the whole world is to e dismissed as mith!a that we "ind variations in the details o" creation in various /panishads. '@or example, the order o" creation in &aittiri!a is space, air, "ire, water, earth, vegetation, "ood, man. In =handog!a, the order is "ire, water, "rom water "ood, "rom "ood od! and mind .In Aitere!a, creation is simultaneous.(

N /% - 3eaning Of AUttama 7urushaB

@rom =handog!a /panishad C.1*.1, we know that the term, 9uttama purusha: in sastra re"ers to nirguna )rahman, not saguna )rahman. &his is relevant, ecause -isishtadvaitins talk o" purushottama as an appellation o" the personal %od, Lord -ishnu. )rahman is the onl! realit!. &he nature o" )rahman is 4xistence0=onsciousness0 In"init! 'sat!am 5nanam anantam (.

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@or )rahman, there is no universe. )ut we, living eings '5ivatmas( experience a universe. &he universe is unreal. In the universe, itsel", there are certain things which we regard as real when we experience it ut which turn out to e "alse later. &o accommodate this phenomenon, Advaita -edanta postulates three orders o" realit!, 'a( the a solute 'paramarthika(, in which categor! )rahman alone is, ' ( the empirical 'v!avaharika( in which categor! the perceived part o" the world experienced ! us in the waking state "alls and 'c( illusor! 'prati hasika( in which the world that we experience during the dream state "alls, as also erroneous perceptions like a snake eing seen on a rope, space eing seen as lue etc. &he universe that we experience is a mixture o" existence elonging to )rahman and nama roopa 'attri utes like shape, color etc. o" things and the characteristics o" our od! and mind(. &he su 0stratum is real and unchanging. &he nama roopa which are superimposed on it is unreal and changing. 6ot onl! do individual nama roopa undergo change, ut the whole set o" nama roopa changes in a c!cle o" di""erentiation 'srishti( and resolution into a seed "orm 'la!a(. &he one who is responsi le "or this srishti and la!a is an entit! called Iswara, constituted o" an unreal power, called Ea!a, located in )rahman, in which the conscious aspect o" )rahman ')rahma caitan!am( is re"lected. With the conscious aspect, Iswara visualiDes creation and with the matter aspect, which is Ea!a, the nama roopa which are in seed "orm are un"olded ! Ea!a through its vikshepa sakti, under #is guidance. We 5ivas are a mixture o" the indivisi le )rahma caitan!am, availa le "or recognition as consciousness ehind our mind 'called atma or sakshi caitan!am(, the su tle od! 'sukshma sarira including the mind( in which )rahma caitan!am is re"lected and the ph!sical od!. 7ur real nature is )rahma caitan!am. &he rest o" us is unreal. )ut, owing to the veiling power 'avarana sakti( o" Ea!a, we are ignorant o" our real nature as rahma caitan!am and identi"!ing ourselves with our od! and mind, regard ourselves as limited individuals. Atma is devoid o" instruments o" knowledge and action; It is neither a doer 'karta( nor an en5o!er ' hokta( ut though we are reall! the atma, we have the "alse notion that we are the doers and en5o!ers and with the aid o" ahamkara 'the mind aided ! the re"lection o" rahma caitan!am, called cida hasa( interact with o 5ects o" the world and other 5ivatmas. In the process, we undergo su""ering and en5o!ment. &he su""ering and en5o!ment among the 5ivatmas is unequal and not related to current actions and thoughts. &his is due to the law o" karma, according to which "or whatever actions we do or thoughts we entertain we have to pa! a price in the "orm o" su""ering and en5o!ment in "uture 5anmas. Iswara is the administrator o" the law o" karma 'karmaphaladata(, designs each creation and each 5anma o" a 5ivatma, correlating the part o" accumulated 'sancita( which has "ructi"ied 'prara dha( and the o 5ects, surroundings and situations o" the universe as well as the ph!sical and mental equipment o" the 5ivatmas. )ut 5ivatmas have a "ree will also. &he means o" li eration "rom the c!cle o" action and thoughts, re irths and en5o!ment and su""ering 'called samsara( is knowledge o" identit! with )rahma caitan!am '5iva0 rahma0aik!a 5nanam(. &o gain this knowledge and assimilate it, we have to stud! sastra 'the core o" it is the /panishads( under the guidance o" a teacher 'guru( who has come in the lineage o" the teacher0student succession 'gurusish!a parampara( and who has himsel" gained and assimilated 5iva0 rahma0aik!a05nanam 'srotri!a 153

rahmanishta(. &he preparator! spiritual practice to gain what is called sadahana catushta!a samaptti 'sadhana( consists o" karma !oga and upasana. &he sadhana catushta!a samaptti consists o" discrimination o" the permanent and the ephemeral 'atma anatma viveka(, dispassion towards material ends 'vairag!a(, purit! o" mind 'citta suddhi(, mental concentration 'samaadhaana( "aith in sastra and guru 'sraddha( and earnest desire to gain 5iva rahma0aik!a05nanam 'mumuksutvam(. &herea"ter we have to stud! sastra under a guru who is srotri!a rahmanishta. Listen to the teacher expounding the sastra is called sravanam. %etting dou ts cleared ! re"lection and discussion with the guru is called mananam. 4mpt!ing the mind o" the notions and attitudes orn out o" the identi"ication with the od! mind in 5anma a"ter 5anmas ! dwelling on the teaching o" sastra to accomplish total, unreserved mental identi"ication with )rahma caitan!am is called nididh!asana. I" this course o" sravanam, mananam and nididh!asanam is gone through success"ull!, we get li erated "rom samsara 'we will get moksha(. Eoksha is onl! discovering what was hidden "rom us, i.e., our real nature as the in"inite )rahman. &he ene"it is unallo!ed peace and happiness. It is possi le to get moksha in the ver! li"e in which we gain 5iva0 rahma0aik!a 5nanam. A person who has gained 5iva0 rahm0aik!a 5nanam is called a 5ivanmukta. @or a 5ivanmukta, death is dissolution o" all the three odies 'the sthoola, sukshma and karana( .&he atma caitan!am o" the 5ivanmukta gets Hmerged? in the rahma caitan!am. &he c!cle o" srshti, sthithi, la!a, the 5ivatmas, karma, Iswara and Ea!a area eginningless 'anaadi(. '&he method o" teaching "ollowed in the /panishads is called adh!aropa apavaada(. $ince none o" the criteria o" de"inition is applica le "or the purpose o" revealing 4xistence0=onsciousness0In"init!, /panishads take recourse to tataastha lakshanam. It presents the experienced universe 'adh!aropa( and the cause 'karanam( is said to e 4xistence0=onsciousness 'sat0cit(. Later, the e""ect 'kar!am( is shown to e mith!a 'as in Hneti neti?, Hna hoomirapoG.?etc.( 'apavada( and what was previousl! called karanam is declared to e the adhishtanam 'the su 0stratum( o" the adh!asta 5agat 'the superimposed universe( vide =handog!a A.C.A 9$arva pra5aa sat0aaa!atanaah sat0pratishthaa:, =handog!a A.<1 vacaaram hanam vikaro namadhe!am(.

N /, - 3eaning Of Saanti2aatha Of Su6la (Ga@ur->eda

&he "irst sentences o" saanti paathas o" the "our -edas is as "ollowsM0 \] ,g.veda 7m vangme manasi pratishtitaa \] $ukla 8a5urveda 0 7m poornamadah poornamidam poornaat poornamudac!ate \] .rishna 8a5urveda 7m sahnaavavatu sahanou hunaktu \] $amaveda 7m aap!aa!antu mamaangaani vak praanacakshuh srotram atho alam indri!aani ca sarvaani \] Atharvaveda 7m hadhram karne hih srunu!aama devaah hadram pas!emaaksha hir!a5atraah

154

&he "ull text o" the $ukla 8a5urveda ssantipaatha is 92oornam adah poornam idam. 2oornaat poornam udac!ate. 2oornas!a poornam aadaa!a poornam eva avasish!ate. 7m saantih saantih saantih.: I" one goes ! the literal meaning 'vac!artha(, the saantipaatha will read as "ollowsM0 9&hat is whole. &his is whole. @rom that whole this whole is orn. When this whole is taken awa! "rom that whole, that whole remains.: &his would look like a riddle. $o we look "or the implied meaning 'laksh!artha(. &he laksh!artha is discussed elow. &he "irst sentence is Hpoornamadah poornamidam?. Adah U &hat 2aramatma 2oornah U 'is( limitless Idam U &his 5ivatma 2oornam U 'is( limitless. &hus we have, 9&hat 2aramatma is limitless; this 5ivatma is limitless:. We know that the limitless, the in"inite, can e onl! one; in"init! and existence o" two entities are contradictor!. $ince there can e onl! one poornam, in"init!, we conclude that paramatma and 5ivatma are one and the same. &hus we arrive at 5ivatma paramatma aik!am. $opadhika paramatma, who is sarva5na, sarveswara, sarvav!api and sopadhika 5ivatma whom is alpa5na alpasaktiman and alpav!aapi 'possessing limited knowledge, limited powers and limited spatial existence( cannot e identical. $o, when we talk o" identit! 'aik!am(, we are talking o" the identit! o" nirupadhika 5ivatma and nirupadhika 5ivatma. Literal meaning o" the sentence Hpoornaat poornam udac!ate? would e H"rom poorna paramatma poorna 5ivatma is orn?. &his will contradict the previous conclusion that 5ivatma and paramatma are identical, ecause karana kar!a sam andha 'cause e""ect relationship( is alwa!s etween two entities. $o, we have to conclude that the meaning o" the sentence is that "rom sopadhika paramatma sopadhika 5ivatma is orn, i.e., 5ivas are created ! Iswara. &he next sentence is H2oornas!a poornam aadaa!a poornam eva avasish!ate?. 2oornas!a U "rom sopadhika atma 2oornam U poorna atma Aadaa!a U is separated 2oornam eva avasish!ate U poorna atma alone remains. &hus we have H"rom sopadhika atma, poorna atma is taken awa!, poorna atma alone remains?. @rom Atma ^ upadhi, i" we take awa! atma, what should remain ? /padhi. )ut the /panishad sa!s that atma alone remains. &hat means when atma is not there, there 155

is no upadhi. &he idea is that upadhi cannot exist independentl! o" atma. What has no independent existence is mith!a. $o, we understand that anatma is mith!a. &he nama roopa including our od!0mind complex is mith!a. &he "inal meaning o" the santipatha is 96irupad5hika paramatma and nirupad5hika 5ivatma are identical. @rom sopadhika paramatma sopadhika 5ivatma is orn. /padhi is mith!a. 6irupadhika atma alone is sat!am. &hus, this santipatha is the essence o" the entire /ppanishad H rahmasat!am 5aganmith!a?.

N /0 - De2arture Of 7residing Deities Of #ndri!as .hen A 7erson Dies

When a person dies, the presiding deities o" the indri!as withdraw "rom the sense organs. $o, when he travels to the next world, a"ter death, the sense organs are non0 "unctional. $o, until he takes re irth in one o" the worlds and the presiding deities return to the sense organs there is no memor! or experience.. &he pun!a papa o" the karma and upasana done and vasanas acquired in that li"e are carried ! this non0 "unctioning sukshma sarira. 0 vide )rahadaran!aka <.<.1 and *.

N /1 - Ste2 B! Ste2 Teaching Of U2ahita Caitan!am

In )rhadaran!aka , "rom 1.B.* to 1.C.11, the /panishad leads us "rom the su tle principle o" the universe '#iran!agar ha, called sootra(, "rom sootra to the causal principle ' Iswara, called antar!ami and aakasa( up to this, the v!aharika prapanca 0 and "rom akasa to the a solute , )rahman, called aksharam 'the Immuta le( i.e., "rom the samashti sukshma prapannca upahita caitan!am to samashti kaarana prapanca upahita caitan!am and "rom the samashti karana prapanca upahita caitan!am to nirupaadhika caitan!am. '&his is to teach us that the ultimate essence is nirguna )rahman, not an! "orm o" saguna )rahman(. In 1.B.*1, dealing with the Inner =ontroller, Iswara and 1.C.11, dealing with nirguna )rahman as 9 it is never the known, ut is the .nower; there is no other .nower than #eTIt:, the description in the same terms indicates that Iswara, in #is real nature is )rahman. &here is onl! one )rahman on which the notions o" 5iva and Iswara are superimposed. In his commentat! on 1.C.1*, which concludes the topic, $ankaracar!a sa!s, 9What is the di""erence etween them, the Immuta le 'aksharam( and the Internal ,uler 'antar!aami(?.Intrinsicall! there is neither di""erence nor idenitit! among them, "or the! are ! nature pure =onsciousnessGG&he unconditioned $el" 'nirupaadhika atma(, eing e!ond speech and mind, devoid o" attri utes and one, is designated as Hnot this, not this?; when it has the limiting ad5uncts 'upadhis( o" the od! and organs, which are characteriDed ! avid!a, desire and work, It is called the samsari 5iva and when the atma has the limiting ad5unct o" the power o" eternal and unsurpassa le knowledge 'i.e. Ea!a(, It is called the Internal ,uler, Iswara. &he same atma, nirupadhika , a solute and pure, ! nature, is called the Immuta le, the $upreme. 'aksharam, para(. $imilarl!, having the limiting ad5uncts o" the odies and 156

organs o" #iran!agar ha, the /ndi""erentiated, the gods, the species, the individual, man, animal, spirits etc., the atma assumes the particular names and "orms. &hus we have explained through the $ruti vak!am HIt moves and does not move? 'Isavas!a >(. In this light alone, such texts as H&his is !our atma 'within all( ')rhadaran!aka 1.<.1,* and 1.>.1(, 9#e is the inner sel" o" all eings: 'Eundaka *.1.<(, 9&his ')rahman( is hidden in all eings?:' .atho 1.1.1*(, 9&hou art &hat: '=handog!a >.C.B(, HI m!sel" am all this? '=handog!a B.*>.1(, HAll this ut the atma?' =handog!aB.*>.1( and H&here is no other witness ut #e? ')rhadaran!aka 1.B.*1( will not ecome contradictor!; in an! other view the! cannot e harmonised. &here"ore the entities mentioned a ove di""er onl! ecause o" their limiting ad5uncts, ut not in an! other manner, "or all the /panishads conclude 97ne onl! without a second: ' =handog!a A.*.1(. ),A#EA6, &#4 /L&IEA&4 =A/$4 )! sa!ing 9-acaram hanam vikaro namadhe!am:, =handog!a esta lishes that kaar!am 'e""ect( is mith!a and kaaranam 'cause( alone is sat!am. In the universe, ever! karanam itsel" is a kar!am o" something. )! sa!ing 9idam agra aasiit ekam eva advidii!am:, the /panishad esta lishes that )rahman, the ultimate cause '&aittiri!a *.A, =handog!a A.*.1( not eing a kar!am, is sat!am. &he "irst stage o" teaching is that I is di""erent "rom anit!a anatma. 'Waves which have location are di""erent "rom the locationless water.( )ut we have to avoid dwaitam. $o the "inal stage o" teaching is that there is no anatma other than atma. '&here is no wave other than water; what appears as wave is water onl!.( In"inite existence0consciousness alone is the realit!; anatma has no existence o" its own. I" gold is withdrawn there will e no ornament. Without )rahman, there will e no world "or 5ivas. 'sa !a esho anima etat aatm!am idam sarvam tat sat!am sa atma tattvamasi swetaketo =handog!a A.C.B(. &he purpose o" introducing srshti and later negating it ' ! the adh!aropa apavada method( is to teach )rahma sat!am 5aganmith!a. )ut whenever creation, sustenance and dissolution are talked a out, 9)rahman is cause: means that as 4xistence, )rahman provides the su 0stratum and as =onsciousness, in Its presence, cida hasa is "ormed in Ea!a, ena ling Iswara to do creation etc. @ailing to reach )rahman, words along with the mind turn ack '!ato vaco nivartante ; apraap!a mnasaa saha '=handog!a *.<.( .&here"ore the upanishasd takes recourse to this devious route.

N 04 - Claimant Of AAham BrahmasmiB

2ramaata cannot claim to e )rahman. $aakshi cannot sa!, 9I am )rahman: either, ecause sakshi is devoid o" the instruments o" speech and mind. It is the mixture o" sakshi and pramata 'with cida hasa( that sa!s,9 I am )rahman: ut the 9I: in that statement re"ers to sakshi alone. *. In a simila vein, the question is asked 9who attains moksha?: Ahamkara cannot sa! 9 I am a mukta:, ecause the ver! de"inittion o" moksha is disidenti"ication with ahamkara. )ra ham cannot sa! 9 I have ecome a mukta:, ecause It is nit!a mukta. 157

$o, in technical language, it is said that )raahman through adhastha ahamkara ecomes mukta. In simpler language, we can sa! that it is ahamkara 'containing the consciousness derived "rom )rahma caitan!am( that acquires 5nanam and ecomes mukta, ut, in the ver! process o" attaining 5nanam, ahamkara "alsi"ies itsel". &hus, though the 5ivanmukta continues to "unction with a "alsi"ied ahamkara, his identi"ied HI: is )rahma caitan!am.

N 01 - Significance Of Negation Of &osas #n 7anca6osa >i$e6a

While stud!ing the pancakosa viveka in &aittiri!a /panishad, we can appreciate the signi"icance o" the successive stages o" negation o" the kosas. When sruti sa!s that annama!a is atma it ena les us to get rid o" identi"ication with wi"e, children etc.; m! od! is di""erent "rom !ours. 'Incidental!, in karma kanda, one o" the exceptions to the rule that one who does karma en5o!s karmaphalam is the provision that i" the "ather is ill, the son can do sandh!avandanam etc. on the "ather?s ehal", as a prox!; son does the karma and the phalam goes to the "ather.( 4xample "or a sence o" disidenti"ication with the "amil! is the san!asi. When annama!a is negated and manoma!a and vi5nama!a are said to e atma, we get rid o" the "ear o" death and we can appreciate that i" the ph!sical od! itsel" is atma, when it dies there will e unexhausted karma and there will e the "allacies o" someone else undergoing karmaphalam or karma going without karmaphalam. When pranama!a is negated, we can appreciate the statements o" people around when some one dies that prana has gone. When manmoma!a and vi5anam!a are negated, we can appreciate that the! are instruments that we use and what we use as instrument cannot e ourselves. When anandama!a is negated we can appreciate that the samsara that we are "ree "rom during sushupti does not elong to atma and the happiness that we recollect is not swaroopa ananda ut its re"lection registered in the kaarana sariram.

N 02 - #llumination B! Sa6shi
$akshi illumines the mind means is that cida hasa is "ormed in the mind and the mind is a le to illumine the external world and to know its own thoughts.

N 0" - Da22iness #s eflected Anandas'aroo2am Of Brahman

&emporar! happiness o" a5nanis on achieving a desired o 5ect e"ore another desire arises is the ananda swaroopam o" )rahman re"lected in cida hasa. 7 5ects are not the source o" ananda '-isha!e ananda naasti.( I" o 5ects give ananda, the same o 5ect must give to all and to an! particular person all the time. What is sweet to one man is another man?s poison. 2udding is sweet to me when I start ut a"ter the "i"th or sixth helping I develop aversion. 7 5ects onl! provide the occasion "or the ananda swaroopam o" )rahman to e re"lected in the calm mind. &he constant happiness o" the 5nani who has the knowledge that he is )rahman is the re"lection o" the 158

in"initude o" )rahman. '2i hare ramarasam. ,aso vai rasah(. &asting rahmarasam is owning up the "act that poornatvam is m! permanent nature. &he consequent sense o" utter "ul"illment is called rahmarasa0anu hava.

