The Philosophy of Sanatsuj¡t¢ya

N. K. Sundareswaran
University of Calicut
nkswaran@gmail.com
 Sanatsuj¡t¢ya the text
• It is one of the numerous subtexts of the Mah¡b¡rata, like
Bhagavadg¢t¡, Anug¢t¡ and ViÀ¸usahasran¡mastotra.
• It has got a separate identity.
• It is popularly known as a text on Advaita system of
Indian Philosophy
• It‟s popularity is due to the fact that áa´kar¡c¡rya has
written a commentary on it.
 The bh¡Àya of áa´kar¡c¡rya
• áa´kar¡c¡rya‟s objective of writing a commentary on
this text is implicitly and explicitly expressed by himself .
• It is to establish that the purport of the text is the crux of
Advaita philosophy.
• He, as in the case of Bhagavadg¢t¡, leaves no stone
unturned to prove that it is the identity of individual soul
and the brahman that is dealt with in the text.
• And the doctrine that jµ¡na (knowledge) alone leads to
liberation is equally pet a view for him.
 Impact of the bh¡Àya of áa´kar¡c¡rya
• His commentary has exercised a very strong impact on
the minds of laymen and scholars alike.
• Hence the text is usually taken for a work on Advaita
Ved¡nta.
• Though some scholars hold the view that it is
Am¤tyuv¡da (negation of death) that is dealt with, their
voice is feeble.
• ºÉxÉiºÉÖVÉÉiÉ EòÉ +¨ÉþiªÉÖ´ÉÉnù – iÉäVÉ´ÉÒ®ú ˺ɽþ SÉÉè½þÉxÉÂ
(Meharchand Lachhmandas, New Delhi, 1987)
 Sanatsuj¡t¢ya the text
• But the fact is that the text contains many streams of
thought, including various philosophies, such as Dvaita,
S¡Ækhya and M¢m¡Æs¡. Even some ritualistic ideas and
practices of the Br¡hma¸a class of Vedic literature are
recorded .
• However the clarity of thought and simplicity of
expression of this great intellect, áa´kar¡c¡rya, are so
powerful that even scholars are mesmerized.
 The text
• As has rightly been put by, K.T. Telang, who translated
the text into English for the SBE series, it is „one of the
numerous episodes of the Mah¡bh¡rata.’
• It is in the form of catechism given by Sanatsuj¡ta to
Dh¤tar¡À¶ra.
• Sanatsuj¡ta is another name for Sanatkum¡ra.
• The text appears in the Udyogaparvan of the
Mah¡bh¡rata. (Chapters 41-46)
 The text is a clear case of later
interpolation into the main story of the epic

• Even a casual analysis will show that the text is a later

interpolation, as is the case with many passages and
episodes of the Mah¡bh¡rata, an ever-growing text in the
hands of tradition.
 K. T. Telang writes on this
The connexion, of this particular episode, with the main current
of the narrative of that epos is one of the loosest possible
character – much looser, for instance, than that of the
Bhagavadg¢t¡. As regards the latter it can fairly be concluded
that it is in accordance with poetical justice for Arjuna to feel
despondent and unwilling to engage in battle, after actual sight
of „teachers, fathers and sons,‟ and all the rest of them, arrayed
in opposition to him; and that therefore it was necessary for the
poet to adduce some specific explanation as to how Arjuna was
ultimately enabled to get over such natural scruples. But as
regards Sanatsuj¡t¢ya, even such a contention as this, can have
no place. (p. 135,136)
 The context
• On one occasion, Saµjaya came back from the P¡¸·ava-
s, with a message, after a mission of negotiation. On
seeing Dh¤tar¡À¶ra, he chose not to deliver the message
then and there. He simply pronounced severe censure on
Dh¤tar¡À¶ra and said that he would deliver the message in
the public court next day. The suspense thus caused
vexation for Dh¤tar¡À¶ra. He immediately called for
Vidura, who gives a spiritual sermon. At one point he
says that he, being a ¿£dra, couldn‟t go further. And he
invoked Sanatsuj¡ta to carry the advice further on.
The text has a plentitude of variant readings
• There are, as we will shortly see, nine commentaries in
Sanskrit for the text. None of these agree with any other
in the readings. Even the different copies of the
commentary of áa´kar¡c¡rya do not have the same
reading. A whole chapter is omitted in one copy.
• Thus the text is not preserved in a satisfactory condition.
• This may be due to the antiquity of several passages and
ideas, floating in the oral tradition that are put together.
 Commentaries on Sanatsuj¡t¢ya