N 0% - 3utual Su2erim2osition Of Atma And Anatma

A 2urvapakshi raises o 5ections to mutual superimposition o" atma and anatma. an anatma be superimposed on atmaI Superimposition re*uires the following conditionsJ,

The general characteristic of the sub,stratum should be $nown and special characteristics should be un$nown The sub,stratum should not be clearly perceived There should be similarity between the sub,stratum and the superimposed entity. Atma, eing nirguna, does not have an! general or special characteristics. Atma is alwa!s sel"0e""ulgent. Atma has no similarit! with the anatma. &here"ore atma cannot e the su 0stratum "or an! superimposition. an atma be superimposed on anatmaI The sub,stratum of superimposition has to be a real entity. !f the sub,stratum as well as the entity superimposed are mithya, it will result in sunyavada. Since anatma is mithya, it cannot be the sub,stratum of superimposition . !f it is claimed that anatma is real, it can never be sublated and there will be no possibility of liberation.

7nly when it is established that anatma is superimposed on atma can atma be said to have some concealed characteristic and similarity with anatma. 7nly after it is established that the atma has some concealed characteristic and similarity with anatma can it be said that anatma is superimposed on atma. Thus there is the fallacy of mutual dependence. !f it is argued that mutual superimposition is possible, because it is due to avidya, it cannot be of any help, because avidya itself is not logically possible in atma which is self,effulgent. Avidya can be mithya only if it is superimposed on atma by itself but this will have the defect of mutual dependence. !f another avidya superimposes this avidya, there will be the fallacy of infinite regress. !f the superimposed is real, there can be no liberation. !f everything is due to superimposition, there can be no distinction between illusion and right $nowledge. To say that the same atma is the means of $nowledge, the ob'ect of $nowledge, the $nowledge itself and the $nower is contradictory. !f it is claimed that there is no contradiction, then it becomes vi'naanavaada in which everything is nothing but internal cognition. ,e"utation ! the Advaita -edantin is as "ollowsM0 !t is well $nown that everyone has $nowledge in the form, >! am a man, ! am a $arta and a bho$ta?. This is not a mere remembrance/ it is a direct e)perience. !t is devoid of the cognition of difference between himself and his body. !t is not right $nowledge. Sruti statements such as #rhadaranya$a B.<.C, :.F.5H, <.H.:G, <.B.5, <.F.5, B.<.5F, Taittiriya :.5.5. 159

and handogya G.C.5 declare that atma is not a $arta or bho$ta and is none other than #rahman which is of the nature of supreme bliss. So, when a man says >! am a man/ ! am a $arta and a bho$ta?, it is not right $nowledge. (ogic also leads to the same conclusion. Things which undergo change +such as the body and the mind- have necessarily to be limited in time, space and with respect to other ob'ects and, therefore, they cannot be the all pervading, eternal, non,dual atma. onsciousness +swaroopa 'nanam- is an undifferentiated changeless entity. !t is different from the ob'ectifying $nowledge +vritti 'nanam- such as 3$nowledge of pot&, 3$nowledge of cloth& etc.+obtained either through the reflection of consciousness or conditioning of consciousness in the antah$arana-. The notion of origination and destruction of $nowledge is only due to the necessity of relating the $nowledge to the ob'ect of $nowledge, since we have to say which particular ob'ect $nowledge is about. !f swaroopa 'nanam is split up and considered to be many, then space, time and directions will also be considered to be many. .oreover, if $artrtvam etc are real, then, there can be no liberation at all, because what is the real nature of a thing can never be removed from it. !f atma is not self,effulgent, the whole universe will be insentient. #eing the ob'ect of supreme love of all, atma is of the nature of bliss. Therefore, atma is devoid of *ualities, eternal, self,effulgent and of the nature of bliss. Therefore, there is no escape from the conclusion that the cognition, >! am a man& etc. is only a delusion. And it is necessary to postulate a proper cause for the delusion. The cause has to be something which has the capacity not only to conceal the atma from the vision of the 'iva but also to ma$e the 'iva who, in reality is the atma, identify himself with the body and the mind and regard himself as a $arta and a bho$ta. That cause is the indeterminable avidya which is superimposed on the non,dual atma. Atma cannot be the cause of the delusion because it is immutable. .ind, etc, cannot be the cause of the delusion because they are themselves the products of avidya. Avidya is revealed in Sruti statements such as = >+They reali@ed- the power of the Supreme #eing which is concealed by its own gunas? +Svesvatara 5.<-, >Know .aya to be Pra$riti and the wielder of .aya to be the supreme (ord? +Svesvatara B.5E-, >The supreme #eing is perceived as having manifold forms because of .aya? ++#rahadaranya$a :.F.5H-, >They are covered by the untrue? + handogya G.<.:-, > overed by mist? + Taittiriya Samhita B.A.:.:-, and >+ #y identification with !swara one- finally becomes free from .aya which is in the form of the form of the universe? +Svesvatara 5.5E-. The fallacy of self,dependence on the ground that avidya is the cause of its own superimposition is ruled out because avidya is beginningless.

N 0, - >ritti >!a2ti And 7hala >!a2ti

/panishad sa!s that atma is swaprakasa 'sel"0evident(. It also sa!s that atma is to e known ! the mind 'cetasaa veditv!am(. #ow do we reconcile this? It means that what is required "or atma to e revealed is removal o" ignorance, the "alse notion, 9I am the changing od!0mind complex:. When this notion is removed, what remains as the constant HI? is the consciousness, &his is not known as an o 5ect ut is invoked as the ver! su 5ect. In technical language, "or knowing anatma, vritti v!aapti and phala v!aapti are required ut "or recogniDing atma, vritti v!apti 'to remove the ignorance( is required ut phala v!apti 'to illumine the atma( is not required. 160

4xample. In a dark room, there are two things a "lame and a stone. 4ach is covered ! a pot. 7ne o" !our hands is engaged otherwise. In the other hand, !ou are carr!ing a torch with a long handle. With that handle !ou knock o"" the pots that are covering the o 5ects. .nocking o" the pots is like vritti v!apti. &o see the stone, !ou have to direct the torch light at the stone, ecause it does not shine o" its own accord. Iirecting the torchlight is ike phala v!apti. )ut to see the "lame, !ou don?t have to direct the torchlight at it; it is sel"0shining 'sel"0evident(.

N 0; - 8mergence And Dissolution Of Cida*hasa ( 8<am2le Of Salt

In Anu huti 2rakasa, ela orating )rhadaran!aka /panishad mantra *.<.1*, and "ollowing $ankaracar!a?s commentar!, -id!ara!an!a discusses the emergence and dissolution o" cida hasa ased on the example o" the ocean and the lumps o" salt given in the /panishad. @irst, he disposes o" a possi le o 5ection. /panishad itsel" sa!s that )rahman is kar!a0karana0vilakshanah; )rahman has not come out o" an!thing and nothing has come out o" )rahman; then, how can we sa! that 5ivatma has come out o" )rahman? &he answer is that it is a phenomenon created ! Ea!a. In the paramarthika plane, there is neither arrival nor departure o" the world. In the v!avaharika plane, there is arrival and departure o" the world. &herea"ter he discusses which aspects o" the ocean0salt lumps example should e compared to what. 2aramatma is compared to the ocean. 3ivatmas are compared to the lumps o" salt. Lumps o" salt do not appear in the ocean as such. @or lumps o" salt to e produced salt pans are required. &he sthoola sukshma sariras are compared to the salt pans. &he heat o" the sun is required "or evaporation o" the water; Avid!a and the consequent adh!asa are compared to the sun and its heat. 2ure atma cannot e a knower ecause atma is nirvikara and knowing is modi"ication o" the mind. Anatma cannot e a knower ecause antma is inert '5adam(. Ea!a produces a third entit! which orrows consciousness 'cetanatvam( "rom the atma and savikaratvam 'modi"!ing capacit!( "rom anatma. &his savikara cetana entit! is cida hasa, the re"lected consciousness in the antahkarana. &his com ination o" antahkarana and cida hasa does karma and undergoes karmaphalam. .artrutvam 'sense eing a doer( presupposes "ree will. 7nl! i" 5iva is responsi le "or his action he can e required to undergo karmaphalam. 7nce cida hasa is "ormed, localiDation and "initude happen to 5ivas. 6either localiDation nor "initude is real ut 5iva has the adh!asa o" localiDation and "initude. 7nl! ! stud! o" sastra under a guru, particularl! anal!sis o" mahavak!as, do 5ivas discover their identit! with )rahman and the adh!asa o" localiDation and "initude is removed. &he 5uxtaposition o" tat0 padartha with tvam0padartha removes localiDation and "initude 'pariccinnatvam( o" 5ivatma and the 5ustaposition o" tvam0padartha with tat0padartha removedZs the remoteness 'parokshatvam( o" paramatma and the identit! o" the real nature o" 5ivatma, the consciousness with paramatma is recognised. &his is the state o" 5ivanmukti. When the lumps o" salt ate dissolved in the ocean the! merge in it indistinguisha l!. Like that, at the time o" videhamukti, the sthoola, suskhma and karana sariras along with the cida hasa in them dissolve and the 5ivan muktas Hmerge in )rahman? indistinguisha l!. 161

@ormation o" lumps o" salt are events in time. )ut 5ivatmas are anaadi ' eginning0 less(. &he example should not e extended to the aspect o" an event in time.

N 0/ - Com*ined O2eration Of Antah6arana And Cida6asa #n 7roducing &no'ledge

According to $astra, perception o" outside o 5ects happens ! antahkarana ,along with cidaa haasa, going out and pervading the o 5ect and assuming the shape o" that o 5ect, like light emanating "rom a lamp contacting an o 5ect and assuming the shape o" that o 5ect. In respect o" an! o 5ect, there are two things 0 an externall! existing o 5ect and a mental o 5ect o" that o 5ect. What !ou experience ' hog!a0vastu( is not the external o 5ect 'Iiswara0srshti( ut the internal image ' 5iva0srshti(. &he mental image o" the same external o 5ect, sa! a woman, is coloured in the minds o" di""erent people in di""erent wa!s, according to their tastes and values, their likes and dislikes 'raaga dwesha( etc, which constitute a complex pattern due to prara dha 'the quota o" karmaphalam allotted "or exhaustion in a particular span o" li"e '5anma( out o" the accumulated pun!a papa ' 'sancita karma(, vaasanas ' imprints o" tastes, attitudes tendencies and wisdom in the mind on account o" the experience in previous 5anmas(, and training, knowledge undergone and wisdom gained in the current 5anma. &he external o 5ect ' houtika vastu( is illumined ! pramata. 'pramtru0 haas!am(. @rom pramaata, a mode o" thought surchaged ! cidaa haasa 'saa haasa vritti( goes out, like a ra! o" light, through sense organs 'karanam(. &he vritti envelops the o 5ect, assumes the shape o" the o 5ect and removes ignorance. &his is called vritti v!aapti. -ritti is a mode o" the mimd; it is a modi"ication 'vikaara(. When the vritti vikara takes place, the pramaata, as the antahkarana surcharged with cidaa hasa, also undergoes modi"ication. -ritti ! itsel" is inert '5ada(. $o, we cannot sa! that vritti illumines the o 5ect. &he cida haasa in the vritti envelops the o 5ect simultaneousl! and illumines the o 5ect. &he pervasion and illumination o" the o 5ect uncovered ! vritti v!aapti is called phala v!aapti. &hus knowledge o" the o 5ect is produced. We said, earlier that the experience o" the o 5ect is not an external phenomenon; it is an internal phenomenon; the experience is in the "orm o" the image "ormed in the mind ! vritti v!aapti and phala v!aapti. What a out the vritti involved in this image? -ritti is 5ada, not sel"0illuminating 'not swa!am0 prakaasa(. '&he word, Hillumination? stands "or the "unctioning o" consciousness.( We cannot sa! that vritti is illumined ! another vritti. &hat would lead to in"inite regress 'anavastha dosha(. &he )rahma caitan!am present in 5iva 'saakshi( illumines the vritti involved in the internal image. #ow does sakshi illumine? )! the ver! "ormation o" re"lected consciousness 'cida hasa( in that vritti. &he ver! pervasion o" the vritti in the internal image ! the cida hasa is called illumination ! saakshi 'saakshi0 haas!am(. $o, also, in the same sense, an! vritti involved in a thought in the mind, without the current presence o" an external o 5ect, like recalling a thing or incident, or speculation or theorisising, is also said to e saakshi0 haas!am.

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4xample. $un is up a ove. Eirror is on the ground placed in an appropriate angle. $unlight "alls on the mirror. &he sunlight re"lected "rom the mirror illumines the dark room. We don?t sa! that mirror illumines the room. We sa! that the sunlight illumines the room. $un is responsi le "or the sunlight; there"ore we also sa! that sun illumines the mirror.

N 00 - .hat Da22ens #n >ideha 3u6ti

&he 3ivanmukta merges into Iswara during videhamukti "rom the v!aavahaarika point o" view. @rom 2aaaramaarthika point o" view there is no actual merging, though it is said that 5ivanmukta merges in )rahman. 3iva is ever )rahman. $o, there is no event o" merging in )rahman at the time o" videha mukti. &he onl! event that takes place is the dissolution o" the individual odies 'sukshma and karana sariras(. &his is the merging in Iswara. @rom paramarthika angle, there is no question o" merging in )rahman. 3iva is ever )rahman. When the word Hmerging? is used, we can onl! talk o" merging in Iswara. @rom the paramarthika angle one is )rahman in videha mukti as well as earlier, earlier than even the 5ivanmukti stage, when the event o" removal o" a5nanam takes place. @rom the v!avaharika angle, sukshma sarira and karana sarira o" videhamukta get dissolved in the cosmic sarirams; this is the merging in Iswara.

01 - S2ontaneous #n$ocation Of #dentit! .ith Brahman B! The =i$anmu6ta

In the course o" 5nana !oga, in the eginning, when provocative situations arise, one has to deli eratel! recollect 9aham rahaasmi:, I am not the od! or the mind. )ut later, the aham rahmasmi attitude ecomes spontaneous. 6ot that when engaged in an! secular activit!, the 5naani has to go on thinking 9I am )rahman:. )ecause his mind has to e engaged in that activit! and no two thoughts can co0exist. )u, when a situation arises in which an a5nani would react, identi"ied with his od! or his mind, "eeling sorrow, anger, etc., in the casre o" a 5naani, his "irm knowledge 9I am atma: comes into pla! spontaneousl! and governs his reaction. #is thought will e 9&his is not happening to me, the atma. Wh! should I worr!?:, 9&his cannot a""ect me, the atma:.

N 14 - Animals Do Not Ac9uire Agami &arma

Animals have no "ree will. $o, the! do not acquire agami karma. 4xhaustion o" sancita karma does not require "ree will. $ince there is no "ree will, there is also no learning "rom the experience o" karmaphalam.

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N 11 - Strong And .ea6 7rara*dha

2raara dha is o" two kinds strong 'pra ala( and weak 'dur ala(.. Atonement 'parihaaram( "or praara dha is possi le i" it is dur ala, not i" it pra ala and parihaaram such as !agna, pu5a, dh!aana, etc, can counteract or attenuate dur ala praara dha. In the case o" miracles we hear a out, the tapo sakti or !ogic powers o" the saint or !ogi, applied ! him in "avour o" his devotee, ecomes a su stitute "or the devotee?s own parihaara karma. &he compassion o" the pure mind o" a 5nanai can produce vi rations which can a""ect the natural "orces in "avour o" the devotee.. 3nanan and 8oga are not connected. 7ne can e a 5nani ut not a !ogi or one can e a !ogi ut not a !ogi or one ma! e oth. I" a 5nana5 is a !ogi, he will exercise !ogi powers onl! "or loka sangraha.. I" praara dha is pra ala, neither one?s own parihaara karma or a tapo sakti o" a saint or !ogic power o" a !ogi can counteract the praara dha. &hat is how we o"ten "ind some people eing ene"ited ! approaching a saint or !ogi ut some others getting no ene"it ! approaching the same saint or !ogi.

N 12 - Correcting Others
I" !ou are correcting a person ecause !ou have a "eeling o" eing hurt ! his action, it is wrong. )ut i", without such "eeling, !ou want to correct the person in order to make him realise his mistake and as guidance "or his "uture ehaviour, correcting is all right.

N 1" - San!asa And ?rahastha #n elation To 3o6sha

. $an!asa is o" two kinds '1( vividisha san!asa, san!asa taken "or srvanam, mananam and nididh!asanam, when one "inds that that the preoccupations o" secular li"e does not allow time "or these. '*( vidwat san!asa , san!asa taken ! a person who has aquired adequate 5nanam ! sravanam and mananam and adopts san!asa asrama to e gage himsel" exclusivel! in nididhasana. We can, perhaps, cite the example o" 8agnavalk!a.. #owever, 4even a grahastha can get moksha through 5naanam. =". %ita <th ch. $loka *1. $ankaracar!a accepts this in his hash!am. #e sa!s, 9I", on account o" praara dha, a person is una le to take san!asa, sa!, compulsion o" household duties, 5naanam cannot go without phaalam; he will also get moksha. &he idea is is that in san!aasa, more "acilities are there "or vedantic stud!. A grahastha has less "acilities on account o" preoccupation with worldl! duties. &hat is wh! $ankaracar!a, in man! places insists on san!aasa as the aasrama that is a must "or pursuit o" 5naana !oga. We have to take it that what $ankaracar!a is emphasising is the practical point o" view.. 9Iiswaras!sa sankalpamaatrena sarvam aavir havati:. @or the mind o" 5ivas, there is a world outside the mind, as a v!aavahaarika phenomenon. )ut "or Iswara, there is no world outside. &he world is in Iswara, i.e., in Ea!a part o" Iswara, whether it is in 164

prala!a condition or srshti condition and Iswara, the consciousness aspect o" Iswara knows that the world exists in his mind, as it were. Ea!a can e said to e Iswara?s mind, Iswara knows that the world is in his mind, whether it in mani"est "or or unmani"est "orm.

N 1% - =i$anmu6ta:s Choice
7n the v!aavahaarika plane, sarvaatmakatvam is related to )rahman eing the satta o" the entire range o" superimposed nama roopa. In the paaramaarthika plane, there is no world; there is onl! the in"inite non0dual )rahman. A 3ivanmukta can have the sense o" sarvaatmakatvam '9I am ever!thing:( and so lacking nothing, e contented and thus en5o! ananda, which is kosa ananda. 7r he can have sense o" himsel" eing in"inite. Iismissing the prapanca as non0existent, he can a ide in rahma haava. &his is also an antahkarana vritti, a sense o" eing all relative states. 2erhaps, Hnirvriti? ma! e a word that gives an idea o" it.

N 1, - >is$a, Tai@asa, 7raa@na

&he memor! o" an experience or knowledge is stored as memor! in the mind. &his is in the passive part o" the mind. &he passive part o" the mind is kaarana sariram. &his memor! vritti is illumined ! karana sarira cida hasa called praa5na. When !ou recollect it, the vritti is illumined ! the sukshma sarira cida hasa called tai5asa. When the same suskshma sarira cida hasa illumines a vritti pervading an o 5ect, it is called visva or pramaata

N 1; - &no'n And The Un6no'n 5odged #n #s'ara

Ignorance o" a thing in a particular antahkarana o" a thing which is known ! some other antahkaranas 'e.g.,:I don?t know =hinese:( is also illumined ! kaarana sarira cida hasa. &he knowledge, sa!,that I know ,ussian, is also illumined ! kaarana sarira cida hasa. What a out knowledge not discovered !et ! an! human eing, e.g., the law o" gravitation e"ore 6ewton discovered it. It must exist somewhere. 8ou cannot discover a non0existent thing? It exists in samashti karana sariram, Ea!a, and that it is illumined ! cida haasa in Iswara.

N 1/ - =nana*hrashta
&hose who have studied -edanta under a guru ut "ail to reach the stage o" eing a 5ivanmukta, in the current li"e, owing to some o stacle or other like some vipariita havana, called 5naana hrashta, are re orn in a "amil! and grow up in an 165

environment conducive to the resumption o" the stud!, with the advantage o" the samskara 'the carried0over vasana( o" the stud! alread! done in the previous li"e. &he example in /panishads is the -amadeva rishi who ecame a "ull0"ledged 5nani even while he is in the wom . In modern da!s, we can cite the case o" ,amana Eaharishi. '$imilarl!, it is said that siddhis continue in a "uture 5anma(.

N 10 ( Saamaanaadhi6aran!am ( 5a6shana
&hese are terms related to the technique o" interpretation. When the words in a sentence in the same case ut di""erent "unctions and at the same time denote the same o 5ect, the! aresaid to e in samanadhikaran!am. &he method o" indicating the relation o" the words in the sentences is called lakshanaa. &he main lakshanaas are mentioned elow. 'a( A5ahal0lakshanaa 0 Where all the words in the sentence are accepted. 4xample &he sentence in &attiri!a /panishad 9 $at!am, 5nanam, anantam )rahma: and the mahavak!ams 92ra5nam )rahma: and 9 A!amaatma )rahma:. In 9sssat!am, 5nanam, anantam rahma:, the words meaning existence, knowledge and in"initude re"er to the samede entit!, )rahman. All the words are accepted. $imilarl! the word 92ra5nanam: rmeans the consciousness recogniDed in us and the )rahma: means the all pervading consciousness $ince the! denote the same entit! we acceptgt oth the words in "ull and interpret the sentence as the consciousness in us and the all pervading consciousness are the same.. &he words in these sentences are said to e in aik!a samanadhikaran!am. Another examole is 'niilotpalam: '9)lue lotus:(. )oth the quali"ication 9 lue: and the su stance 9lotus: re"er to the same entit!. $o, we accept oth the words and interpret thr sentence as a 9 lotus which is lue in colour:.. #ere, the words are said to e in visheshena visishta samanadhikaran!am. ' ( 3ahal0lakshana Where one word in a sentence equating two words is re5ected and a related word is su stituted. 4xample 9-illage on %anges:. A river cannot e located on a river. $o, instead o" the river, the ank o" the river is adopted and we interpret the sentence as a:village on the ank o" the %anges:. #ere, the words are said to e in 9 aadha samanadhkaran!am:. 'c( 3ahal0a5ahall0lakshanaa &he mahavak!am 9&at tvam asi:. &he vaac!aartha 'the eliteral meaning( o" 9&at: is omniscient, omnipotent, omnipresent Iswar and o" 9&vam: is the 5iva with limited knowledge and powers and location. &he word Hasi: sa!s that the wo are the same. &his is not logical. $o, we go to lakshaartha 'the implied meaning(. &at, Iswara ia mixrture o" )rahma caitan!am, the real and cida hasa and Ea!a, the mith!a. Like that, tvam, 5iva is a mixture o" )rahma caitan!am 'called prat!agatma(, the real and cida hasa and the od!0mind complex, the unreal. #ere we take real part o" &at and o" &vam and re5ect the mith!a parts and equate the caitan!am called prat!agatma and the caitan!am called )rahman.

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And interpret the sentence as 9the consciousness in !ou and the consciousness that is )rahman are the same: '&he teacher is sa!ing this to thre student.(

N 11 ( 8ndless entities
Apart "rom )rahman that is the paramarthika in"inite, there are v!avahari entities "or which it is not logical to sa! that the! had a e"innin" as an event in time,which are eginningless 'anaadi(. &hese are tiTme itsel", Ea!a, the c!cle o" creation and dissolution, Iswara , 5iva and karma. Wh! we can?t sa! that time had a eginning is explained in n6ote 6o. <F.. I" Ea!a and Iswara are said to hae a eginning, then we cannot explain creation. I" the I" Iswara, the intelligent cause or the Ea!a, the material cause o" the creation dissolution circle, then we have to postulate a prior set o" causes "or origin o" that pair o" causes and then, a still prior pair "or that prior pair and so on. this will lead to in"inite regress 'anavastha doshai(. $o, there is no escape "reom sa!ing that Iswara And Ea!a are eginningless. I" creation is said to have a eginning , we cannot explain where were the pair o" creators at that ttime or when did the! create. $o, we have no go ut to accept a eginningless c!cle o" creation and dissolution. As regards 3iva and .arma, it is karma in the "orm o" pun!a and papa that is respons le "or the re irth o" 5iva and it is the 5iva who does karma in the "orm o@ actions and thoughts that produce pun!a and papa . &hus we cannot ut accept that 5iva and karma also "orm a eginningless c!cle.

N 144 ( amanu@a:s and D'aitin:s O*@ections to the Ad$aita Conce2t of A$id!a

'Items o" the de ate that are too technical to e easil! understood have een omitted( Asra!aanupapatti Logical inconsistenc! in regard to locus 7 5ectionM Avid!a cannot have 5iva as its locus o" operation and produce adh!asa, ecause the 5iva himsel" is a product o" Avid!a . 6or can Avid!a e located in )rahman ecause )rahman is sel"0e""ulgent knowledge and knowledge is opposed to nescience.. ,e"utationM .&he o 5ection is ased on the misconception that there are two distinct real entities, )rahman and 5iva and that Avid!a is a third real entit!. In Advaita, 5iva is a mith!a entitit!, constituted ! the association o" )rahman with the mith!a upadhi in the "orm o" Avid!a, or, rather, its product , the intellect.. 6escience 'Avid!a( is opposed not to )rahman as sel"0e""ulgent knowledge, pure consciousness ' swaroopa 5nanam( ut to vritti5nanam, the com ination o" antahkarana and consciousness re"lected in the antahkarana. &here"ore, there is no ar to pure consciousness eing the locus o" Avid!a. 4ven i" 5iva is taken as the locus o" Avid!a, there is no pro lem; ecause Avid!a and 3iva are equall! eginningless.

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&irodhaanaanupapatti logical inconsistenc! in regard to o scuration 'aavaranam(. '&his is another version o" the discussion alread! included in 6lte 6o. >C 7 5ectionM &o hold that Avid!a o scures )rahman which is eternal sel"0e""ulgence amounts to sa!ing that the nature o" )rahman is destro!ed. ,e"utationM &he o scuration conceived in Advaita -edanta is not actual lotting out o" )rahman?s e""ulgence. &he o scuration ' tirodhaanai( is in the "orm o" 5iva?s non0 apprehension o" 5iva himsel" eing )rahman. &his non0apprehension no more a""ects )rahman than a lond man?s "ailure to see the sun or the "ormation o" a cloud hiding the sun "rom a man?s vision a""ects the sun. 1. Anirvacana!aanupapatti &he concept o" non0categorisa ilit! is untena le 7 5ectionM &he ina ilit! to categorise Avid!a as either real or unreal is not tena le. All categories must e ased on experience and experience has to e o" either real or unreal entities. ,e"utation . &he de"inition o" Avid!a as neither real or unreal 'sadasadvilakshana( has t o e understood in the light o" what is meant ! sat 'the real( and asat 'the unreal(. What is meant ! the word sat 'the real( is that which is not amena le to su lation at an! time 'past, present or "uture( 'trikalaa adh!ami(. What is meant ! asat 'the unreal( is that which does not appear as real in an! su stance whatsoever Avid!a is v!avaharika. &he prati hasika example is rope0snake; it is not asat in the sense that it is not a solutel! unreal like hare?s horn, since it appears to e real in illusor! experience; it is not a solutel! real, like )rahman, ecause it is su lated when a light is directed at the rope.. In the state o" sel"0ignorance, Avid!a is real. 0henBrahman is 7no)n, it is su,lated.. 6ivartakaanupapatti Incapacit! o" )rahman0knowledge to su late positive nescience. 7 5ection And re"utationM @or the Advaitin, the knowledge that su lates positive nescience must e that o" nirguna )rahman. )ut ramanu5a sa!s that )rahman is never without attrei utes and, in support, cites passages descri ing )rahman descri ing )rahman as a personal eing with exalted attri utes ' &aittiri!a /panishad III.11.1; Eahanara!ana /panishad C,1+011 etc.( ,amanu5a explains even explicitl! advaitic texts to suit his thesis that )rahman has attri utes. &he point at issue is one o" textual interpretation. &he task is one o" distinguishing passages meant "or meditation 'upasana( which is a part o" the preparator! sadhana to quali"! "or 5nana!oga where )rahman with attri utes is descri ed "rom passages which explicitl! present nirguna )rahman the knowledge o" which is the means "or li eration. &here are numerous mantras in the /panishads revealing )rahman as attri uteless 'nirguna(and mantras speci"!ing that knoswing nirguna )rahman one can get li eration.; readers can re"er to 2art III, $ection <. 6ivrtt!anupapatti

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'1(. 7 5ection; 2ositive nescience cannot e esta lished at all. ,amanu5a argues that since ondage is real,, the knowledge o" identit! o" )rahman and atma cannot a olish Avid!a. 7nl! the grace o" %od '2aramapurusha( moved ! devotion can a olish real ondage. &his position is also dogmatic and asic on his concept o" ondage. I is a part o" the inconsistencies o" the concept o" a personal %od, viewed "rom the /panishadic view o" 5iva?s real nature as )rahman and samsara undergone ! 5iva eing due to 5iva?s ignorance o" his real nature on account o" the aavarana sakti o" Avid!a. As a saadhana, devotion ' hakti( is not ruled out in Advaita -edanta ut Advaitins maintain that, ultimatel!, li eration is onl! the a olition o" the sel"0ignorance which must ensue the knowledge o" nirguna )rahman. '*( '1(. In the wake o" ,amanu5a, -enkatanatha asks in his $ataduhani whether Avid!a is a di""erent "rom )rahman or not. I" di""erent, Advaita reaks down. I" not di""erent, )rahman can never "ree Itsel" "rom it. '*( Advaitin?s answer is that Avid!a is a catdegor! sui generis. It is sadasadvilakshanam in the sense explained a ove. &he other word "or that is mith!a. )eing mith!a there is no question o" a""ecting )rahman eing non0dual and there is no danger to adva!a. &hough located in )rahman, it is o" a lower order o" realit!, like the illusor! snake located in the rope. &he "ailure to appreciate the concept o" mith!a is at the root o" -isishtadvaitin?s and Iwaitin?s o 5ections.

N 141 ( D'aitin:s O*@ictions to the Ad$aita >edanta Conce2t of 3ith!a

In the 2ancadipika, 2admapada de"ines mith!a as 9 eing inde"ina le as 9sat: 'existence( or 9asat: 'non0existence(. In 6!a!amrita, -!asatirtha raises an o 5ection. #e asks 9What is meant ! sat and asat? Ioes it denote 'a( negation o" existence quali"ied ! non0existence or ' ( total negation o" oth existence and non0existence or 'c( total negation o" non0existence quali"ied ! total negation o" existence? In Advaitasiddhi, Eadhusudana $araswati gives the answer. #e sa!s that ' ( and 'c( are entirel! tena le. &he main point to ear in mind is that in using the terms 9existence: and 9non0existence: in the de"inition o" mith!a, the Advaitin does not denote a contradictor! or incompati le status. )oth the 5udgments 9the pot is existent: and 9the rope0snake is existence: are intelligi le. 8et, evidentl!, the kind o" existence in the case o" the pot is not the same as that o" the rope0snake. In the case o" the pot, existence denotes unsu lata ilit! 'a aadh!atvam( in empirical experience, whereas in the case o" the rope0snake, existence denotes existence which is lia le to su lation in empirical experience, as evidenced ! the later 5udgment , 9this is not snake:. When Advaitin talks a out the world eing mith!a, di""erent "rom eing real or unreal '9sadasadvilakshana:(, the word Hsat? is used to mean non0 su lata ilit! at an! time 'trikalaa adh!am:( and the word Hasat? is used to mean un"itness to appear as existent in an! locus 'i.e., the utterl! non0existent like the hare?s horn Htuccam?(. &here"ore what is meant ! sa!ing that the world is mith!a is that while, located in )rahman, it does appear and is experienced, attri uting realit!, ! the 5ivas in the state o" ignorance, 169

it is negated as unreal when the! come to know )rahman, the paramarthika realit! and in the paramarthika plane it is totall! non0existent. &hus "or )rahman, the universe is non0existent, whereas "or the 5ivas, it is existent, in two "orms, appearing to e real "or the ignorant and known to e "alse "or the knower o" )rahman. It is this unique com ination o" non0existence and existence that is called mith!a.

N 142 ( eca2itulation of the im2ortant 2oints #n the teaching.

)rahman is the onl! realit!. &he nature o" )rahman is 4xistence0=onsciousness0 In"init! 'sat!am 5nanam anantam (. @or )rahman, there is no universe. )ut we, living eings '5ivatmas( experience a universe. &he universe is unreal. In the universe, itsel", there are certain things which we regard as real when we experience it ut which turn out to e "alse later. &o accommodate this phenomenon, Advaita -edanta postulates three orders o" realit!, 'a( the a solute 'paramarthika(, in which categor! )rahman alone is, ' ( the empirical 'v!avaharika( in which categor! the perceived part o" the world experienced ! us in the waking state "alls and 'c( illusor! 'prati hasika( in which the world that we experience during the dream state "alls, as also erroneous perceptions like a snake eing seen on a rope, space eing seen as lue etc. &he universe that we experience is a mixture o" existence elonging to )rahman and nama roopa 'attri utes like shape, color etc. o" things and the characteristics o" our od! and mind(. &he su 0stratum is real and unchanging. &he nama roopa which are superimposed on it is unreal and changing. 6ot onl! do individual nama roopa undergo change, ut the whole set o" nama roopa changes in a c!cle o" di""erentiation 'srishti( and resolution into a seed "orm 'la!a(. &he one who is responsi le "or this srishti and la!a is an entit! called Iswara, constituted o" an unreal power, called Ea!a, located in )rahman, in which the conscious aspect o" )rahman ')rahma caitan!am( is re"lected. With the conscious aspect, Iswara visualiDes creation and with the matter aspect, which is Ea!a, the nama roopa which are in seed "orm are un"olded ! Ea!a through its vikshepa sakti, under #is guidance. We 5ivas are a mixture o" the indivisi le )rahma caitan!am, availa le "or recognition as consciousness ehind our mind 'called atma or sakshi caitan!am(, the su tle od! 'sukshma sarira including the mind( in which )rahma caitan!am is re"lected and the ph!sical od!. 7ur real nature is )rahma caitan!am. &he rest o" us is unreal. )ut, owing to the veiling power 'avarana sakti( o" Ea!a, we are ignorant o" our real nature as rahma caitan!am and identi"!ing ourselves with our od! and mind, regard ourselves as limited individuals. Atma is devoid o" instruments o" knowledge and action; It is neither a doer 'karta( nor an en5o!er ' hokta( ut though we are reall! the atma, we have the "alse notion that we are the doers and en5o!ers and with the aid o" ahamkara 'the mind aided ! the re"lection o" rahma caitan!am, called cida hasa( interact with o 5ects o" the world and other 5ivatmas. In the process, we undergo su""ering and en5o!ment. &he su""ering and en5o!ment among the 5ivatmas is unequal and not related to current actions and thoughts. &his is due to the law o" karma, according to which "or whatever actions we do or 170

thoughts we entertain we have to pa! a price in the "orm o" su""ering and en5o!ment in "uture 5anmas. Iswara is the administrator o" the law o" karma 'karmaphaladata(, designs each creation and each 5anma o" a 5ivatma, correlating the part o" accumulated 'sancita( which has "ructi"ied 'prara dha( and the o 5ects, surroundings and situations o" the universe as well as the ph!sical and mental equipment o" the 5ivatmas. )ut 5ivatmas have a "ree will also. &he means o" li eration "rom the c!cle o" action and thoughts, re irths and en5o!ment and su""ering 'called samsara( is knowledge o" identit! with )rahma caitan!am '5iva0 rahma0aik!a 5nanam(. &o gain this knowledge and assimilate it, we have to stud! sastra 'the core o" it is the /panishads( under the guidance o" a teacher 'guru( who has come in the lineage o" the teacher0student succession 'gurusish!a parampara( and who has himsel" gained and assimilated 5iva0 rahma0aik!a05nanam 'srotri!a rahmanishta(. &he preparator! spiritual practice to gain what is called sadahana catushta!a samaptti 'sadhana( consists o" karma !oga and upasana. &he sadhana catushta!a samaptti consists o" discrimination o" the permanent and the ephemeral 'atma anatma viveka(, dispassion towards material ends 'vairag!a(, purit! o" mind 'citta suddhi(, mental concentration 'samaadhaana( "aith in sastra and guru 'sraddha( and earnest desire to gain 5iva rahma0aik!a05nanam 'mumuksutvam(. &herea"ter we have to stud! sastra under a guru who is srotri!a rahmanishta. Listen to the teacher expounding the sastra is called sravanam. %etting dou ts cleared ! re"lection and discussion with the guru is called mananam. 4mpt!ing the mind o" the notions and attitudes orn out o" the identi"ication with the od! mind in 5anma a"ter 5anmas ! dwelling on the teaching o" sastra to accomplish total, unreserved mental identi"ication with )rahma caitan!am is called nididh!asana. I" this course o" sravanam, mananam and nididh!asanam is gone through success"ull!, we get li erated "rom samsara 'we will get moksha(. Eoksha is onl! discovering what was hidden "rom us, i.e., our real nature as the in"inite )rahman. &he ene"it is unallo!ed peace and happiness. It is possi le to get moksha in the ver! li"e in which we gain 5iva0 rahma0aik!a 5nanam. A person who has gained 5iva0 rahm0aik!a 5nanam is called a 5ivanmukta. @or a 5ivanmukta, death is dissolution o" all the three odies 'the sthoola, sukshma and karana( .&he atma caitan!am o" the 5ivanmukta gets Hmerged? in the rahma caitan!am. &he c!cle o" srshti, sthithi, la!a, the 5ivatmas, karma, Iswara and Ea!a area eginningless 'anaadi(. '&he method o" teaching "ollowed in the /panishads is called adh!aropa apavaada(. $ince none o" the criteria o" de"inition is applica le "or the purpose o" revealing 4xistence0=onsciousness0In"init!, /panishads take recourse to tataastha lakshanam. It presents the experienced universe 'adh!aropa( and the cause 'karanam( is said to e 4xistence0=onsciousness 'sat0cit(. Later, the e""ect 'kar!am( is shown to e mith!a 'as in Hneti neti?, Hna hoomirapoG.?etc.( 'apavada( and what was previousl! called karanam is declared to e the adhishtanam 'the su 0stratum( o" the adh!asta 5agat 'the superimposed universe( vide =handog!a A.C.A 9$arva pra5aa sat0aaa!atanaah sat0pratishthaa:, =handog!a A.<1 vacaaram hanam vikaro namadhe!am(.