In all we get eight commentaries on

Sanatsuj¡t¢ya.
Of these, except the one written by
áa´kar¡c¡rya all others are part of the
commentaries on Mah¡bh¡rata.
 The commentary of Devabodha –
Jµ¡nad¢pik¡
• It is a part of Devabodha‟s commentary on the whole of
Mah¡bh¡rata. P. K. Gode maintains that Devabodha lived before
1150 CE. This commentary is independent and influential. Later
commentators such as Arjunami¿ra and Sarvajµan¡r¡ya¸a cite this
commentary with respect.
• The commentary is not extensive. It is brief. But gives meanings
for difficult words and elucidates difficult passages.
• Devabodha is sometimes referred to as Devasv¡min and
Deva as well.
 Durgha¶¡rthaprak¡¿in¢ of Vimalabodha
• It is known by the names Durbodhapadabhaµjin¢ and
ViÀama¿lok¢ also.
• The author cites Sarasvat¢ka¸¶h¡bhara¸a of Bhoja.
Hence presumed to be later than 1055 CE.
• His commentary shows that he was a master of S¡Ækhya
and Yoga systems. Arjunami¿ra cites this commentary.
 Bh¡rat¡rthaprak¡¿a of Sarvajµan¡r¡ya¸a.
• The author is sometimes referred to as N¡r¡ya¸a or
N¡r¡ya¸a sarvajµa.
• Some scholars hold the view that he is the same as the
author of Manvarthav¤tti commentary on Manusm¤ti.
• According to P. K. Gode he lived in the 13th century CE.
• From his style of language, he is said to be a master of
Ny¡ya system of philosophy. Some hold that he was a
M¢m¡Æsaka.
 Bh¡rat¡rthad¢pik¡ or
Bh¡ratasa´grahad¢pik¡

• Arjunami¿ra is the author. His father‟s name was ¢¿¡na.

He had the title of „bh¡rat¡c¡rya‟.
• He is said to have hailed from Bengal.
• P. K. Gode has it that he lived in the second half of 15th
century.
• His commentary lacks originality. It has been highly
influenced by Jµ¡nad¢pik¡ and Durgha¶¡rthaprak¡¿in¢.
LakÀ¡bhara¸a of V¡dir¡ja (LakÀ¡la´k¡ra)

• V¡dir¡ja is said to be a follower of M¡dhvamata, and a

South Indian.
• Baladev Upadhyay has it that he lived in the 15th century
CE.
• His commentary is said to be close to that of
áa´kar¡c¡rya‟s.
 N¢laka¸¶ha‟s commentary
N¢laka¸¶ha‟s commentary on Sanatsuj¡t¢ya is said to be
the most valuable one among the commentaries. He
maintains originality in his views and explanations. At
times he agrees with the views of áa´kar¡c¡rya, not
always. His commentary is said to be excellent as he
draws ideas and views from all earlier commentators.
And his is well-disposed and well-accepted of all the
commentaries, going for a consensus. And it is the latest
of all the commentaries.
 N¢laka¸¶ha‟s commentary
• He hailed from Maharashtra (present Ahmednagar area).
His father‟s name was Govindas£ri and that of mother‟s,
Ph£l¡mbik¡. He lived in the 17th century CE.
• Some of his other works are Bh¡ratabh¡vad¢pa,
Mantrar¡m¡ya¸a , Mantrabh¡gavata, Ga¸e¿ag¢t¡ and
áivat¡¸·ava¶¢k¡.
 Bh¡ratat¡tparyaprak¡¿a of Sadananda Vyasa

Bh¡ratat¡tparyaprak¡¿a of Sadananda Vyasa is

metrical in style
 Synoptic survey of contents
• Here we refer to the Chowkhambha Sanskrit
Sansthan, Varanasi,1983
• There are four chapters.
• The first chapter deals with the following:
What is m¤tyu? – Do karman-s save one?
What is the cause for the creation of „the many‟?
 First chapter continued

• Who is a Vidv¡n (wise man)?

• How does he behave?
• How can one recognise him?
• The other world is for taciturnity.
 Second chapter
• What is taciturnity (mauna)?
• What does the word „Veda‟ mean?
• Penance – Austerities
• Practical guidance for the practice of austerities
• The philosophy of truth
• Who is a Vedajµa?
• Who is a muni?
• Who is a vaiy¡kara¸a?
 Classifications and Divisions
• TapodoÀa 12 - krodha etc.
• Seven crueltis (n¤¿aÆs¡saptaka)
• 12 Mah¡vrata-s
• 18 damadoÀa-s
• 18 madadoÀa-s
• Six kinds of ty¡ga-s
• Eight virtues of a ever –vigilant wise man
 Third chapter
• What is Brahman?
• What is brahmacarya?
• Who is ¡c¡rya ?
• Who is a real ¿iÀya (disciple)?
• How he is to move with his teacher.
 Fourth chapter

• This chapter is not in the form of catechism.

• The proclamation, ªÉÉäÊMÉxɺiÉÆ |É{ɶªÉÎxiÉ ¦ÉMÉ´ÉxiÉÆ ºÉxÉÉiÉxɨÉÂ, is
repeated as a refrain , following every stanza
• All the stanzas of the last chapter reminds us of
UpaniÀadic passages. They deal with the Supreme
reality and its experience.
• Some stanzas are simple re-production of very popular
UpaniÀadic mantra-s
 Salient points
Heedlessness is verily death

• Death is nothing but Non-vigilance

• I verily call heedlessness death, and likewise I call
freedom from heedlessness immortality.

(|ɨÉÉnÆù ´Éè ¨ÉÞiªÉ֨ɽÆþ ¥É´ÉÒ欃 ºÉnùÉ%|ɨÉÉnù¨É¨ÉÞiÉi´ÉÆ ¥É´ÉÒʨÉ*)

 Pertinent questions

• Should one take to actions that are prescribed by

the scriptures?
• Who causes the unborn primeval to go for
severalty?
(EòÉä%ºÉÉè ÊxɪÉÖRÂóHäò iɨÉVÉÆ {ÉÖ®úÉhɨÉÂ? )
• Is the piety destroyed by the sin, or else does the
piety destroy sin?
(vɨÉÇ& {ÉÉ{ÉäxÉ |ÉÊiɽþxªÉiÉä ´ÉÉ =iÉɽþÉä vɨÉÇ& |ÉÊiɽþÎxiÉ {ÉÉ{ɨÉÂ)
 Pertinent questions
• Who is a wise man? How does he behave himself?
• Who is a Brahmin?
• How can we recognize him?
• If the Brahmin who has realized brahman , brahmavid,
what is his nature?
(The far-seeing brahmin, who knows Brahman, is not
wearied, he receives nothing; he is honoured, free from
trouble, and wise but acts as if not wise.)
 Who is a Brahmin?
K. T. Telang, rightly has this comment, on the concept about
a Brahmin:
There is but one other point on which we need say anything
further. And that is connected with the definition of a
Br¡hma¸a. The definition appears to me, to point to an
earlier stage in religious progress than is indicated by
Ëpastamba and Manu. The true Br¡hma¸a is he who is
attached to the Brahman. Perhaps, this makes some little
advance beyond the more general doctrine of G¢t¡, but it is
very far short of the petrified doctrine, if I may so call it, of
the law-givers. The Br¡hma¸a has not yet degenerated into
the mere receiver of fees and presents, but is still in
possession of truth. (p.147)
 The philosophy of taciturnity

• This world is for dignity and prestige. The world of

realisation, the other world, is for taciturnity.

(+ªÉÆ ¨ÉÉxɺªÉ ʴɹɪÉÉä ÁºÉÉè ¨ÉÉèxɺªÉ iÉÊuùnÖù& * )