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Append ! A""#e$ %t on&

A) U Atma odha Au U Aitere!a /panishad A/) U Aitere!a /panishad )hash!a )$) U )rahmasutra )hah!a ) U )hamati )u U )rhadaran!aka /panishad )/) U )rhadaran!aka /panishad )has!a )$)- U )rhadaran!aka /panishad -artika =h U =handog!a /panishad =/) U =handog!a /panishad )hash!a .au U .aival!a /panishad .u U .athopanishad ./) U.athopanishad )hash!a E U Eanasollasa Eau U Eanduk!a /panishad Eu U Eundaka /panishad E/) U Eundaka /panishad )has!a 6$ U 6aishkarm!asiddhi 2- U 2ravanartha -artika &u U &attitri!a /panishad &/) U &aittiri!a /panishad )has!a &/)-U &aittiri!a /panishad )hash!a -artika $u U $wesvatara /panishad /$ U /padesa $ahasri - U -ivarana pu lished along with 2ancapadika and its other commentaries, 2ra odha0parisodini and &atpar!a0d!otini and also with commentaries &atpar!a0 dipika and )hava0prakasika on it ' Eadras %overnment 7riental $eries, 1F>C(

172

P%#t I - P#%'# (% )ed*% In A$% t% Ved%nt%

1'1( /panishads do speak o" )rahman eing the cause o" the universe &u.*.1.1. 9$at!am 3nanam Anantam )rahmaG..@rom that, this Atma space was orn, "rom space airGG. and "rom "ood man.: &u *.A.1 9#e ')rahman1 ( wished, Hlet me e man!, let me e orn?. #e visualiDed the universe to e created. #aving visualiDed, #e created this whole universe. &hen #e entered into it. #aving entered, #e ecame the gross and the su tle, the de"ined and the unde"ined, the sustaining and the non0sustaining, the sentient and the insentient, the true and the untrue.: At the same time, the /panishads sa! that )rahman is non0dual, eternal, immuta le, divisionless, partless, changeless, is neither cause nor e""ect and is devoid o" instruments o" desire, visualiDation, cogitation, conception, ratiocination etc and o" action. )u 1.C.C, Eu *.1, $u A.C 9It ')rahman(, is the Immuta le 'aksharam( which does not deca! or perish 0 is devoid o" the sense organs 'e!es and ears, vocal organs(, o" mind GG.and o". praana2; .a *1, Eu 1.1.A, $u 1.1F 9 It ')rahman( is devoid o" hands and "eet.:; Euktikpanishad 1.1. 0 9changeless 'Hsakshinam nirvikarinam(:; $u -I.11 9It is devoid o" attri utes 'nirguna(; )u III.viii.viii 9 It is without mind: 'amanah(; $u -I.1F 9It is partless, divisionless, actionless: 'nishkalam, nishkri!am(; )u *.>.1F &hat )rahman is without prior or posterior 'apoorvam anaparam(: 'i.e. It is neither cause nor e""ect(; .u 1.*.1< : Ii""erent "rom cause and e""ect 'an!atra krtaat akkrtaat(:; .u 1.*.1C 9It did not originate "rom an!thing nor did an!thing originate "rom It:;. )u <.1.1*, =u A.*.1, .au *1, Eau B 9It ')rahman( is non0dual:, It is without a second 'advaita, advitiii!a(:. ,econciling the two sets o" statements in the /panishads, implicitl! in /panishads and, explicitl! in $mritis and 2rakarana granthas, a quali"ied )rahman, o" a lower order o" realit! than the attri uteless 'nirguna( )rahman, called Iswara,, constituted ! a sem lance or re"lection o" )rahman0consciousness ')rahma caitan!am( in Ea!a or )rahma caitan!am conditioned ! the ad5unct o" Ea!a 'Ea!aroopa upaadhi avaccinna( is taught as the creator; the consciousness aspect "unctions as the intelligent cause o" the universe and the Ea!a aspect "unctions as the material cause, under the guidance o" the "ormer..$u 1.F talks o" one who knows that 3iva, Iswara and Ea!a are nothing ut )rahman ecoming a 3iivanmukta. _&his is achieved when the 5iva overcomes the ignorance o" his true nature as )rahman, engendered ! Ea!a, and in that state o" ignorance attri utes realit! to himsel", the individual with limited knowledge, the omniscient Iswara and Ea!a which produces the hokta and the hog!am 'i.e. the od!0mind complex and the material universe(; along with the understanding o" his true nature as )rahman, he realiDes
1

-= U -iveka =udamani

As we shall see later, in the context o" creation, preservation and sdssolution, the word, 9 )rahman: means )rahma0caitan!am re"lected in Eat!a, i.e., Iswara., &he $anskrit word,,? praana is di""iicult to translate. It is not 5ust the respirator! "unction ut the energ! ehind all sensor! and other iologicall "unctions. &he rough trasnlation is Hvital "orce?..

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that the sole real su stance is )rahman and 5ivas, 5agat, Iswara and Ea!a are all mith!a[ In this wa!, this mantra distinguishes the v!aavahaarika Iswara "rom the paaramaarthika )rahman. In Eu 1.1.F, the universe is said to e orn "rom the omniscient 'sarva5na( and the knower o" all 'sarvavid(. Eanduk!a /panishad mantra A, descri es the caitan!am in sushupti as sarveswara 'which $ankaracar!a interprets as the ruler o" the universe o" diversit!( as omniscient, as the Inner =ontroller 'antar!aami( and the source o" the origination and resolution o" all 5ivas. &he signi"icance is that according to this /panishad which talks o" "our paada?s o" )rahman, sushupti is the third paada. &his is descri ed in mantra A as pra5naanaaghana and aanandama!a, as distinguished "orm the "ourth paada. &he "ourth paada is non0dual )rahman, called ! people as turii!a., &his is said in mantra B to e not even pra5naanaghana. 'In $ankaracar!a?s commentar!, he sa!s that it is di""erent "rom the quali"ied consciousness like the waking, dream and deep sleep states(. =u 1.1<.1 and 1.1<.* talk o" )rahman "rom whom ever!thing is orn, and in whom ever!thing exists and dissolves, one who appears like the mind and praana as his od!, one whose wishes are "ul"illed in"alli l!, 'sat!asankalpah(, as the per"ormer o" all actions, as eing possessed o" all desires G.. and as "ree "rom desires. ' In his commentar!, $ankaracar!a draws a parallel "or H eing possessed o" desires? "rom )hagawadgita B.11, which talks o" the Lord eing the virtuous desires o" 5ivas and interprets Hone "ree "rom desires? as one all o" whose desires have een "ul"illed 'aaptakamah( and hence is ever contented 'nit!atrptah(. In =/ A.*.1, &u *.A.1, Au 1.1.1, , )rahman is said to have visualiDed the creation o" the universe and desired to ecome man!. &hus we have enough indication in the /panishads themselves that it is not nirguna )rahman ut a )rahman possessing a mind and quali"ied with omniscience 'sarva5antvam( and omnipotence 'sarva sat!atvam( 'a guna visishta rahman or saguna rahman( that is intended to e taught in the /panishads as the intelligent cause o" the world. As regards material cause, $v 1+.< talks o" Ea!a as the material cause 'prakriti( and the great Lord 'Eaheswara( to e its master 'controller(. '*( &here are numerous passages in the /panishads indicating the unrealit! o" the world. &u *.A.1 indicates three orders o" realit! 'a( a solute realit! 'paaramaarthika sat!am(, ' ( empirical realit! 'v!aavahaarika sat!am and 'c( su 5ective realit! 'praati haasika sat!am(. /nconditioned, attri uteless )rahman alone 'nirupaadhika, nirguna )rahman( alone is paaramaarthika sat!am. &he entire universe including the saguna )rahman, Iswara, Ea!a and the odies and minds o" living eings is v!aavahaarika sat!am. In the categor! o" praati haasika sat!am "all one?s own dream world perceived ! one, exclusive o" what each one o" the others perceives as their own and illusor! o 5ects like snake perceived on the rope, silver on the shell, water on desert sand, castle in the cloud lueness in the sk! etc. )! a harmonious reading o" =u A.1,<0A, A.*,1, A,1,*, A.C.<, A. C.B, A.1>.1 )u 1.<.B, 1.<.1+, 1.A.1 etc, we also learn that the real su 0stratum o" the universe is )rahman as 4xistence and the material things and the odies and minds o" 5ivas perceived as di""erentiated o 5ects are unreal "orms to which names have een given and are superimposed on 4xistence. &he world o" names and "orm is experienced ut is negated as unreal when the realit!, )rahman, is known. &o designate this status o"

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the world which we cannot categoriDe as either existent or non0existent, the term, mith!a, is introduced. &he mith!a status o" the universe , i.e., the superimposed names and "orms consisting o" attri utes which give the universe o 5ective percepti ilit! is indicated in such texts as )u *.1.A 0 :6ot this, not this,GG.6ow Its name; Hthe &ruth o" truth? &he praana is truth and it is the &ruth o" that: 'prana stands "or all nama roopa(, =u B.*1.1 0:&he "inite is the state where one sees something else, hears something else, and knows something elseG.that which is "inite is mortal:, =u A.1.< etc. 0 :All trans"ormation is onl! a name initiated ! the tongue:, )rhadaran!aka <.1.11 0 9When there is something else, as it were, one can see something G..one can know something:, 2u 1.1, 9 @rom the Atma '"rom the all0 pervading, immuta le )rahman(, this praana is orn, like the shadow o" a man 'Hpraana? stands "or all nama roopa(:, )u <.<.1F, .u *.1.1+, *.1.11 0 9&here is no mani"oldness whatsoever in &his ')rahman( . #e who sees di""erence, as it were, is caught in the c!cle o" irth and death.:, )u 1.>.1 4ver!thing except )rahman is perisha le: . '1( $u <.1+ read with )u 1.<.B teach us that Ea!a which was in undi""erentiated "orm has evolved into di""erentiated names and "orms which we see as the o 5ects o" the universe. &hat Ea!a itsel" is o" a lower order o" realit! is indicated in Eu *.1.* which talks o" )rahman as superior to the superior aksharam. ' 0 In his commentar!, $ankaracar!a explains that the word, Haksharam? in this context, re"ers to the unevolved 'av!aakrta i.e., Ea!a, which is the seed o" and hence said to e superior to its products in the "orm o" od! mind complexes 'kaar!akaranasanghaata( and the nirupaadhika )rahman is superior to Ea!a. We can also 5usti"! the word Haksharam? ecause the mani"estation o" nama roopa is a c!cle without eginning or end(. We can derive the conclusion that Ea!a "unctions under the guidance o" an intelligent entit! when we read Eu 1.1.1 and .au A which talk o" )rahman eing the source o" rahmaa '#iran!agar ha( along with )u "irst chapter section *, where #iran!agar ha is said to create the "ive elements and the living eings including gods and demons and animals. '<( &hat the essential nature o" living eings '5ivas( is the indivisi le in"inite )rahman0=onsciousness ')rahma caitan!am( is declared in the "our mahaavaak!as, '3iva?s consciousness is )rahman: 'pra5naanam )rahma 0 Au ,g -eda(:, 9I am )rahman 'aham rahma asmi )u 0 $ukla 8a5ur -eda:, 9&hou art &hat: 'tattvamasi =u 0 $ama -eda(, 9 &his Atma is )rahman: 'a!amaatama )rahma: ' Eu 0 Atharva -eda ( and numerous other statements which are tantamount to mahavak!as. &he one non0dual, attri uteless )rahman 'nirguna )rahma( which is pure consciousness appearing as mani"old knower consciousnesses in 5ivas, with attri utes is indicated in such /panishadic texts such as the "ollowing M0 =ited in )$) 1.*.1C 0 9As this luminous sun, though one in itsel", ecomes multi"arious owing to its entr! into water divided ! di""erent pots, similarl! this Ieit!, the irthless, sel"0e""ulgent atma, though one, seems to e diversi"ied owing to Its entr! into the di""erent odies, constituting Its limiting ad5uncts:, Amrita indu /panishad 1* 0 9)eing ut one, the /niversal $oul is present in all eings. &hough one, It is seen as man!, like the moon in water: )u *.>.1F, .u *.*.F, *.*.1+ 0 9'#aving 175

entered the nama roopa consisting o" the od! mind complexes o" the 5ivas,( the atma ecame the replicas o" these di""erent nama roopas... _ &he comparison, in $ankar!car!a?s commentar! in )u is the children eing orn in the "orms similar to their parents. In .u, the /panishad gives the example o" "ire assuming the shape o" the di""erent "orms o" su stances which are interested in it 'like iron rod( and o" va!u assuming di""erent "orms as praana in di""erent odies[ the likeness assumed is "or the purpose o" revealing Itsel" ' In his commentar! in )u, $ankaracar!a explains that, i" there was no mani"estation o" nama roopa rought a out ! Ea!a, the nirupaadhika )rahman cannot e known. &he atrti uteless caitan!am can e recognised onl! through the caitan!am in the mind0complexes.(. =u A.1.1 0 9)rahman entered into the three gods "ire, water and earth 'not in Its original "orm( ut in the "orm o" 5ivatmas:. '>( As indicated in .au 1* and .rishna /panishad 1*, human eings are deluded ! Ea!a; "orgetting their true nature. &he! identi"! themselves with their od! mind complexes, take themselves to e limited individuals and the world o" names and "orms to e real. With a sense o" eing a doer 'kartrtvam( and en5o!er ' hokrutvam(, the! transact with other human eings and o 5ects o" the world, undergo the c!cle o" action , results o" action, irth and death, en5o!ment and su""ering, together called samsaara *. &he cardinal doctrines o" Advaita -edanta accepted ! all Acar!as on the asis o" /panishad passages such as those cited a ove are '1( &he a solute realit! 'paaramaarthika sat!am( is )rahman, which is 4xistence0 =onsciousness0In"init! 'sat!am 5nanam anantam(. It is non0dual 'advidii!am(, immuta le 'nirvikara(, attri uteless 'nirvisesha(, partless, divisionless 'nishkalam(, actionless 'nishkri!a(, devoid o" a mind 'amanah(. It is neither cause nor e""ect. '*( We perceive and in"er a universe o" innumera le o 5ects and the odies and minds o" living eings and are aware o" our own odes and minds. )ut these all onl! unreal "orms, constituted o" various attri utes, with corresponding names 'nama roopa( that are superimposed 'adh!asta( on a real su 0stratum, )rahman, the 4xistence principle. &he superimposition o" nama roopa is done ! an entit! called Ea!a, associated with )rahman, which can neither e categoriDed as existent or non0existent. What we experience is a com ination o" the real 4xistence and the unreal nama roopa. What we perceive is the unreal nama roopa. &he lower order o" realit! o" Ea!a as well as the nama roopa which Ea!a un"olds as creation o" the universe is called v!aavahaarika sat!am 'empirical realit!(. '1( 3ivas, in their true nature, are identical with )rahman, eing the same homogenous indivisi le consciousness. '-iewed "rom the angle o" the 5ivas, the same consciousness is called atma(. '<( &he ignorance o" 5ivas o" their true nature as the in"inite )rahman and their "alse notion that there is a real world o" pluralit! and the! themselves are limited individuals is a delusion 'adh!aasa( caused ! Ea!a.

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'>( 7n account o" the adh!aasa, 5ivas interact with the o 5ects and other 5ivas with a sense o" doership and likes and dislikes and undergo a c!cle 'called samsaara( consisting o" good and ad action and thought, involving merit and demerit 'pun!a and papa, together called karma(, transmigration "rom one 5anma to another to undergo the consequence o" the "ructi"ied pun!a papa part o" their accumulated karma 'karmaphalam( through su""ering and en5o!ment. 'A( Li eration "rom samsaara 'called moksha( takes place when 5iva in his 5anma on earth or in an! o" the higher lokas discovers his true nature through stud! o" scripture under the guidance o" a preceptor 'guru(. &his discover! '5nanam( can take place happen while one still alive. 7ne who has thus gained 5nanam and per"ected it is called 5ivanmukta. And when his ph!sical od! dissolves, the su tle od! and causal od! dissolve and Hhe merges in )rahman?. &his is called videhamukti. 1 '1( In so "ar as the teaching o" the doctrines o" Advaita -edanta is concerned, there are di""erent methodologies 'prakri!as(. All o" them are ased on $ankaracar!a?s commentaries ' hash!ams( on ten principal /panishads, the )rahma $utra o" -!asacar!a and the )hagavadgita and his treatises like /padesa $ahasri, -ak!avritti, Atma odha, &attva odha and -ivekacudamani .&he prakri!as are mainl! three. '*( 7ne is aa haasa vaada, initiated ! $ureswaracar!a, author o" verse su 0 commentaries called -artika on $ankaracar!a?s hash!ams o" &aittiri!a /panishad and )rhadaran!aka /panishad )hash!a -aartika, Eanasollasa, a commentar! on $ankar!car!a?s Iakshinamurtistotram and 2ranavavartika. A hasavada has een re"ined ! -id!aran!a, author o" 2ancadasi, '1( Another is prati im a vaada initiated ! 2admapada author 2ancapadika, a su 0 commentar! on $ankar!car!a?s )hash!a on the "irst "our chapters o" )rahma $utra and re"ined ! 2rakasatman in his work called -ivarana. '<( &he third is avacceda vaada initiated ! -acaspati Eisra o" )hamati. '>(. &he di""erences are mainl! in regard to the manner in which Ea!a is associated with )rahman to ecome the creator o" the universe and how the 5ivas are constituted. 'A( In aa haasa vaada, the creator is Iswara, constituted ! a re"lection o" )rahma caitan!am in the upadhi called avid!a 'Ea!a(. And 5iva is constituted ! a re"lection o" )rahma caitan!am in the upadhi in the "orm o" intellect, which is a product o" avid!a 'Ea!a(. &he re"lection is as unreal as the upadhi 'it is v!avaharika sat!am(, whereas )rahma caitan!am is paramarthika sat!am. &he re"lection in oth cases is di""erent "rom )rahma caitan!am which is pure consciousness without triputi ' the knower, known0 knowing instrument triad( and "unctions as consciousness, as a knower0consciousness ' consciousness witht triputi. &o emphasise this di""erence, it is sometimes designated as Ha sem lance o" rahma caitan!am? 'in $anskrit 9citaa haasa:, though the expression Hre"lected consciousness '9iprati im a caitan!am:( and the expression 9cidaa haasa: are used indiscriminatel!. Whatever e the expression, the phenomenon is that, in the all pervading presence o" )rahma 177

caitan!am, Iswara and 3iva acquire a secondar! entit!, o" a lower order o" realit!, with the qualit! o" consciousness is "ormed in Ea!a "or Iswara and in the antaharana in the case o" 5ives. It is mih!a ' v!avaharika sat!am.( @or Iswara it ecomes omnisciousness and, "or 5ivas it is a knowerhood cogniDing one o 5ect or another and entertaining one thought a"ter another 'a di""erentiating consciousness(. In the case o" 5iva, there is adh!asa mistaking the mith!a to e real. Iswara "unctions with the omniscient consciousness which is also mith!a ut knows that it is mith!a. 'B( In 2rati im a vaada, 5ivas are constituted ! the re"lection o" )rahma caitan!am in Ea!a. )rahman acquires the adventitious status, called 9 im a:, as the protot!pe o" the prati im as. &his im a itsel" is called Iswara and is regarded as the creator. &he re"lection o" )rahman is non0di""erenrt "rom )rahman, ut the presence o" Ea!a engenders in 5ivas the adh!asa o" eing di""erent "rom )rahman. &hat is to sa!, while the prati im a is real, the prati im atvam, the notion that there is pratri im aas an entit!, apart "rom im a, is adh!asa. &he 5ivas "unction as knowers in the truputi "ormat on account o" this adh!asa, not knowing that their consciousness is non0 di""erent "rom )rahma caitan!am. 'C( In Avacceda vaada, 5ivas are constituted ! )rahma caitan!am conditioned ! the intellects with knowerhood superimposed ! Ea!a. 3iva "unctions as the knower0consciousness 'consciousness in the triputi "ormat( on account o" the knowerhood superimposed on )rahman ! Ea!a. #ere also, on account o" the adh!asa engendered ! Ea!a , 5ivas regard themselves as di""erent "rom )rahmanI, not knowing that their consciousness is non0di""erent "rom )rahma caitan!am. &he creator is )rahman acquiring the qualities o" omniscience 'sarva5natvam( and omnipotence 'sarvasatimatvam( ! the conditioning ! the upaadhi, Ea!a. &he conditioned )rahman is called Iswara. 'F( 9&here is a doctrine called drshti0srshti0vaada. According to this doctrine, an o 5ect is there when there is a thought o" that o 5ect. &he 5ug that I see had no existence e"ore I perceived it and it will also cease to e as soon as I cease to have the perception o" it; i" I go out o" m! house which I was perceiving and come ack and perceive a house, it is not the same house, ut a new house corresponding to the thought o" a house. Ea!a pro5ects minds and the corresponding o 5ects simultaneousl!. 4ach o" a num er o" persons ma! perceive a snake and run awa!; that does not impl! that, out there, there is a snake in space and time commom to them. In a variation o" this doctrine, since there is onl! one Ea!a, there is onl! one v!aavahaarika 5iva. 7ther 5ivas are all prati hasikam. &his is called eka 5iva vaada. In another variant, there is not even a single v!avaharika 5iva; ever!thing except )rahman is prati hasikam. '1+( $ureswaracar!a sa!s that whatever e the prakri!a, as long as people attain "irm knowledge o" 5iva rahma aik!am ! adopting that prakri!a, that prakri!a is valid. &he onl! quesstion is which is the prakri!a that appeals to a person?s intellect, to arrive at the conclusion 9 )rahma sat!am, 5agsanmith!a, 5ivo rahma naaparah 178

')rahman alone is real; the universe is unreal; in real nature 5iva is )rahman(:. 4ach prakri!a has its advantages and disantvantages. @or explaining the phenomenon o" human eings, animals etc. "unctioning as sentient entities and the inanimate material entities eing insentient, a hasa vada is use"ul. A hasa vada is aslo use"ul to explain the discrepanc! etween the -edic statements to the e""ect that atama has no mind and our experience o" 5ivas "unctioning as knowers. 2rati im avada and avacceda vada have an advantage when talkimng o" 3iva eing ever )rahman and 5ivas discovering their )rahmatvam. In interpreting &atvamasi mahavak!am, in prati im a vada and avacceda vada, 5iva rahma aik!am can e esta lished ! aik!a samaanadhikaran!am, whereas in a hasa vada, we have to take recourse to hagat!aga lakshanaa. Irshtrisrshti vada etc. have the advantage o" emphasisisng the unrealit! o" the world. #owever drshtisrshti vada, eka 5iva vada etc. are riddled with logical pro lems and most Advaiata acar!as do not su scri e to them. <. &he details o" the manner in which $ankaracar!a, -id!aran!a, 2rakasatman and -acaspati Eisra have dealt with the topics o" creation and 3iva are given in &opic II o" this Annexure.

P%#t II - S%n'%#%+%#(%, S-#&.%#%+%#(%, V d(%#%n(%, P#%'%&%t/%n, V%+%&p%t 0 &#%

A - San6aracar!a
S9C
%ON

1 - C!9A

%ON

1. In &/) *.A.1 'commenting on the passage in &u which descri es creation Hidam sarvam asr5ataG.sat!am ca anrtam ca sat!am a havat?( $ankaracar!a talks o" three orders o" realit! )rahman as the sole a solute realit! 'ekam eva hi paramaartha sat!am rahmaaG.sat!am 5naanam anantam( "rom which ever!thing in creation is orn and o" creation consisting o" relative realit!, i.e. empirical phenomena like water which has a higher order o" realit! compared to mirage 'v!avahaaravisha!am aapekshikam sat!am( and a solutel! "alse things like mirage 'anrtam( '$at!am ca v!avahaaravisha!am0adhikaaraat0na0paramaarthasat!am. 4kam0 eva hi paramaarthasat!am rahma. Iha punah0v!avahaaraharavisha!am0 aapekshikamekam sat!am, mrgatrshnikaadi0anrta0apeksha!a0udakaadi0sat!am uc!ate. Anrtam ca tat0vipariitam. .im punah Hetat sarvam a havata?? sat!am paramaartha sat!am. .im punah tat? )rahma, sat!am 5naanam0anantam rahma0iti prkrtatvaat(. &hus, $ankaracar!a explains this part o" &aittiri!a II.vi.i as the pramaanam ' authorit!( "or the Advaitic doctrine o" three orders o" realit! 'a(

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a solute realit! 'paaramaartika sat!am( which is the unconditioned, attri uteless, non0dual )rahman 'nirupaadhika, nirguna, advidii!a )rahman( , ' ( empirical realit! 'v!aavahaarika sat!am( which is the entire universe o" nama roopa including the quali"ied )rahman 'saguna )rahman, Iswara(, Ea!a and the odies and minds o" living eings 'c( su 5ective realit! 'praati haasika sat!am(, which is the kind o" things like the dream world 'swapna prapanca(, the mirage etc. *. 'a( In the "irst chapter o" )$), $ankaracar!a starts talking o" )rahman as the material and intelligent cause o" the universe 'upaadaana kaaranam and nimitta kaaranam respectivel! and as the omniscient and omnipotent source o" the mani"estation o" name and "orm 'naama roopa( that are associated with diverse agents and experiences, actions and results, with well regulated space, time and causation and as the ordainer and designer o" the mani"estation. )ut all this is in the context o" re"uting the $ank!a thesis that pradhaana 'equated with Ea!a(, an insentient entit!, is the material cause o" the universe, Later, however, in )$) 1.1.1*, he clari"ies that )rahman is known two aspects one as quali"ied ! the upaadhi in the "orm o" the varieties o" modi"ication o" name and "orm 'nama0roopa0vikaara0 heda0upaadhi0visishtam( and the other "ree o" all upaadhis 'sarva upaadhi0 var5itam(. When he comes to the second =hapter o" )rahma $utra, he points out that )rahman cannot undergo change, and explains, in )$) *.1.1<, that the one ecoming man! as nama roopa is an empirical 'v!avaharika( phenomenon con5ured up ! Avid!a; all notions o" di""erences and o" the division o" the experiencer and the experienced are due to unreal nama roopa con5ured up ! Avid!a and are there onl! in a state o" ignorance and that rulership 'iisritatvam(, omniscience 'sarva5natvam( and omnipotence 'sarvasaktitvam( are relevant onl! in the empirical plane; in the plane o" a solute realit! ' 'paaramaartika(, there are no empirical transactions. . In )/) 1.C.1* and A/) 1.1.1, he sa!s that the transcendental )rahman, devoid o" all attri utes and all action, pure, non0dual, eternal ecomes, ! the association o" the upaadhi o" extremel! pure knowledge ' at!anta0visuddha0 pra5na0upaadhi0sam andhena( ecomes the 7mniscient , Iswara and is known as antar!aami ! virtue o" his activator and controller o" the activit! o" the unmani"ested seed o" the universe 'sarva5nam iiswaram0sarva0saadhaarana0 av!aakrta05agat0 i5a0pravartakam ni!atrutvaat antar!aami sam5am havati(; when it has the upadhis o" the odies and minds and sense organs, characterised ! ignorance, desire and action, It is called the transmigrating individual 'samsaari 5iva(. In &) F, he de"ines Iswara as )rahman conditioned ! Ea!a. 'In -=, the s!non!ms o" Ea!a are given as av!aakrta, av!akta, and a5naana. '&he word, prakriti is also a s!non!m. &he term, pramaanam used in $ankh!a philosoph! also re"ers to the material cause o" the universe, ut there, it is as real as )rahman, whereas in Advaita, Ea!a is o" a lower order o" realit!(. 'c( In )$) *.1.<* and )$) 1.*.1C, while he deals with karmaphalam, he introduces it as the v!aavahaarika aspect o" )rahman in the "orm o" the division etween the ruler and the ruled and sa!s that the ordainer o" karmaphalam is Iswara; logicall!, it is Iswara who is the ordainer o" karmaphalam. @or it is #e alone who presides over ever!thing and ecause o" his knowledge o" the variegated environments, time and events involved in the process o" creation, preservation and dissolution, #e alone is 180

in a position to ordain karmaphalam in accordance with the karma o" 3ivas; the inequalit! in the karmaphalam o" 5ivas is due to the di""erences in their karma; Iswara is onl! an instrument "or apportioning karmaphalam in accordance with the karma o" 5ivas and ' as he clari"ies in )$) *.1.1<( there is no question o" partialit! or cruelt! on the part o" Iswara. In &) F, $ankaracar!a de"ines Iswara as )rahman conditioned ! Ea!a 'd( In )$) 1.<.1, $ankaracar!a re"ers to the power called av!akta without which the creatorship o" the supreme %od 'parameswara( cannot e logicall! explained and to its su servience to and dependence on parameswara; the dependence o" Ea!a on )rahman is mentioned also in &attva odha B.1., B.* and B.1, )$) 1.<.1 and )$) 1.*.1*. In 2) 1+>, he makes a distinction etween Ea!a and Avid!a; he sa!s that Ea!a is dependent on )rahman and Avid!a is dependent on 5iva 'maa!a0 rahmopagataa0 avid!a 5iivaasra!a prokta(. 'e( =iting Eundakopanishad *.1.* and $wesvatara /panishad <.1+ 'H.now Ea!a to e 2rakriti and Eaheswara, the great %od to e maa!ii, the master o" Ea!a, $ankaracar!a reiterates )rahman?s superiorit! over av!akta which is the seed o" nama roopa. &he lower o" realit! o" Ea!a is also indicated in his hash!am on Eundakopanishad *.1.1 and *.1.* 1.*.1 and 1.*.* H&he nature o" this Ea!a is to e in"erred "rom the "act o" its eing the limiting ad5unct 'upaadhi( o" that higher Immuta le the 2urushaG."ormless, irthlessGwithout a second. '"( In &) B.1, Ea!a, depending "or its existence on )rahman, is said to e o" the nature o" the three gunas, satva, ra5as and tamas. In -= 111, 11>, 1<+, 1<1, 1<<, 1<>, 1<A , $ankaracar!a sa!s that Ea!a rings "orth the universe with movea le and immovea le 'o 5ects(; he talks o"the pro5ecting power 'vikshepa sakti( o" Ea!a, pertaining to ra5as and the veiling power 'aavarana sakti( o" Ea!a, pertaining to tamas;the vikshepa sakti is o" the nature o" activit! ' i.e. creation o" the world(; it is also the cause o" the wrong pro5ection ! 5iva and the human activit! and 5iva and the mental modi"ications like attachment, pain, grie", etc.; like raahu concealing the or o" the sun, the aavarana sakti envelops the in"inite, eternal, non0dual )rahman; )! ignorance caused ! the aavarana sakti, man takes unreal things to e real and is caught up in ondage 'samsaara(. 'g( In -= 111 and 2) FF $ankaracar!a sa!s thatEa!a is neither existent nor non0 existent, neither di""erent '"rom )rahman( nor non0di""erent '"rom )rahman(, neither with parts or without parts. It is ver! wonder"ul and o" a "orm which is inexpressi le ' sannap!asannaap!u h!aatmikaa no hinna h!a hinnaap!u h!aatmikaa no sangaap!aasangaap!u ha!aatmiko no mahaat hootaa0anirvacanii!aroopaa(. 'h(In -= *++, $ankaracar!a sa!s that Avid!a and its e""ects are eginningless. 'i( &hat Ea!a is o" a lower order o" realit! than )rahman is indicated ! $ankaracar!a in E/) *.1.* 'Eu 92urusha is transcendentalG. #e is pure and superior to the superior immuta le 'div!a hi amoortah purushah sa aah!aantarah hi a5aah apraanah hi amanah su hrah hi aksharaat paratah parah( 'E/) akshara0

181

naama roopa0 i5opaadhi0lakshita0swaroopaaat sarva0kaar!a0karana0 ii5atvena0 upalakssh!amaanatvaatt0param tattvam tat0upaadhi0lakshanam av!aakrtam0 av!a!am aksharam sarva0vikaare h!ah tasmaat0paratah0aksharaat0parah nirupaadhikah purushah iti0arthah(. 'k(&he unrealit! o" the world i.e., the superimposed nama roopa is mith!a, as distinguished "rom the adhishtaanam, )rahman, as 4xistence( is rought out in man! parts o" $ankaracar!a?s commentaries and in his other works 0 e.g., )/) *.1.*+ 0 &he relative conditions o" the transcendent atma are erroneous, like the notion o" that a cr!stal is red or an! other colour owing to its association with its upadhis. /$ 1B.11 &his universe is unreal. 4xistence0=onsciousness alone is real. It is the "orms onl! that are unreal. /$ 1F.1+ /nreal like the circular "orm o" a urning torch 'alaatacakravat(, superimposition has no existence independent o" that o" the non0 dual Atma. )$) *.1.11 &he -edic statement o" creation does not relate to an! realit!GGsuch a text is valid onl! within the range o" activities pertaining to name and "orm con5ured up ! Avid!a and the purpose is to teach the "act that ever!thing is )rahman. /$ 1A.1> All the modi"ications o" Ea!a are to e understood to e unreal on the asis o" $astra which sa!s that the! are nothing ut words. /$ 1B.*F, 1+ 3ust as a magician comes and goes on an elephant 'created ! his own magic(, so also, Atma, though devoid o" all motion, appears to e undergoing conditions such as #iran!agar ha, waking, dream, deep sleep etc., none o" which has real existence. 1. @rom a harmonious construction o" what has een cited a ove, we can conclude that according to $ankaracar!a, the attri uteless )rahman 'nirguna )rahma( is neither the intelligent cause 'nimitta kaaranam( nor the material cause 'upaadaana kaaranam( o" the universe; the intelligent cause o" creation and the guiding "actor "or Ea!a eing the material cause o" creation is a quali"ied )rahman 'saguna rahma(, )rahman with Ea! as upaadhi; Ea!a is the material cause o" creation, in the sense o" seed o" nama roopa evolving into mani"ested nama roopa and eing superimposed 'adh!astam, aropitam( on the realit!, the nirguna )rahman. S9C
%ON

2 - =%>A

1. $ankaracar!a?s description o" 5iva seems to the "ore runner o" all the three prakri!as. &/) *.A.1, he talks o" 5iva as eing perceived in the cavit! o" the intellect, as possessed o" such distinctions as eing a seer, a thinker, a knower etc. In )/) *.1.1<, he talks o" )rahman con"orming to upadhis, like space con"orming to pots, 5ars, etc. ' &he example o" space in pot, 5ar, cave etc. is also given in )$) 1.1.>, )$) *.1.B and E/) *.1.1 "or the conditioning o" the consciousness ! the intellect whereas in /$ 1*.1, he talks o" the intellect as eing pervaded ! a sem lance o" pure consciousness. In /$ >.<, he sa!s that the modi"ications o" the intellect are pervaded ! the re"lection o" consciousness and in )/) 1.<.B, he sa!s that atma is perceived in the as a re"lection o" sun etc, in water and the like. In 2) 11<, he sa!s that the 2ure =onsciousness which is re"lected in the intellect is called the 5iva and the 5iva causes the mani"estation o" 'the sense( o" 9I: in the od!. In 2) 11B and 11C, he sa!s that 5ust as the light o" the sun which is re"lected in the vessels made o" ell 182

metal and the like, having entered into the interior o" a house, illumines other o 5ects,the re"lection o" pure consciousness in the intellects which has ecome the 5iva, illumines the o 5ects outside through the paths o" the e!es and other senses. In <.1.B, he talks o" atma imparting its luster to the intellect like an emerald dropped in milk. In E/) 1.*.B, oth the comparison o" pot space and re"lection in sun, moon etc. in water appear in the commentar! on the mantra which talks o" the "i"teen constituents o" the od! going ack to their sources. &he various terms that he uses are caitan!a0prati im a 're"lection o" consciousness /$ >.<, drasht0aa haasa 'sem lance or "alse replica o" the witness0consciousness /$ 1*.1, chaa!a 'shadow /$ 1<.11(, caitan!a aa haasa 'sem lance or "alse replica o" consciousness0 /$ ( atma0 aa haasa 'sem lance or "alse replica o" atma( /$ 1C.>1 aa haasa 'sem lance or "alse replica( /$ 1C.1+B, 1C.1*+(. *. . 4ven though it seems that $ankaracar!a does not preclude "rom the teaching an! o" the three prakri!as, the weight seems to e in "avor o" aa haasa vaada, and not prati im a vaada or avacceda vaada. &he extracts elow would support this view. 'a( In )/) 1.<.B, the opponent asks: I" 2aramatma has entered, the 5ivas entered into eing su 5ect to samsaara, 2aramatma will also ecome su 5ect to samsaara and will e happ!, misera le and so on. $ankaracar!a?s answer is 96o, the perception o" 'o" miser!( etc. are the o 5ects o" onl! the particular "orm that 2aramatma takes owing to the Its eing the support o" Its upaadhi 'i.e., the intellect.(. '1( In =/) A.1.*, the opponent asks 9Is it not incongruous "or the omniscient Ieit!, not eing a samsaari, to deli eratel! wish and enter into the od! and su 5ect Itsel" to sorrow?: .&he answer is 98es, i" the Ieit! had desired H I will enter in m! unmodi"ied "orm and I will experience sorrow?. )ut it is not so. As the /panishad states expressl!, the Hentr!? is in the "orm o" several 5ivas. A 3iva is merel! a sem lance 'aa haasamaatram( o" the Ieit!. GIt is like the re"lection o" a person seeming to have entered into a mirror and like the sun in water etc. &he contact o" the Ieit! with the intellect results in a sem lance o" consciousness '3ivah hi naama devataa!aa aa haasa0maatram(. GG&he Ieit! does not Itsel" ecome connected with the human happiness, sorrow etcG.. '>( )/) 1.<.* &he atma is the witness o" vision. -ision is o" two kinds, worldl! and paaramaartika. Worldl! vision is a mode o" the mindGG It arises as a re"lection o" the atma. It has a eginning and an end 'A( In E/) 1.*.B, the atma consisting o" knowledge identi"ied with the intellect etc. entering the di""erent odies is talked a out 'B( In 2$ 1*>, $ankaracar!a asks, 9When one vessel 'made o" ell metal and the like in which the light o" the sun is re"lected is roken ! chance, does the sun perish? Ies the sun ecome a moving o 5ect on account o" the moving nature o" the re"lected image?: 'C( In )/) *.<.1* and *.<.11, 'the commentar! on the passage 9na pret!a sam5a asti:(, in the dialogue etween Eaitre!i and 8a5navalk!a, there is a clear distinction etween the eternal, all pervading consciousness and the di""erentiated, individual 183