¨ÉÉèxÉÉÊrù ¨ÉÖÊxɦÉÇ´ÉÊiÉ xÉÉ®úhªÉ´ÉºÉxÉÉx¨ÉÖÊxÉ&*

+IÉ®Æú iÉÆ iÉÖ ªÉÉä ´Éänù ºÉ ¨ÉÖÊxÉ& ¸Éä¹`ö =SªÉiÉä**
 Veda-s do not save one from sins
• Veda-s do not save one from sinful action; I am uttering
indeed the truth.
xÉèxÉÆ ºÉɨÉÉxªÉÞSÉÉä ´ÉÉÊ{É ªÉVÉÚÆÊ¹É SÉ Ê´ÉSÉIÉhÉ*
jÉɪÉxiÉä Eò¨ÉÇhÉ& {ÉÉ{ÉÉzÉ iÉä ʨÉlªÉÉ ¥É´ÉÒ¨ªÉ½þ¨ÉÂ**
xÉ UôxnùÉÆ漃 ´ÉÞÊVÉxÉÆ iÉÉ®úªÉÎxiÉ ¨ÉɪÉÉÊ´ÉxÉÆ ¨ÉɪɪÉÉ ´ÉiÉǨÉÉxɨÉÂ*
UôxnùÉƺªÉäxÉÆ |ÉVɽþiªÉxiÉEòɱÉä xÉÒbÆ÷ ¶ÉEÖòxiÉÉ <´É VÉÉiÉ{ÉIÉÉ&**
 Tapas is the gateway for immortality

• Penance is the sole way to liberation and wisdom.

• It is the means for immortality.

iÉ{ÉÉä¨ÉÚ±ÉʨÉnÆù ºÉ´ÉÈ ªÉx¨ÉÉÆ {ÉÞSUô漃 IÉÊjɪÉ*

iÉ{ɺÉÉ ´ÉänùÊ´ÉuùÉƺÉ& {É®Æú i´É¨ÉÞiɨÉÉ{xÉÖªÉÖ&**
 Practical guidance - Tapas
• There are 12 traps which lure one away from penance
GòÉävÉ& EòɨÉÉä ±ÉÉä¦É¨ÉÉä½þÉè Ê´ÉÊ´ÉiºÉÉ%EÞò{ÉÉ%ºÉÚªÉÉ ¨ÉÉxɶÉÉäEòÉè º{ÉÞ½þÉ SÉ*
<ǹªÉÉÇ VÉÖMÉÖ{ºÉÉ SÉ ¨É½þÉMÉÖhÉäxÉ ºÉnùÉ ´ÉVªÉÉÇ uùÉnù¶ÉèiÉÉ xÉ®äúhÉ**
• Again there are seven forms of cruelty (n¤¿aÆsat¡) to
be avoided.
xÉÃÞ¶ÉƺɺÉ{iÉEò¨É ºÉ¨¦ÉÉäMɺÉÆÊ´ÉnÂù Êuù¹É¨ÉävɨÉÉxÉÉä nùkÉÉxÉÖiÉÉ{ÉÒ
EÞò{ÉhÉÉä%¤É±ÉÒªÉÉxÉÂ*
´ÉMÉÇ|ɶÉƺÉÒ ´ÉÊxÉiÉÉÆ SÉ uäù¹]õÉ BiÉä {É®äú ºÉ{iÉ xÉÞ¶Éƺɰü{ÉÉ&**
 Seven cruelties (n¤¿aÆsat¡)

• Indulging in sensuous pleasures, breeding

hatred, who repents after donating
something, being miserly, weakness,
promoting and advocating sensuous
enjoyments, hating women are the seven
cruelties, a spiritual aspirant should do away
with.
 Hating women is treated as cruelty
• It may be noted that the list of cruelties include
miserliness, weakness and hatred for women .
áa´kar¡c¡rya explains the last one as hatred
towards wife, having no other protector.
xÉÃÞ¶ÉƺɺÉ{iÉEò¨É ºÉ¨¦ÉÉäMɺÉÆÊ´ÉnÂù Êuù¹É¨ÉävɨÉÉxÉÉä
nùkÉÉxÉÖiÉÉ{ÉÒ EÞò{ÉhÉÉä%¤É±ÉÒªÉÉxÉÂ*
´ÉMÉÇ|ɶÉƺÉÒ ´ÉÊxÉiÉÉÆ SÉ uäù¹]õÉ BiÉä {É®äú ºÉ{iÉ xÉÞ¶Éƺɰü{ÉÉ&**
 Vigilance breeds eight merits

ºÉiªÉÆ vªÉÉxÉÆ ºÉ¨ÉÉvÉÉxÉÆ SÉÉätÆ ´Éè®úÉMªÉ¨Éä´É SÉ*

+ºiÉäªÉÆ ¥ÉÀSɪÉÈ SÉ iÉlÉÉ%ºÉRÂóOɽþ¨Éä´É SÉ**

It may be noted that this set of eight includes the

pentad of vows pronounced by jaina-s, of course
well accepted by later classical systems as well.
 Who is a Vaiy¡kara¸a ?