consciousness 'i.e., the o 5ective consciousness(. 8a5navalk!a tells Eaitre!i 9In the one who is "reed o" the od!0mind complex, there is no more the di""erentiated 'i.e. individualiDed( consciousness such as HI am the son o" so and so; this is m! land and wealth; I am happ!; I am misera le, ecause it is engendered ! Avid!a. $ince Avid!a is a solutel! destro!ed ! knowledge o" )rahman where is the possi ilit! o" di""erentiated consciousness "or the knower o" )rahman who is esta lished in his nature as )rahman? 4ven when the od! is there the particular consciousness is not there; where is the possi ilit! o" its eing there, when he is a solutel! "reed o" the od! mind complex?: In )/) *.<.11, Eaitre!i sa!s, 9)! talking o" opposite "eatures in the same entit!, )rahman, !ou have con"used me.: 'Atra0eva ekasmin0eva ekasmin0vastuni rahmani viruddha0dharmarnatvam0acakshanena hagavatah mama moha krtahG.( #aving said "irst that atma is homogenous 'eternal( consciousness, then !ou sa! when the od! dies, consciousness is no more there. #ow can it e homogeneous consciousnessand a"ter death cease to e consciousness? '2oorvam0vi5aanaghana eva0iti prati5naa!a punah na pret!a sam5na asti iti; katham vi5nanaghana eva? katham va na pret!a sam5na asti it?(. 8a5navalk!a?s signi"icant repl! is,: I did not attri ute them to the same entit!. 8ou have mistaken the same entit! to have opposite attri utes. '6a ma!a idam ekasmin dharmini a hihitam. &va!aa eva idam viruddha0dharmatvena0ekam vastu parihgrhiitam hrant!aa( What I said was thisM When the di""erentiated "orms o" the atma associated with the od! mind complex engendered ! Avid!a is destro!ed ! knowledge, the di""erentiated consciousness connected with the od! mind complex characteriDed ! a vision o" otherness is destro!ed when the upaadhi , the od! mind complex is dissolved, like the destruction o" the re"lection o" moon and the re"lected light etc when their support, water etc. are destro!ed. )ut there is no destruction o" the transcendental )rahman, the homogenous consciousness , 5ust as there is no destruction o" the real moon etc. '8as!a0tu0avid!a0prasrt!upaapitah0 kaar!a0karana0sam handii0aatmanah0khil!a haavah tasmin0vid!a!aa nasite, tannimittaaa !aa viseshasam5naa sariiraadi0sam handinii0 an!atva0darsana0 lakshanaa, saa kaar!a0karana0sanghaata0upadhou pravilapite nas!ati hetu0 a haavaat udakadi0aadhaara0naasaad0iva candraadi0prati im a0 tvannimitta0ca0 prakaasaadi. 6a punah paramaartha0candraadit!a0swaroopa0anaasavad0asamsaari0 rahma0swaroopas!a vi5aanghnas!a nasah( 'F( /$ 1C.1*, 1C.11 &he sem lance o" the "ace is di""erent "rom the mirror ecause it ehaves as the mirror does. &he "ace which does not depend on the sem lance o" the "ace is di""erent "rom the sem lance in the mirror. $imilarl! the re"lection o" atma is held to e di""erent "rom atma. &he ego is also regarded like the re"lection o" the "ace which is di""erent "rom the "ace. &he pure $el" is considered to e di""erent "rom its re"lection like the "ace. 'Eukhaat0an!ah mukha0aa haasah !atha adarsah anukaaratah. Aa haasaat0mukham0api0evam0aadarsa0 ananuvartanaat. Ahamkrti0 aatamani0 haasah mukha0aa haasavat0ish!ate. Eukhavat0smrta aatma0an!ah0 avi ktou tou tathaiva ca(. In /$ 1C.11<, the sem lance o" consciousness in the intellect is compared to the appearance o" snake on the rope. /$ 1C.1B 0 &he re"lection o" the "ace 'mukha aa haasa( in the mirror is neither a propert! o" the "ace nor o" the mirror. I" it were either, it would continue even i" the other was removed.

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/$ 1C.1C It cannot e the propert! o" the "ace, ecause it is not seen even when the "ace is there 'and the mirror is removed(. /$ 1C.1F 0 It is not the propert! o" oth, ecause it is not seen when oth are present ' ut improperl! placed.( /$ 1C.<1 &he atma, Its re"lection and the intellect are compara le to the "ace, its re"lection and the mirror. &he unrealit! o" the re"lection is known "rom the scriptures and reasoning. 'Atma0aa haasa0aasra!a0ca0evam mukha0aa hasa0aasra!a !atha. %am!ante sastra0 !ukti h!aam0aa haasa0asattvam0eva ca(. /$ 1C.11< I" !ou sa! that there will e changes in the intellect in case the re"lection is accepted, we sa! H6o?. @or we have alread! said that the re"lection o" =onsciousness in the intellect is an unrealit! like a snake appearing to e a rope and like the re"lection o" the "ace in the mirror appearing to e the "ace itsel". 'Aa haase parinamah cet na ra55vaadi0ni hatvavat. $arpaadi0ca tatha0avocaama0aadarse ca mukhatvavat(./$ 1*+ &he ego which is pervaded ! the re"lection o" the =onsciousness 'aa haasena sampv!aaptah( is called the knower or the agent o" knowing. 7ne who knows onesel" 'the sakshi( to e di""erent "rom all these three 'the agent, the o 5ect and the instrument( is a 'real( knower o" the atma. '1+( )$) *.1.>+ It is to e understood that the 5iva is onl! a sem lance o" 2aramatma like the sun in water. &he 'empirical( 3iva is not the atma itsel". 'Aa haasa eva ca esha 5ivah paramaatmanah 5alasoor!aadivat0pratipattav!ah na sa eva saaakshaat(. /$ 1C.*B 7n account o" the constant proximit! o" the atma 'the consciousness descri ed in /$ 1C.*A as sel"0e""ulgent, seer, the innermost, 4xistence, "ree "rom actions, directl! cogniDed, the $el" o" all, Witness, 7ne imparting consciousness to others, 4ternal, devoid o" qualities and non0dual( , the ego ecomes its sem lance 'samnidhou sarvadaa tas!a s!at tat aa haasah a himaanakrt(.

B - Sures'aracar!a
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1.. )rahman is non0dual, eternal, and changeless and is neither cause nor e""ect. It is the cause o" time, It has no parts. &here is no material external to )rahman working on which )rahman can create an!thing. )rahman has no organs o" perception and is devoid o" intellect, desire and will. &o talk o" creation o" the universe ! )rahman o" such a nature is illogical '&/)- II.1<+, 1<*,1<1,1<<,1B>, )/)- -ol. 10 *.1.1C>, *.<.*<<, E II ><(. *. . Without avid!a, desire cannot arise. )rahman can e the cause o" the universe onl! when )rahman is considered as having the upaadhi o" a5nana 'avid!a, Ea!a(. Iswara, the sem lance o" )rahma caitan!am in Ea!a, is the cause o" the universe, is the Inner =ontroller and is the witness o" the world process. Iswara is omniscient 185

'sarva5na( and omnipotent 'sarvasaktimaan(. #aving deli erated, Iswara created the universe, taking into consideration the proper order, colour, previous karma o" all eings. Without avid!a, desire cannot arise. )rahman can e the cause o" the universe onl! when )rahman is considered as having the upaadhi o" A5nana 'Avid!a, Ea!a(. Iswara?s creation o" the universe is all a displa! o" Ea!a. A5nana is the material cause o" the universe. @rom Ea!a, with )rahma caitan!am re"lected in it 'maa!aam0 prati im a0 anusangatah( Eahat, time and 5ivas come into eing. Avid!a with a sem lance o" )rahma caitan!am is the cause o" sthoola and sukshma sariras 'caitan!a0aa haasastha0cittam sariradwa!a0kaaranam(. 2rimar! avid!a 'moola avid!a( appears as the mani"est and the unmani"est. ')/)-, > 01.<.1, I 1.*.*B, 10 1.*.*A, &/)- II 1B1,1BB, EII >A, E II 1*(, 2ranava0vartika 1F 'Ea!a is designated as 2radhana, Av!akta, Avid!a, A5nana, Akshara, Av!akrta, 2rakriti and &amas( 'E II 11(. 1.. &he world which is composed o" names and "orms has no existence o" its own. )rahman is existence. &he existence in all phenomenal things proceed "rom the eternal Iswara. 4ver!thing has its eing in the eing o" atma. &he names and "orms ahamkaara and other o 5ects are superimposed on )rahman. &he gross and the su tle 'v!aavahaarika sat!am( and the illusor! like the mirage 'praati haasika sat!am( have sprung "rom avid!a. '&/)- II <+B, <+C, <1A,<1B,<1C, E III *, 1, 6$ II <>(. &he world is uncategoraDi le dualit! 'anirvacanii!asiddha dwaitavastu(. It is a "alse appearance with no realit! o" its own, is caused ! Ea!a and de"ies understanding '6$ II <<(. <. @rom the extracts given a ove, we can sa! that, according to $ureswacar!a, the cause o" the universe is not nirguna )rahman ut Iswara, constituted ! the sem lance o" )rahma caitan!am in Ea!a which is mith!a. &he realit! is )rahman as existence. &he mith!a names and "orms displa!ed ! Ea!a are superimposed on )rahman, the realit!, the existence. Iswara who is omniscient and omnipotent is the intelligent cause o" creation. S9C
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2 - 5AGA. .

Ea!a is a thing which de"ies understanding 'avicaridasiddhah(. It cannot e said to e non0existent ecause it appears. It cannot e said to e existent ecause it is negated. We cannot sa! that it is di""erent "rom )rahman ecause, )rahman eing non0dual, there is no second entit!. 6or can we sa! that it is non0di""erent "rom )rahman, ecause )rahman is its locus. It is mith!a. It is eginningless 'anaadi in the sense that its eginning is not in time and it has no cause( '6$ Introduction to =hapter I, E -III 11, 1>, 2ranava0vartika 1F0<1, )/)-(. S9C
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AND CON 9N

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1. An! mith!a has to have a real su 0stratum 'adishtaanam(. 6ot $el" 'anaatma( is mith!a. And it is a product o" Ea!a, =ause is antecedent to e""ect. &here"ore anatma cannot e the locus o" Ea!a. Apart "rom anaatma, there is onl! )rahman and

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)rahman is sat!am and, eing eternal, is not an e""ect. &here"ore )rahman alone is the locus o" Ea!a. '&/)- II A<, Introduction to 6$ &hird =hapter(. *.. Anaatma cannot e the content o" Ea!a ecause it is a product o" Ea!a and what is a product cannot e the content o" its cause. I" anaatma was the content o" ignorance, when ignorance is removed ! knowledge, knowledge would e tantamount to knowledge o" anaatma and not knowledge o" atma. What is concealed "rom 5iva is )rahman. @or these reasons, )rahman alone is the content o" Ea!a 'Introduction to 6$ =hapter III(. S9C
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D9 6OCUS AND CON 9N

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1.. 7 5ectionM )rahman cannot e the locus o" Ea!a 'Avid!a(, ecause 'a( )rahman is o" the nature o" knowledge, whereas Avid!a is o" the nature o" ignorance and ' ( )rahman is without a second. AnswerM When we talk o" locus o" Avid!a, we are not re"erring to knowledge as the opposite o" ignorance 'pramaana 5naana( ut to consciousness which is )rahman?s nature 'swaroopa 5naanam(. $waroopa 5nanam is the su 0stratum and hence is not opposed to ignorance. It is pramaana 5naanam that is opposed to ignorance. As "or the second o 5ection, Avid!a is onl! a superimposition on )rahman; it is not a real entit!. $o the question o" non0dualit! o" )rahman eing violated does not arise. *.. 7 5ectionM )rahman cannot e the content o" Avid!a, ecause ignorance, like knowledge, is in someone and it is a out something else. $o, locus and content have to e di""erent. I" )rahman is the locus, the same )rahman cannot e the content. $ince )rahman is partless, !ou cannot even sa! that one part o" )rahman is the locus and another part is the content. AnswerM We do sa! 9I know m!sel":, 9I do not know m!sel":. &hus the content and locus o" knowledge and ignorance are the same entit!. When we come to atma, the existence and consciousness aspects are known, as is evident "rom the "act that no one denies that he exists and that he is conscious ut the ignorance o" 5ivas consists in not eing aware o" the non0dualit! and liss aspects. $o there is nothing wrong in the view that the content as well as the locus o" Avid!a is )rahman. S9C
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1... $ureswacar!a also uses all the three terms 0 Haa haasa?, Hprati im a? and Hconditioning o" )rahma caitan!am? 0 while de"ining 5iva as, seen "rom the extracts given elow '1(3iva is a sem lance o" )rahma caitan!am 'cit0aa haasa( in the intellect. An aa haasa is di""erent "rom the original ut is resem les the original 'cidvilakshanatve sati cidvat0 haasamaanatvam ciodaa haasatvam( ')/)-(

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'*( &he non0dual $eer 'atma( appears to e man! in several odies, ecause o" the presence o" the internal organ 'antahkarana(, 5ust as the sun appears to e man! in di""erent water vessels '6$ II <B(. '1( As the space within a 5ar is marked o"" "rom the in"inite space ! the upaadhi o" the 5ar, so is the distinction etween 5ivatma and 2aramatma caused ! the upaadhi o" the od! 'E III F(. '<( Like unto a clear mirror, the intellect, ecause o" the predominance o" sattva in it and ! virtue o" the re"lection o" atma in it receives images o" external o 5ects ' E I>,0A(. '>( Eani"esting #imsel" ! wa! o" re"lection 'prati im e sphuran( in the kri!a0sakti and 5naanasaktii, in the antahkarana, there Lord 'Iisah( is spoken o" as the doer and knower. 'E I- B0C(. *.. . #owever, the extracts given elow indicate that $ureswaracar!a is, like $ankaracar!a, an advocate o" aa haasa vaadaM0 '1N3ust as in the case o" "ire and wood, the o 5ect and the urning agent exist together in the same place, the antahkarana and atma exist together,G.&he antahkarana which is a product o" avid!a, undergoes modi"ication due to its relation with external o 5ects and there arises the HI? notion in it "or delimiting the modi"ication as such and such. &he antahkarana, eing delimited ! the HI? notion ecomes an o 5ect directl! to the re"lected consciousness 'cidaa haasa( o" which the immuta le atma is the cause. '6$ III A+( '1( &he od!, the senses, the mind and the determinative modes o" the intellect are re5ected as not0$el", ecause the! are perceived and are su 5ect to origination and cessation &he internal organ 'antahkarana( which has the HI? notion also is perceived and appears and disappears; it is also, there"ore , not0$el" 'anaatma( '6$ II C*(. '<( &he intellect which contains the sem lance o" atma caitan!am is the agent 'karta(; atma is not the agent, ecause it is immuta le '6$ II A1(. I" the HI? notion was an attri ute o" the atma, it would e eternal, like the atma; that is, it will continue during sushupti and even in the state o" li eration. '>( .nowledge and ignorance which inhere in the mind are cognised. &here"ore neither is the attri ute o" the atma; the! elong to the sphere o" name and "orm '&/)- II >BC(. 'A( A radiant 5ewel remains changelessl! the same, whether it is illumining an o 5ect like the pot when it is its proximit! or not illumining it when it is not in is proximit!. Like that, 2aramatma, remaining immuta le in the presence as well as the a sence o" the modi"ications o" the intellect reveals ' illumines( the intellect. '6$ II AA(. &here is no activit! o" illumination whatsoever in the atma. &he activit! is "igurativel! attri uted to it in the presence o" an o 5ect which is illumined '6$ II AB(.

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C - >id!aran!a
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'&he num ers in rackets are re"erences to -id!aran!a?s 2ancadasi( 1.. According to -id!aran!a, it is not the paaramaartika nirguna )rahman 'the a solute )rahman devoid o" attri utes( who is the creator o" the universe ut it is a v!aavahaarika mith!a saguna Iswara 'an empirical mith!a entit!, with attri utes, called Iswara( who is the creator. =iting &u .1 and 1.< ' sat!am 5naanam anantam rahma and !ato vaco nivartante apraap!a manasaa sahaa( to esta lish the transcendental nature 'asangatvam( o" )rahman and another sruti 9 =ontrolling Ea!a, the master o" Ea!a , creates the universe through Ea!a 9 'maa!ii sr5ati visvam as Ea!ii sr5ati visvam sanniruddha tatra ma!a!aaGG.tena iiswara sr5et(, he sa!s that i" !ou anal!se $ruti passages appl!ing the six "old criteria 'shadlinga like upakrama and upasamhaara(, !ou will come to know that it is not the transcendental 'asanga( )rahman ut Eaheswara, the master o" Ea!a ' Eaa!aavi Eaheswarah( who creates the universe 'A.1F>, 1FA,1FB(. *.. -id!aran!a talks o" 2rakriti as an entit! which has the three qualities 'gunas(, satva 'the qualit! o" knowledge, purit! and goodness(, ra5as 'the qualit! o" activit! and passion( and tamas 'the qualit! o" darkness, ignorance, illusion and error( and which is equipped with a re"lection o" )rahman. 2rakriti has three varieties, one, suddha satva 'satva predominant variet!( called Ea!a, visuddhi satva guna or malina satva 'ra5as tamas predominant variet!( called Avid!a and three, tamas predominant variet!, called &amas. Ea!a with the re"lection o" )rahman0)liss0 consciousness 'cidaanandama!a rahma( ecomes the omniscient, liss"ul Iswara, the 'sarva5na aanandama!a iiswara(. Ea!a is under Iswara?s control. &he intellect, dominated ! Avid!a, with the re"lection o" )rahman0consciousness ')rahma caitan!am( ecomes the 5iva, the knower0consciousness 'vi5aanama!a 5iva(. 7wing to gradations o" Avid!a, 5ivas are o" di""erent species '1.1>, 1A,1B,<.11, A.1>B, and A.*1*(. -id!aran!a compares, respectivel!, the all pervading )rahman, Ea!a, Iswara, atma 'called kootastha(, the all pervading consciousness availa le in the individual and the 5iva to the all pervading space, the cloud, the space re"lected in the water in the cloud, the space in the pot and the space re"lected in the water in the pot. Ea!a is compared to the cloud. 'A01C(. 1.. Iswara visualises creation according to the requirement o" the karma o" 5ivas, and, directed ! Iswara, &amas modi"ies "rom seed "orm and produces names and "orms 'nama roopa( consisting o" the "ive elements , the su tle odies o" 5ivas 'sukshma sarira( with the "ive organs o" knowledge '5naanendri!as(, the "ive organs o" action 'karmendri!as(, the "ive"old vital airs 'praana(, and the antahkarana comprising the manas and uddhi ' roughl!, the deli eration and decision aspects o" the mind and intellect(, the ph!sical od! o" 5ivas 'sthoola sarira(, the various worlds and o 5ects o" the universe '5agat(. &his creation "lowing "rom Iswara consists in Ea!a un"olding the unmani"est nama roopa 'av!aakrta nama roopa(, and

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superimposing the mani"est nama roopa 'v!aakrta nama roopa( on )rahman the 4xistence , like a picture o" variegated colours eing painted on a wall or like imagined things such as wondrous cities 'gandharvanagara(, lueness and dome0 like shape eing superimposed on space. 6ot onl! nama roopa like the "ive elements and their products, ut space and time are also superimposed ! Ea!a. &he "olding and un"olding o" nama roopa ! Ea!a, 'aavir haavam, srshti( and the alternating dissolution 'viliinam, prala!a(, controlled ! Iswara, is like a painter exposing the painting he has executed on a canvas and then "olding it up. ' 1.1A t+ *A,*.>F, *. A+ et seq., 1.1A, <.A to C, 1*1 to 1*>, A.111, 1C1(.&he non0dual )rahman 'advaitam( alone is real. &he dwaitam 'the nama roopa superimposed ! Ea!a on )rahman, the 4xistence( is unreal. 'A.1>>, 1>A(... $imilarl!, cidaa haasa with the ph!sical and su tle od! is a superimposition 'adh!aasa( on kootastha, like the silver seen on shell. 'A.11(. 6egation ' aadha( consists in the determination o" the mith!a nature 'mith!aatvam( o" 5agat and 5iva 'i.e. the antahkarana cidaa haasa mixture( and the realit! 'sat!atvam( o" 2aramatma. 'A.1*, 11, 1<(. <.. -id!aran!a sa!s that Ea!a?s nature is that it can do the impossi le; it makes the non0existent appear as existent. It makes the changeless transcendental atma 'kootastha asanga atma( ')rahman( appear as Iswara 5iva and 5agat. &he phenomenon is like the mith!a dream world appearing to e real to the one who dreams. &he phenomenon o" the animate and the inanimate universe like Iswara, 5iva etc. appearing on the non0dual )rahman 'advidii!a rahmatattve( Iswara, 5iva and 5agat has no more realit! than the mith!a dream is to the person who has woken up'*0B+, A0111, 11<, *11,(. =onsidering the in determina ilit! o" Ea!a, learned people declare Ea!a to e 5ust magic. 'A.1<1(. 2ursuing this line o" thought, -id!aran!a sa!s that the aanandama!a Iswara and the vi5aanama!a 5iva are con5ured up 'kalpitou( ! Ea!a and, in turn, Iswara con5ures up the creation, visualising and entering it and 5iva con5ures up, until li eration, samsaara in waking and dream states 'A.11*,111(. >.. -id!aran!a talks o" Ea!a as the power o" )rahman ')rahma0sakti( '*0<B( and as resting on )rahman ' rahma0aasra!a( '*0>F(. #owever, he clari"ies that it is di""erent "rom )rahman 'which is the non0dual existence(, has no existence o" its own 'so said to e unreal nistattva(. It derives existence onl! "rom its association with )rahman. It cannot e said to e a solutel! non0existent ecause the nama roopa, the products "rom which it is in"erred, are experienced ! us. '*.<B to *.>1(. &hus, "rom the point o" view o" sruti( i.e., "rom the paaramaartika standpoint, Ea!a is non0existent. I" !ou go ! reasoning, it is anirvacanii!a i.e. !ou can neither sa! that it is existent nor can !ou sa! that it is non0existent. @rom the v!aavahaarika point view it exists, since its products are perceived 'tucca anirvacanii!aa ca vaastavii cet asou tridha; 5ne!aa maa!aa tri hir odhaiih srouta!ouktikaloukikaih( 'A011+(. $ince Ea!a does not have independent existence, like non0existence, it is not counted as a second entit!, apart "rom the non0dual )rahman '*.>1( A.. Ea!a called Eaheswari on account o" its association with the great %od 'Eaheswara( has a two "old powerR the power o" pro5ection 'nirmaana sakti, 190

vikshepa sakti( and the power o" veiling 'moha sakti, aavarana sakti(. '<.1*, A0*A(. (. 3iva is a mixture o" the adhishtaanam, the )rahma caitan!am, the sukshma0sarira and the re"lection o" consciousness in it '<011(. Ieluded ! the aavarana sakti o" Ea!a, 5iva ecomes ignorant o" his true nature as )rahman 'ignorant o" Haham rahma asmi?(. )! its vikshepa sakti, Ea!a makes the 5iva identi"! with his odies, the ph!sical and the su tle 'sthoola and sukshma(, deprived o" the awareness o" the transcendental asanga kootastha, prat!agaatma ' 3iva?s own consciousness, which is the same as )rahman0consciousness, )rahma caitan!am( 'like the adh!aasa o" taking the shell to e silver(, react with external o 5ects and other 5ivas 'paragdarsinah(, regarding himsel" as di""erent "rom all and is involved in a chain o" action, en5o!ment and su""ering and transmigration 'which is called samsaara( '10*>, *F,1+; A.*1, *<,*>, *A, *B, A011, 1< A,1A, A011<(. Iswara?s creation is related to the karma o" all 5ivas taken together. Iswara0srshti, the universe o" o 5ects created ! Iswara is the same "or all. )ut 5iva0srshti the mental reaction to them, likes and dislikes o" and the attitude to other eings and things and the consequent action, en5o!ment and su""ering var! "rom individual to individual, ased on that 3iva?s past karma and upaasana and his vaasana, the imprint o" experience o" past 5anmas and exercise o" "ree will in the current 5anma. It is not Iswara srshti ut 5iva srshti that is the cause o" man?s ondage. -id!aran!a cites )rhadaran!aka /panishad saptaanna raahmana 0 the past karma and upaasana is "our0"old sacri"ices and o""erings ' action and thought towards ancestors, gods, other human eings and other 5ivas like plants, animals, insects etc.;( this ecomes the karma o" 5ivas consisting o" pun!am or paapam as, the case ma! e, depending on the good or ad action, thought and attitude; the hog!am o" karmaphalam, the experience o" happiness and sorrow in return "or the past karma, is through the particular medium with which one is , in the "orm o" the mind 'manah(, vital "orce 'praana( and speech 'vaak(, equipped with, in the current 5anma. '<.11 to 1>(. B. Iealing with the question as to how Avid!a and its aavarana sakti can appear on kootastha which is sel"0e""ulgent 'swaprakaasa( -id!aran!a sa!s that .ootastha caitan!am is not inconsistent with Avid!a and its aavarana sakti. I" caitan!am and Avid!a were opposed, who would e su 5ect to the aavarana sakti 'o" Avid!a(? As we see in the 5naani, it is the discriminative knowledge 'viveka(, knowledge o" )rahman that is opposed to Avid!a. 'A.*C,11,1*.(. _&he idea is that, without kootastha caitan!am which is onl! another name "or )rahma caitan!am which is the adhishtaanam' A.*1B(, the mith!a Ea!a and its aavarana sakti cannot exist. Without kootastha caitan!am, there is no cidaa haasa. 3ust as the aavarana sakti and vikshepa sakti o" Ea!a are responsi le "or 3iva?s ignorance o" )rahmatvam and his samsaara, it is 3iva?s antahkarana with cidaa haasa that is responsi le "or 5iva coming to know 'through $astra( Ea!a and its powers and negating Ea!a as mith!a. In short, whereas kootastha and Ea!a are not opposed, knowledge o" kootastha and Ea!a are opposed.(Iwaitam 'which, as a technical term re"ers to the universe o" nama roopa( eing the product o" the mith!a Ea!a is not opposed to advaitam ')rahman( 'A.*<>, *<A(, ecause dwaitam is unreal and advaitam is real. 4ntities o" di""erent orders o" realit! can co0exist. A achelor can go to sleep and have a dream that he has a wi"e and has a num er o" children and grandchildren.[

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C. Iswara is the antar!aami 'Inner =ontroller( in 5ivas. @rom this, one ma! think that the actions and thoughts are controlled ! Iswara, 'whose control is in accordance with the praara dha o" 5ivas( and that 5ivas have no "ree will. -id!aran!a sa!s that, ! the grace o" Iswara, 3ivas do have "ree will and it is ! "ree will that the! gain the knowledge o" their identit! with atma and attain moksha 'A.1>B, 1B1,1BB,1BC,1BF,1C1(. I 0 -acaspati Eisra 0 Avacceda vaada )ham,ti &radition ')hamati $ampradaa!a( S9C
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1. @ollowing $ankaracar!a and $ureswaracar!a, -acaspati Eisra rules out nirguna )rahman eing the material cause actuall! trans"orming as the universe, since )rahman, according to sruti, is non0dual and immuta le. #e sa!s that i" the universe was an actual trans"ormation o" )rahman, ')rahman eing consciousness( all o 5ects o" the universe 0not merel! 5ivas 0 would e sentient. $o, )rahman is onl! an apparent material cause 'vivarta upaadhaana kaaranam(. #e makes a distinction etween unconditioned )rahman 'nirupaadhika )rahman( and conditioned )rahman 'sopaadhika )rahman(. 7wing to the upaadhi o" avid!a 'Ea!a(, )rahman acquires the attri utes o" omniscience and omnipotence. . '$at eva muktah sat eva kevalah; anaadi avid!a0vasaa0tu hrant!aa tathaa ava haasata iti arthah. &at eva anoupaadhikam roopam darsa!itva avid!a0upaadhikam roopam aaha sarva5nam sarvasakti0samanvitam ') on )$) 1.1.1(. &his sopaadhika )rahman called Iswara is the material and intelligent cause o" the universe. Ea!a is the upaadhi o" Iswara and the intellects are the upaadhis o" 5ivas. . Ea!a is eginningless and inde"ina le 'anirvacanii!a(. *. -acaspati Eisra talks o" the indetermina ilit! o" the universe 'anirvacanii!atvam( giving the analog! o" the mirage. Is the cognition o" water appearing in the ra!s o" the sun re"lected "rom the desert sand real or not? I" it was real, it would not e negated. )ut we do negate it, when we reach the spot where we perceived it and "ind that there is no water. At the same time we cannot a solutel! den! the existence o" the water, ecause water was cogniDed. &he experience o" the perception o" water, qua experience, cannot e negated. &hus, the mirage is neither existent nor non0existent nor existent0cum0non0existent. $imilarl!, the universe o" o 5ects, odies and organs are also, indescri a le as existent or non0existent. )rahman?s a soluteness 'paaramaartika sat!am( is proved ! scripture and reasoning. &he o 5ects, odies, sense organs and intellects 'antahkarana( o" the universe are superimposed on )rahman owing to Avid!a. &he su 0stratum o" this superimposed mith!a world is )rahman, 5ust as the rope is the su 0stratum o" the erroneousl! perceived snake. . Avid!a, in the "orm o" superimposition, is indetermina le 'Eith!a0prat!a!a0roopah mith!a0prat!a!aaanam roopam anirvacanii!atvam; tad!as!a sa tadokthah anirvacanii!a it!arthah.(

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3iva is not di""erent "rom Atma ')rahman( nor is 5iva a modi"ication o" )rahman. 3iva is )rahma caitan!am itsel" appearing to e limited owing to the in"luence o" avid!a '6a 5iva aatmanah an!ah. 6a api tat vikaarah. .intu atma eva avid!a upaadhaana kalpita avaccedah( ') on )$) 1.<.**.( Avid!a operates at the empirical 'v!aavahaarika plane(, through its dual power o" concealment 'aavarana( and pro5ection 'vikshepa(. 3ivas are at the merc! o" the concealing and pro5ecting powers o" Avid!a. Iswara, eing its Lord is not a""ected ! avid!a. . &he concealing power o" avid!a gives rise to the non0apprehension o" the identit! o" 5ivas with )rahman. &he consciousness in the od! mind complex is wrongl! apprehended as "inite 5ust as space 'apparentl!( enclosed in pots etc is apprehended as the limited space. )rahman is homogenous, undi""erentiated consciousness, ut, owing to the qualities superimposed ! avid!a, It appears as di""erentiated o 5ecti"!ing intellects and as numerous limited individuals. S9C
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1. Like other Advaita philosophers, -acaspati Eisra also sa!s that the content o" avid!a is )rahman It is due to the in"luence o" avid!a that 5ivas, "orgetting the identit! o" )rahma caitan!am and prat!agaatma, regard the enclosed prat!agatma to e a limited individual knower0consciousness and themselves to e limited individuals. *. As regards locus o" avid!a -acaspati Eisra holds that 3iva is the locus o" moola avid!a. #is argument is that it is onl! the 5iva who is the agent 'karta(, the en5o!er ' hokta(, the one who has the notion o" 9I: 'ahamkaara0aaspada(, the transmigrator 'samsaari( and the victim o" all su""ering 'sarva0anartha0 haa5anam(. &here"ore 5iva alone can e the locus o" the avid!a which is the root cause o" all these. 7n the other hand, )rahman is pure 'suddha(, de"ect less 'niran5ana( and is o" the nature o" knowledge 'vid!aatma(. &here"ore it is illogical to speak o" )rahman as the locus o" avid!a. @urther, it is the 5iva, not )rahman, who requires the saving knowledge "or removing avid!a. Logicall!, the destro!er, vid!a and the destro!ed, avid!a, must have the same locus. 1. According to -acaspati Eisra, avid!a is not one. there are as man! avid!as as there are 5ivas. I" avid!a was a single entit!, then when one 5iva attains the knowledge HI am )rahman? 'aham rahmaasmi 5naanam(, the single avid!a will e removed and, there eing no avid!a to delude other 5ivas, all 5ivas will e simultaneousl! li erated, without an! e""ort on their part. #e explains the use o" 9Ea!a: in singular in $u <.1+ ! interpreting it as the state o" eing deluded ! avid!a 'avid!aatva(. <. &he o 5ection raised against this is 9I" avid!a which is the cause o" 5ivas and is responsi le "or hiding their )rahmatvam "rom 5ivas is located in the 5ivas, there arises the de"ect o" mutual dependence 'an!on!a asra!a(. What is a product o" avid!a cannot e its locus. -acaspati Eisra?s answer is 9there is a succession o" 5anmas; m! present 5anma is due to the ignorance located in me in m! previous 193

5anma and the ignorance located in me in the present 5anma will produce m! next 5anma; thus, there are two eginningless series, one o" 5anmas and the other o" ignorance. $o there is no de"ect o" an!on!a asra!a.:

8 - 7ra6asatman ( 7rati*im*a$aada ( >i$arana Tradition )>i$arana Sam2radaa!a+.

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. 1. 2rakasatman cites &u 11.1., *.B.1 and =u A.*.1 which talk o" )rahman as the material and intelligent cause o" the universe and goes on to point out the di""iculties in regarding nirupaadhiika )rahman as the trans"ormative material cause or the intelligent cause. )rahman can e the material cause onl! i" It undergoes modi"ication into the "orm o" the world, leaving its earlier "orm. 4ven i" it is argued that, a"ter undergoing modi"ication into the "orm o" the world, )rahman would regain its earlier "orm, since it will retain its suscepti ilit! to modi"ication, we have to "ace the unwelcome prospect o" li erated 5ivas returning to ondage again. )ut we have the /panishadic text, 9&he atma ')rahman( is irthless, all pervasive and immuta le: ')u <.<.*+(. Immuta ilit! and modi"ication cannot e the nature o" the same entit!. It "ollows that nirupaadhika )rahman cannot e the material cause o" the universe '-. p. <A<(. As regards, )rahman eing the intelligent cause, onl! an entit! with a thinking mind which can visualiDe and design the universe can e the intelligent cause. )ut this process is not possi le in the case o" )rahman which $astra sa!s is o" the nature o" consciousness devoid o" instruments o" visualisation and action ')u 1.C.C. etc.(. &here"ore nirupaadhika )rahman cannot e the intelligent cause o" the universe, either. &here"ore, 2rakasatman sa!s that $ruti and $mriti texts introduce the principle o" Ea!a. #e cites, inter alias, $u <.1+, 9.now that 2rakriti is Ea!a and the wielder o" Ea!a is the great Lord: and sa!s that )rahman, the pure consciousness, associated with Ea!a, should e regarded as the material cause o" the universe. *. &he pure consciousness is re"lected in avid!a and thus, 5ivas are "ormed. As the protot!pe o" the re"lection 'prati im a(, pure consciousness acquires an adventitious status as its original ' im a(. &his is called Iswara. Ea!a "unctions at the ehest o" Iswara. Iswara, as im a caitan!am, is omniscient. &hus Iswara and Ea!a taken together, is the material and intelligent cause o" the universe. Ea!a is the trans"ormative material cause 'parinaami upaadhaana kaaranam(, ut )rahman as existence, eing the su 0stratum o" Ea!a, is "igurativel! said to e the material cause 'is the vivarta upaadhaana kaaranam(. Ea!a is Iswara?s mind; thus pure consciousness associated with Ea!a gets the empirical 'v!aavahaarika( status o" the omniscient 'sarva5na( Iswara with the knowledge and desire required "or creation. While the material o" the world is trans"ormed Ea!a, Iswara visualiDes and designs the universe and guides Ea!a. &he appearance o" the word upon )rahman is mith!a. 2rakasatman de"ines mith!a as 9the state o" eing the counterpositive 'prati!ogin( o" the a sence o" an entit! at all three periods o" time in a su 0stratum where it is perceived to exist 194

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1. Avid!a 'Ea!a( is one, vide $wesvatara /panishad <.1+, 9.now Ea!a to e 2rakriti 'the material cause o" the universe( and the Lord 'Eaa!ii( to e its controller or possessor, where the word, Ea!a, is used in the singular. Avid!a 'Ea!a( is a single entit!, ut the re"lection o" consciousness in avid!a results in a pluralit! o" 5ivas; the main "eature o" 5iva is the intellect; since the intellects pro5ected ! avid!a are man!, 5ivas with intellects carr!ing the apparent re"lection o" consciousness are man!. *. According to 2rakasatman, the prati im a caitan!am is identical with )rahma caitan!am. I" that were not so, the mahavak!as revealing identit! o" 5ivatma and paramatma like 9&hou art &hat 9where the words are in aik!asamaanaadhikaran!am, will ecome meaningless. &hough that is a "act, owing to the veiling power 'aavarana sakti( o" Ea!a 'Avid!a( 5ivas mistake the consciousness o e di""erent "rom )rahma caitan!am and, consequentl! regard themselves as limited individuals and undergo samsaara. 1. 2hilosophers like -acaspati Eisra preclude the ver! possi ilit! o" re"lection. )ut this is re"uted ! citing the example o" mahaakaasa which does not have "orm eing re"lected in the water o" a pond and sound re"lected as echo in the space in a cave, which does not have as "orm. <.. &he thesis that re"lection is identical with the original is eset with pro lems. &he example o" mirror is taken. It is argued that 'a( one does not perceive one?s e!e alls in one?s "ace on the neck ut one perceives it in the re"lection ' ( the location is di""erent; one?s "ace is on one?s neck; the re"lection is in the mirror 'c( the re"lection appears in "ront o" the man "acing the mirror and 'd( a person standing ! the side o" the man "acing the mirror cogniDes the "ace o" that man and the re"lection in the mirror as two di""erent entities. &his is re"uted ! sa!ing that when the sense o" sight comes into contact with the mirror, the ra!s o" light proceeding "rom the "ace o" the person standing e"ore the mirror are turned ack ! the mirror, then reach the original "ace and comprehend all parts o" it "ull!. 7n the original "ace comprehended "ull!, the other characteristics mentioned ! the opponents constituting the state o" re"lection 'prati im atva( 'namel! presence o" the re"lected "ace inside the mirror, re"lection "acing the original and the di""erence etween the original and the re"lection( are superimposed. I" there was no mirror, there would e no such superimposition. &hat is to sa!, the appearance o" the one "ace eing an original and a re"lection ' im atva and prati im atva( is a "alse notion 'adh!aasa. &his amounts to sa!ing that when a person thinks that he is seeing a re"lection o" his "ace in the mirror, what he actuall! perceives is the "ace on his neck. '&his also seems to accord with science. According to science also, when the ra!s o" light carr!ing the image o" the "ace o" the person standing in "ront o" the mirror "alls on the sur"ace o" the mirror, the! do not enter the mirror; the! are turned ack and "all on the e!es o" the person standing in "ront o" the mirror. &he perception o" the "ace as eing inside the mirror is an optical illusion.( In the same wa!, caitan!a prati im atva and caitan!a im atva are superimposed on )rahma caitan!am, due to avid!a. &hese two "eatures are indetermina le as the! are caused ! avid!a. )ut )rahman per se, 195

whether it is as the consciousness o" Iswara or the consciousness o" 5ivas, is real and the same. &he superimposition o" im atva leads to the "alse notion 'adh!aasa( o" 5ivas that the! are limited individuals. &he adh!aasa which is caused ! avid!a is removed ! the knowledge o" the identit! o" the 5iva with )rahman. >. I" avid!a is said to e one, one has to meet the o 5ection that when an! one 5iva overcomes the aavarana sakti o" avid!a ! gaining the knowledge, 9I am )rahman:, and gets li eration avid!a e destro!ed altogether and all other 5ivas will get li erated, simultaneousl!, without an! e""ort on their part. '&he distinction etween an! one 5iva getting li erated and other In $iddhanta0lesa0sangraha, Appa!!a Iikshita explains that it is quite possi le to account "or the distinction etween the li eration o" one 5iva and the ondage o" others since we accept that Ea!a is an indetermina le 'anirvacanii!a( entit!. An anirvacanii!a entit!, single entit! can have anirvacanii!a parts. It is one anirvacanii!a part o" avid!a alone that gets removed ! one 5iva attaining aham rahmasmi knowledge;other anirvacanii!a parts continue to in"luence the minds o" other 5ivas holding them in ondage.( S9C
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1.. Like all other Advaita philosophers, 2rakasatman holds that )rahman is the content 'visha!a( o" avid!a *. According to 2rakasatman, )rahman is the locus o" avid!a. 3iva cannot e said to e the locus o" avid!a. 3iva is dormant, in the causal state 'kaarana avastha(. &here is no 3iva to sa! 9I do not know an!thing.: 7nl! consciousness and avid!a are there, It is true that 5iva recollects, on waking, 9I slept happil!; I did not know an!thing: ut he also sa!s 9I was a sent in sushupti:. What he recollects is the liss o" pure consciousness and the ignorance o" avid!a. 3iva?s intellect is a re"lecting medium. A re"lecting medium appropriates the propert! o" the original as its own, 5ust as the mirror appropriates the "ace. 1.. Is avid!a also the cause o" the praati haasika adh!aasa perception o" silver in shell? I" so, the adh!aasa will e removed onl! ! knowledge o" )rahman. 2rakasatman sa!s that as derivatives o" the primal avid!a 'moola avid!a(, there are modal ignorances 'toola avid!as or avastha a5naanams(. While the content o" moola avid!a is )rahman, the content o" a toola avid!a is the consciousness conditioned ! an o 5ect. &hus, perception o" silver on shell is one o" the toola avid!as concealing the caitan!am conditioned ! the shell. When this toola avid!a is removed, ! the shell vritti, this toola avid!a is removed and perception o" silver ceases. / - CONC6US%ON 1. @rom all this, we can arrive at the common ground in the teaching o" all the Advaita preceptors mentioned a ove. #rahman is not the actual material cause of creation. !t is the tranfigurative material cause +vivarta upaadhaana $aaranam-. !t is the adhishtaanam +sub,stratum-, as 2)istence,