• He, who realises that all this external world is a bundle of

names and forms and nothing else, is verily the
vaiy¡kara¸a, the best analyzer (and not the grammarian)
•
ºÉ´ÉÉÇlÉÉÇxÉÉÆ ´ªÉÉEò®úhÉÉnÂù ´ÉèªÉÉEò®úhÉ =SªÉiÉä*
iÉx¨ÉÚ±ÉiÉÉä ´ªÉÉEò®úhÉÆ ´ªÉÉEò®úÉäiÉÒÊiÉ iÉkÉlÉÉ**
 UpaniÀadic passages 1
• +hÉҪɰü{ÉÆ SÉ iÉlÉÉ{ªÉhÉҪɺÉÉÆ ¨É½þiº´É°ü{ÉÆ i´ÉÊ{É {É´ÉÇiÉ䦪É&**
(+hÉÉä®úhÉÒªÉÉxÉ ¨É½þiÉÉä ¨É½þÒªÉÉxÉÉi¨ÉÉ MÉÖ½þɪÉÉÆ Ê´ÉʽþiÉÉäºªÉ VÉxiÉÉä&*)

• +RÂóMÉÖ¹`ö¨ÉÉjÉ& {ÉÖ¯û¹ÉÉä%xiÉ®úÉi¨ÉÉ Ê±ÉRÂóMɺªÉ ªÉÉäMÉäxÉ ºÉƪÉÉÊiÉ ÊxÉiªÉ¨ÉÂ*

iɨÉҶɨÉÒb÷¬¨ÉxÉÖEò±{ɨÉÉtÆ {ɶªÉÎxiÉ ¨ÉÚføÉ xÉ Ê´É®úÉVɨÉÉxɨÉÂ** (4.13)
+RÂóMÉÖ¹`ö¨ÉÉjÉ& {ÉÖ¯û¹ÉÉä%xiÉ®úÉi¨ÉÉ xÉ où¶ªÉiÉäºÉÉè ¾þnùªÉä ÊxÉʴɹ]õ&*
+VɶSÉ®úÉä Ênù´ÉÉ®úÉjɨÉiÉÎxpùiɶSÉ ºÉ iÉÆ ¨Éi´ÉÉ EòÊ´É®úɺiÉä |ɺÉzÉ& (4. 20)
(+RÂóMÉÖ¹`ö¨ÉÉjÉ& {ÉÖ¯û¹ÉÉäRÂóMÉÖ¹`ö\SÉ ºÉ¨ÉÉʸÉiÉ& -¨É½þÉxÉÉ®úɪÉhÉÉä{ÉÊxɹÉiÉÂ)
 UpaniÀadic passages 2
• +nù¶ÉÇxÉä Êiɹ`öÊiÉ °ü{ɨɺªÉ {ɶªÉÎxiÉ SÉèxÉÆ ºÉÖºÉʨÉrùºÉi´ÉÉ&*
½þÒxÉÉä ¨ÉxÉÒ¹ÉÒ ´ÉSɺÉÉʦÉ{ɶªÉät BxÉÆ Ê´ÉnÖù®ú¨ÉÞiÉɺiÉä ¦É´ÉÎxiÉ* (4.25)
• xÉ ºÉxoù¶Éä Êiɹ`öÊiÉ °ü{ɨɺªÉ xÉ SÉIÉÖ¹ÉÉ {ɶªÉÊiÉ Eò¶SÉxÉèxɨÉ *
¾þnùÉ ¨ÉxÉÒ¹ÉÉ ¨ÉxɺÉÉʦÉEÂò±ÉÞ{iÉÉä ªÉ BxÉÆ Ê´ÉnÖù®ú¨ÉÞiÉɺiÉä ¦É´ÉÎxiÉ*
(¨É½þÉxÉÉ®úɪÉhÉÉä{ÉÊxɹÉiÉÂ)
<¨ÉÆ ªÉ& ºÉ´ÉǦÉÚiÉä¹ÉÖ +Éi¨ÉÉxɨÉxÉÖ{ɶªÉÊiÉ*
+xªÉjÉÉxªÉjÉ ªÉÖHäò¹ÉÖ ºÉ ËEò ¶ÉÉäSÉäkÉiÉ& {É®ú¨ÉÂ* (4.26)
Reflected in many UpaniÀadic passages and Bhagavadg¢t¡
 What is Veda?
• What is Veda ?, Who is the real master of Veda-s?, Who
is a Brahmin?
• Many verses are devoted to explain what Veda is.
• There is a verse which needs our special attention.
• It in fact preserves many an early schools of thought
regarding the relation between the real world and the
phenomenal world.
 N¢laka¸¶ha preserves earlier streams of
thought.
+ÉJªÉÉxÉ{É\SɨÉè´Éænèù¦ÉÚÇʪɹ`Æö EòlªÉiÉä VÉxÉè&*
iÉlÉÉ SÉÉxªÉä SÉiÉÖ´ÉænùÉκjÉ´ÉänùɶSÉ iÉlÉÉ{É®äú** (2.35)

Êuù´ÉänùɶSÉèEò´ÉänùɶSÉ +xÉÞSɶSÉ iÉlÉÉ{É®äú*

BiÉä¹ÉÖ ¨ÉäÊvÉEÆò ¥ÉÚʽþ ªÉ¨É½Æþ ´Éänù ¥ÉÉÀhɨÉÂ** (2.36)
 N¢laka¸¶ha preserves earlier streams of
thought
• ¶ÉRÂóEò®úÉSÉɪÉÇ& - +{É®äú Êuù´Éänù& BEò´ÉänùɶSÉ +xÉÞSÉ iÉlÉÉ%{É®äú* BiÉä¹ÉÖ ¨ÉxÉÖ¹ªÉä¹ÉÖ +ÊvÉEÆò
¸Éä¹`Æö ¥ÉÚʽþ ªÉ¨É½Æþ¥ÉÉÀhÉÆ ´Éänù Ê´ÉtɨÉÂ*

• xÉÒ±ÉEòh`ö& - iÉlÉÉ Êuù´Éänù& - “ uäù ¥ÉÀhÉÒ ´ÉäÊnùiÉ´ªÉä ¶É¤nù¥ÉÀ {É®Æú SÉ ªÉiÉ” <ÊiÉ
´ÉÉSªÉ´ÉÉSÉEòªÉÉä®ú¦ÉänäùxÉ ¶É¤nù¥ÉÀ¶É¤näùxÉ EÞòiºxÉÉä xÉɨɰü{ÉÉi¨ÉEò& |É{É\SÉ =SªÉiÉä, {É®Æú SÉ
iÉnùiÉÒiÉÆ <ÊiÉ uùªÉ¨ÉÊ{É ´Éäti´ÉäxÉ ´ÉnùÎxiÉ* BEò´ÉänùÉ& - “ BEòvÉè´ÉÉxÉÖpù¹]õ´ªÉÆ xÉä½þ xÉÉxÉÉκiÉ
ÊEò\SÉxÉ” <iªÉÉnùªÉ& BEò¨Éä´É ´ÉätÆ ´ÉänùªÉÎxiÉ* +xÉÞSɶSÉ - @ñSªÉiÉä ºiÉÚªÉiÉä <ÊiÉ @ñEÂò
<Ç·É®ú& ºÉ {ÉÞlÉCi´ÉäxÉ xÉÉκiÉ ªÉä¹ÉÉÆ iÉä +xÉÞSÉ& ¥ÉÀÉuèùiÉ´ÉÉÊnùxÉ&* BEò´ÉänùÉxÉÉÆ ´ªÉÖilÉÉxÉEòɱÉä
uèùiɨÉκiÉ ºÉ¨ÉÉvÉÉè iÉÖ ¤ÉÉÊvÉiÉÆ iÉnÂù¦É´ÉÊiÉ* +xÉÞSÉÉÆ iÉÖ +´ÉºlÉÉuùªÉä%Ê{É uèùiÉɦÉɴɺiÉÖ±ªÉ
<ÊiÉ ¦Éänù&* BiÉä¹ÉÉÆ ¹ÉhhÉÉÆ ¨ÉvªÉä +ÊvÉEÆò ¥ÉÚʽþ ªÉ¨É½Æþ ´Éänù VÉÉxÉÒªÉÉÆ ¥ÉÉÀhÉÆ ¥ÉÀÊ´Énù¨ÉÂ
<iªÉlÉÇ&*
 … continued
+jÉ ¦ÉÚʪɹ`Æö VÉxÉ& <ÊiÉ |ÉlɨÉ& ºÉʴɶÉä¹ÉÉuèùiÉ{ÉIÉ&*
ÊuùiÉÒªÉÉä ÊxÉ®úÒ·É®ú{ÉIÉ& ºÉÉÆJªÉÉxÉÉÆ ¨ÉÒ¨ÉÉƺÉEòÉxÉÉ\SÉ*
ÊjÉ´ÉänùɺiÉÖ {ÉÉiÉ\VɱÉÉ& VÉÒ´Éä¶ÉVÉMÉiÉÉÆ ¦ÉänÆù ´ÉnùxiÉ&*
Êuù´Éänùɺi´ÉÉèbÖ÷±ÉÉä¨ÉÉ& EòɪÉÉÇi¨ÉxÉÉ ¦ÉänÆù EòÉ®úhÉÉi¨ÉxÉÉ +¦ÉänÆù SÉ
ºÉiªÉ¨Éä´É ´ÉnùxiÉ&* ………
 Brahmacarya – curious concept.
• The nature of brahmacarya and ¡c¡rya, and the
disciplines of a ¿iÀya are dealt with at length.
• Brahmacarya is not studentship, as is usually understood.
It is something else. So is, also, the concept of ¡c¡rya.
An early concept of initiation. Studentship.