196

onsciousness=2)istence which is the essence of the ob'ects of the world = the nama roopa , and the source of the consciousness of living beings. Avidya +.aya- is the transformative material cause +parinaami upaadhaana $aaranam-. !t superimposes the names and forms on the adhishtaanam. #rahman associated with Avidya is the intelligent cause of creation. The world of solid ob'ects that we e)perience is mithya. !t is an appearance li$e the sna$e perceived on the rope. #rahman, 2)istence, onsciousness,!nfinity which is non,dual, formless and attributeless is the only reality. The notion of 'ivas that they are different from #rahman and are doers +$arta and bho$taand $nowers +pramatas- is adhyasa, an erroneous notion caused by avidya. Avidya has the power of concealing Kivas& nature as #rahman +aavara8a sa$ti- and not only pro'ects the world of nama roopa but deludes 'ivas so that they identify themselves with their body and $nower,mind and undergo samsaara. %hether 'ivas are said to have a secondary, unreal consciousness, in addition to a #rahma caitanyam -abhasa vaada- or the #rahma caitanyam available in the intellect is itself mista$en to be a reflection confined to the individual intellect +pratibimba vaada- or the consciousness appearing to be enclosed in the intellect is mista$en to be a consciousness confined to the intellect +avacceda vaada-, in all the cases, there is the false notion + adhyaasa- on the part of 'ivas that they are limited individuals different from #rahman.

Te<ts consulted and made use of

1. Advaita Ashrama '.olkata( pu lications o" $wami %am hirananda?s translations in 4nglish o" $ankaracar!a?s )hash!as o" )rahma $utra, the 4ight /panishads '* volumes(, )rhadaran!aka /panishad and =handog!a /panishad. *. 2u lications o" =hinma!a Eission and =entral =hinma!a Eission &rust o" &ranslations in 4nglish ! $wami =hinama!ananda o" $ankaracar!a?s &att!va odha, Atma odha, and o" .aival!a /panishad. 1. E!lapore, =hennai, ,amakrishna Eutt pu lication o" &ranslation in 4nglish o" $ankaracar!a?s /padesa $ahasri. <. =hennai $amata )ooks pu lication o" &ranslation in 4nglish ! Alladi Eahadeva $astr! o" $ureswaracar!a?s Eanasollasa and 2ranava vartika. >. &he "ollowing chapters in Eadras /niversit! 2hilosophical $eries -olume II 2art *M0 ' @irst 2u lished in *+++ ! 2ro"essor )huvan =handel, Eem er $ecretar!, =entre "or $trides in =ivilisation, &ughlaka ad Institutional Area, 6ew Ielhi( 2ost0$ankara Advaita the -ivarana tradition ! 6. -eeDhinathan 197

2ost0$ankara Advaita &he )hamati &radition ! 6.$ankaranara!anan. A. Eadras /niversit! 2hilosophical $eries &ranslation in 4nglish ! ,. )alasu ramanian o" $ureswaracar!a?s &aittiri!a /panishad )hash!a vartrikam and 6aish!karm!asiddhi B. -ivekacudamani with $iddinathananda $wami?s commentar!, in Eala!alam, pu lished ! $ri ,amakrishna Asram, 2uranaattukara, &richur. C. $wetaswatara /panishad with Erdananda $wami?s commentar!, in Eala!alam, pu lished ! $ri ,amakrishna Asram, 2uranattukara, &richur. F. &attvamasi ! $ukumar ADhikode, pu lished ! I.=. )ooks, .otta!am. 1+. -ak!avritti o" $ankaracar!a ! $waqmi 3agadananda pu lished ! $ri ,amakrishna Eath, E!lapore, =hennai. 11. Atma5nanopadesavidhi o" $ankaracar!a ! $wami 3agadananda pu lished ! $r ,amakrishna Eath, E!lapore, =hennai. 1*. Irg0Irs!a0-iveka o" $ankara=A,8A 7, -id!aran!a or )harati &irtha ! $wami 6ikhilananda pu lished ! $ri ,amakrishna Eath, E!lapore, =hennai. 11. Advaita0$iddhi o" Eadhusudana $araswati ! .aruna )hattachar!a pu loished ! Indian =ouncil o" 2hilosophical ,esearch, 6ew Ielhi. 1<. -icara $agaram 'in#indi( o" $adhu 6ischala Ias, translated in $anskrit, with "ootnotes and explanatrions ! $ri -asudeva )rahmendra $araswathi $wamigal ! $r -asudeva )rahmendra $araswathi $wamigal Li rar!, Ea!iladuthrai, &amil 6adu. 1>. -id!aran!a?s 2ancadasi with commentar! in Eala!alam ! $wami 3nanananda $araswati, pu lished ! Anandakudeeram, .an!akumari, &amil 6adu. 1A. $ankaracar!a?s -ivekacudamani ! $ringeri acar!a $wami =handrasekhara $araswati. '$anskrit passages o" $ankaracar!a?s /panishad hash!ams given in rackets have en taken "rom pu lications o" %ita 2ress, %orakhpur, /ttar 2radesh. $anskrit passages o" $ankaracar!a?s )rahmasutra )hash!am have een taken "rom Eotilal )nardsidas?s $ri $ankaracar!a %ranthavali $ankara hashopedam 2art III.(

1LOSSARY

198

Acala Adhishtanam Adh!asa

&hat which is devoid o" movement $u 0stratum. In Advaita -edanta, the real entit! located in which an unreal thing is perceived $uperimposition. &he wrong notion concerning a real entit!, attri uting to it the nature and characteristics o" an unreal thing and vice versa 6on0dual . &he onl! A solute ,ealit! 2un!a and papa arising "rom action and thought in the present 5anma

Adva!am Agami karma

Aham rahmasmi 9 I am )rahman: Ahamkara Eind cum re"lected consciousness &he HI? notion part o" the mind, the changing HI? as the knower, doer etc. Ahamprat!a!a A5ah Akasa Akhanda caitan!am Anadi Ananda Anandama!a kosa Anantam Anantam Anavastha dosha Anirvacani!am Annama!a kosa Antahkarana &hat which has no irth $pace /ndivided, all pervading consciousness &hat which has no origin )liss )liss sheath. &he ignorance and liss experienced ! a person during deep sleep &hat which is not limited , space0wise, time0wise or entit!0wise. &he in"inite &hat which has no end &he "allac! o" in"inite regress /nexplaina ilit!; /nde"ina ilit! &he ph!sical od! Eind consisting o" Eanas, uddhi, ahamkara, and citta 199

Arthadh!asa Asanga Asuras Atma Avarana sakti Avasthatra!a viveka Avatara Avid!a

2erception o" an unreal entit! /nassociated.; relationless Iemons &he =onsciousness aspect o" )rahman?s nature recogniDed as the witness0consciousness in individual eings. -eiling power. &he power o" Ea!a ! which Ea!a makes human eings "orget their real nature 4nquir! into one?s real nature ! anal!Ding the states o" waking, dream and deep sleep Incarnation Ea!a &he mode o" the dormant mind in sushupti registering the non0 experiencing state.

Avid!a vritti Av!akruta Av!akta Av!avahar!am A!amatama )rahma )hash!a )hokata )hokruttvam )hrama )rahmaa )rahman )rahmana Literal meaning is Hunevolved?. #owever, it is used as a technical term s!non!mous with Ea!a Literal meaning is H unmani"est?. #owever, it is used as a technical term s!non!mous with Ea!a &hat which is e!ond transactions 9&his consciousness which is m! real nature is none other than the all pervading consciousness: =ommentar! on the scriptural text 4n5o!er or su""erer &he sense that one is an en5o!er or su""erer '1(4rroneous knowledge '*( Illusion =reator0%od. &he creator aspect o" Iswara &he A solute ,ealit! de"ined as 4xistence0=onsciousness0)liss $eeker o" knowledge o" )rahman; one who has known )rahman

200

)rahmasat!am 5aganmith!a )uddhi =aitan!am =ida hasa =it Iama Ievas Irkdrs!a viveka Iwaitam %olakam %una %uru #iran!agrha Indri!a Iswara 3agat 3agrat avastha 3anma 3iva 3iva rama aik!am 3ivanmukta 3ivanmukti 3ivatma

)rahman is the ,ealit!; the universe is mith!a

@acult! o" the mind which is o" the nature o" decision 0 also, the reasoning "acult! generall! re"erred to as the intellect =onsciousness ,e"lected =onsciousness =onsciousness =ontrol o" the sense organs o" perception and action %ods. Ieities 4nquir! into one?s real nature ! anal!sing the known and the knower &he existence o" more than one realit! &he ph!sical part o" the sense organs Attri ute 2receptor '1( )rahmaa , the %od em od!ing Iswara?s power o" creation power '*( =osmic su tle od! &he energ! o" the sense organs Ea!a cum cida hasa. =osmic causal od!. &he universe &he waking state 7ne li"e span; irth $!non!m o" 5ivatma Identit! o" the essential nature o" 3ivatma and 2aramatma 7ne who has ecome li erated while living. Li eration "rom $amsara in the current li"e itsel" &he conglomerate o" od!, mind and atma 201

3nana kanda 3nanadh!asa 3nanam 3nanendri!as 3nani

&he latter part o" the -eda dealing with )rahman, 3ivatmas and 5agat &he wrong notion mistaking a real entit! to e an unreal thing. '1( =onsciousness '*( .nowledge $ense organs o" perception sight, hearing, smell, taste and touch 7ne who has gained knowledge o" one?s identit! with )rahman 5iva rama aik!am. &he knowledge that one?s real nature is consciousness and that that consciousness is no di""erent "rom the all pervading consciousness called )rahman Action "or sel"ish ends &he causal od! the anandama!a kosa Action; merit and demerit &he "ormer part o" the -eda dealing with rituals 2uri"icator! spiritual practices as preparation "or stud! o" 3nana kanda &he en5o!ment and su""ering undergone ! the 5ivatma "or pun!a and papa $ense organs o" action action through speech, legs, hands, anus and the genitals Ioer &he sense that one is a doer Li eration "rom samsara a"ter going to the a ode o" #iran!agar ha ! doing #iran!agar ha or Iswara /pasana and eing taught ! #iraan!agar ha himsel" @eatures ; characteristics ; de"inition. Iissolution o" the universe &he process o" getting dou ts clari"ies ! discussion with the teacher or ! one?s own anal!sis and reasoning @acult! o" mind which is o" the nature o" indecision or dou t; also the emotional aspect o" antahkarana &he mind and the "ive sense organs o" perception

.am!a .arma .arana sarira .arma .arma kanda .arma 8oga .armaphalam .armendri!as .arta .artrutvam .rama mukti

Lakshanam La!a Eananam Eanas Eanoma!a kosa

202

Ea!a Eith!a Eoksha Eumukshutvam 6ama roopa 6ididh!asanam 6imitta karanam 6irakara 6irava!ava 6irguna 6irvikalpa 6irvikara 6it!a 2anca hootas 2ancakosa viveka 2apa

/nevolved names and "orms resting, as a lower o" realit!, in )rahman &hat which is experienced ut has no real existence o" its own Li eration "rom samsara Intense !earning "or moksha 6ame and "orm &he process o" dwelling on the core o" the teaching to overcome the ha itual identi"ication with the od! mind complex Intelligent cause @ormless &hat which has no parts Attri uteless Iivisionless =hangeless 4ternal &he "ive asic compounds space, air, "ire water and earth 4nquir! into one?s real nature ! anal!Ding the "ive kosas Iemerit, i.e., in the s!stem o" karma, the de it entr! in the ledger, as it were, "or ad action or ad thought, to e discharged ! imposing su""ering on the 5ivatma in the same irth or in some "uture irth. A solute realit! )rahman &rans"ormation &he consciousness which is the nature o" the individual is none other than the all pervading consciousness called )rahman Works expounding $ruti Literal meaning is Hnature?. #owever, it is used as a technical term s!non!mous with Ea!a 203

2aramartika sat!am 2aramatma 2arinama 2ra5naam )rahma 2rakarana grantha 2rakriti

2rama 2ramanam 2ramata 2rame!am 2rana

,ight knowledge &he instrument o" knowing &he knower &he known &he energ! that regulates the ph!siological "unctions o" living eings "ive in num er prana, apana, v!ana, samana and udana responsi le "or "unctions such as respiration, circulation, digestion, meta olism, e5ection , locomotion, action etc. generall! re"erred to as Hvital airs? &he "ive pranas and the "ive sense organs o" action

2ranama!a kosa

2rara dha karma &he quota o" pun!a and papa allotted to e exhausted ! en5o!ment or su""ering in a particular 5anam 2rati hasika sat!am 2rat!a hin5a 2rat!agatma $u 5ective realit! ,ecognition. When the all pervading consciousness is re"erred to as the consciousness recogniDa le ! onesel" in onesel", it is called 2rat!agatma Eerit, i.e., in the s!stem o" karma, the credit entr! in the ledger, as it were, "or good action or good thought to e discharged ! con"erring en5o!ment or com"ort on the 5ivatma in the same irth or in some "uture irth '1( %oals in li"e material prosperit! called artha, en5o!ment called kama, merit gained ! o servance o" one?s duties in accordance with scriptural commandments and prohi itions called dharma and moksha '*( "ree will &he "our "old discipline quali"!ing "or the stud! o" 3nana kanda, consisting o" viveka, vairag!a, shatka sampatti, and mumukshutvam $piritual practices When the all pervading consciousness is re"erred as the consciousness that is the source o" the re"lected consciousness in the mind and is present throughout when mind has one cognition a"ter another , it is called $akshi =ontrol or master! over the mind $ingle0contended o" the mind 204

2un!a

2urushartha

$adhana catushta!a $adhanas $akshi

$ama $amadhana

$amanva!a

#armonious interpretation o" texts $astra mentions six criteria what is said in the eginning, what is said in the end, what is repeated, what is praised or condemned, what accords with logic and what is said to ring ene"it. Eacrocosm &he c!cle o" irths and deaths, karma and karma phalam pun!a and papa and en5o!ment and su""ering. &he accumulated H undle? o" pun!a and papa )enedictor! verse All pervading &he omniscient &he omnipotent &he sense that one is ever!thing $cripture. $piritual literature including $ruti, $mriti, )hash!as, -artikas, and 2rakarana %ranthas '1(4xistence; '*( essence &hat which exists in all three periods o" time A six "old mental training consisting o" sama dama, uparama, tritiksha, sraddha and samadhana $uperhuman powers &he %od em od!ing Iswara?s power o" dissolution 4la orations ased on sruti. 4.g., )hagavat %ita. Literal meaning is memor!; remem rance @aith in the teaching o" the guru and scriptures Listening to the teaching o" $astra ! a guru =reation o" the universe ; the un"olding o" names and "orms out o" Ea!a -eda, in "our compilations ,g, 8a5uh, $ama and Atharva Eaintenance o" the universe &he ph!sical od! the annama!a kosa

$amashti $amsara $ancita karma $antimantra $arvagatam $arva5nah $arvasaktiman $arvatma hava $astra $at $at!am $hatka $ampatti $iddhi $iva $mriti $raddha $ravanam $rishti $ruti $thiti $thoola sarira

205

$ukshma sarira $ushupti $utra $wapna avastha $waroopam &attvamasi &itiksha

&he su tle od! consisting o" the pranama!a, manoma!a and vi5anama!a kosas &he deep sleep state $criptural work in the "orm aphorisms &he dreaming state Intrinsic nature 9&hou art &hat:. &he teaching 98ou, 3ivatma are none other than )rahman: 4ndurance o" discom"orts, such as heat, cold etc .4quanimit! towards the opposites o" pleasure and pain. Acceptance o" things and situations without grudging or complaint. &he division o" the knower, the known and the knowing instrument or the act o" knowing the pramata, the prame!am and the pramanam Eaterial cause &he thing "rom which characteristics are "alsel! trans"erred to an entit! that is close ! &he entit! to which characteristics o" a thing close ! are "alsel! trans"erred -edic texts dealing with )rahman, 5ivatmas and the 5agat /sed as an ad5ectival "orm o" /panishad 2er"ormance o" one?s dut! towards himsel", the parents, teacher, "amil!, societ! etc., which involves sacri"ice as opposed to insistence on rights which involves demands on others $piritual meditation Iispassion A sence o" desire "or en5o!ment o" things o" this world as also o" other worlds $entence =ommentar!, in verse "orm ,on the scriptural text Impressions "ormed in the mind on account o" experiences. &he original #indu religious scripture 206

&riputi

/padana karanam /padhi /pahitam /panishad /panishadic /parati

/pasana -airag!a -ak!am -artika -asanas -eda

-edanta -edantic -idehamukti -i5anama!a kosa -ikshepa sakti

3anna kanda consisting o" the /panishads /sed as an ad5ectival "or o" -edanta Iissolution o" the sthoola, sukshma and karana sariras o" a 3ivanmukta when he dies &he intellect and the "ive sense organs o" perception 2ro5ecting power. &he power o" Ea!a that pro5ects the universe o" names and "orms on )rahman, the su 0stratum o" pure 4xistence and also deludes 5ivatmas into mistaking the world to e real =osmic ph!sical od! &he %od em od!ing the Iswara?s power o" maintenance o" the universe &he cause that produces e""ect without undergoing an! change. Iiscrimination o" the eternal and the ephemeral &hought mode Eicrocosm 4mpirical realit!

-irat -ishnu -ivarta karanam -iveka -ritti -!ashti -!avaharika sat!am

207