• The disciple is said to stay in the „garbha‟ of ¡c¡rya.
• To put it in other words, ¡c¡rya carries the new initiate
in him as a fetus.
 The teacher becomes pregnant
• A stanza in this section runs as
+ÉSÉɪÉǪÉÉäÊxÉʨɽþ ªÉä |ÉʴɶªÉ ¦ÉÚi´ÉÉ MɦÉÈ ¥ÉÀªÉªÉÈ SÉ®úÎxiÉ*
<½èþ´É iÉä ¶ÉɺjÉEòÉ®úÉ ¦É´ÉÎxiÉ Ê´É½þÉªÉ näù½Æþ {É®ú¨ÉÆ ªÉÉÎxiÉ ºÉiªÉ¨ÉÂ**
Telang translates it as “ Those who entering (as it were)
the womb of a preceptor, and becoming (as it were) a
foetus, practising the life of Brahmac¡in-s, become in
this world authors of ¿¡stra-s, and they repair to the
highest truth, after casting off (this) body.
 áa´kar¡c¡rya and N¢laka¸¶ha on this verse

• ¶ÉRÂóEò®úÉSÉɪÉÇ& - +ÉSÉɪÉǪÉÉäÊxÉʨɽþ ªÉä |ÉʴɶªÉ +ÉSÉɪÉǺɨÉÒ{ÉÆ MÉi´ÉÉ

<iªÉlÉÇ&* ¦ÉÚi´ÉÉ Ê¶É¹ªÉÉ ¦ÉÚi´ÉÉ ¥ÉÀSɪÉÈ MÉÖ¯û¶ÉÖ¸ÉÚ¹ÉÉÊnùEÆò EÖò´ÉÇÎxiÉ*
……
• xÉÒ±ÉEòh`ö& - +ÉSÉɪÉæÊiÉ * ªÉÉäÊxÉ& ºlÉÉxÉxÉÆ “ªÉÉäÊxɹ]õ <xpù ÊxɹÉnäù
+EòÉÊ®ú º´Éä ªÉÉäxÉÉè ÊxɹÉnäù iÉÆ ºÉ°ü{ÉÉ” <iªÉÉnùÉè nù¶ÉÇxÉÉiÉÂ* MɦÉÈ ¦ÉÚi´ÉÉ
iɺªÉ ÊxɹEò{É]õºÉä´ÉªÉÉ +xiÉ®úRÂóMÉi´ÉÆ |ÉÉ{ªÉ <iªÉlÉÇ&*
 What does it mean?
• This hints at the concept of ritualistic and symbolic stay
of the initiate in the foetus of the preceptor, which was
prevalent during the Br¡hma¸a period, of Veda-s.
• There is a passage in the áatapathabr¡hma¸a which
clearly states that the tradition held the concept that the
student enter into the preceptor as a foetus as soon as
the latter touches him ceremonially at the time of
initiation. And he is (re)born as a Brahmin after three
days.
 áatapathabr¡hma¸a passage

• ‘tadapi ślokaṃ gāyanti -

‘ācāryo garbhī bhavati
hastamādhāya dakṣiṇam/
tṛtīyasyāṃ sa jāyate sāvitryā
saha brāhmaṇaḥ//’
 The Atharvaveda passage
• The Atharvavedasaṃhitā makes this point very clear.
It states: ‘ācārya upanayamāno brahmacāriṇaṃ
kṛṇute antaḥ/ taṃ rātrīstisra udare bibhartti taṃ
jātaṃ draṣṭumabhi saṃyanti devāḥ//’ (The
preceptor puts the student in oneself (garbha) while
accepting the latter as a student; and bears him for
three days. The Gods come to see him then). That is,
the imparting of sāvitrī mantra has got nothing to do
with the rebirth. The sāvitrī mantra just causes the
brahminhood (brahmaṇya).
 Some archaic words
• Some archaic words are seen employed in the text.
• Varga in the sense of indriya or sense organ.
• ´ÉMÉÇ¡ò±ÉÉEòÉRÂóIÉÒ (2.9) - ´ÉMMÉÇ& <ÎxpùªÉÉÊhÉ - ¶ÉRÂóEò®úÉSÉɪÉÇ&;
• ´ÉÞRÂóHäò +Éi¨ÉÉxÉÆ º´Éº´ÉʴɹɪÉÉä{ɽþÉ®ú¨ÉÖJÉäxÉ +É´ÉÞhÉÉäÊiÉ <ÊiÉ - - <ÎxpùªÉMÉhÉ& -
xÉÒ±ÉEòh`ö&
• ´ÉMÉÇ|ɶÉƺÉÒ ´ÉÊxÉiÉÉÆ SÉ uäù¹]õÉ BiÉä {É®äú ºÉ{iÉ xÉÞ¶Éƺɰü{ÉÉ&**
´ÉMÉÉæ ´ÉÞÊVÉxɨÉ {É®úÉʦɦɴɺiÉi|ɶÉƺÉxɶÉÒ±É& - xÉÒ±ÉEòh`ö&
• Arthayoga ºÉnùlÉǪÉÉäMÉÉxÉ´ÉMɨÉÉiÉÂ, ¦ÉÉäMɪÉÉäMÉäxÉ näù½þÒ (1.9),
ʨÉlªÉÉlÉǪÉÉäMÉÉʦɽþiÉÉxiÉ®úÉi¨ÉÉ º¨É®úzÉÖ{ÉɺiÉä ʴɹɪÉÉxÉ ºÉ¨ÉxiÉÉiÉÂ* (1.10)
ʴɦÉänùªÉÉäMÉ, +xÉÉÊnùªÉÉäMÉ (1.20)
iÉnùlÉǪÉÉäMÉä SÉ ¦É´ÉÎxiÉ ´ÉänùÉ&(1.21)
 Some archaic words
• M¡rga in the sense good action /tradition
|ɪÉÉÊiÉ ¨ÉÉMÉæhÉ ÊxɽþxiªÉ¨ÉÉMÉÉÇxÉÂ*
• Abhidhy¡ in the sense of passionate contemplation
+ʦÉvªÉÉ ´Éè |ÉlɨÉÆ ½þÎxiÉ SÉèxɨÉ (1.11),
ªÉÉä%ʦÉvªÉɪÉzÉÖi{ÉÊiɹhÉÚÊzɽþxªÉÉiÉÂ* (1.12)
 Books referred to
• ár¢matsanatsuj¢t¢yam, (Ed. with the commentaries of
áa´kar¡c¡rya and N¢laka¸¶ha ) Chowkhambha Sanskrit
Sansthan, Varanasi,1983
• ºÉxÉiºÉÖVÉÒiÉ EòÉ +¨ÉþiªÉÖ´ÉÉnù, iÉäVÉ´ÉÒ® ˺ɽþ SÉÉè½þÉxÉ,¨Éä½þ®úSÉxnù ±ÉUÂô¨ÉxnùɺÉ
{ÉΤ±Éeäò¶ÉxºÉ,xÉ<Ç Ênù±±ÉÒ, 110002
• The Bhagavadg¢t¡ with the Sanatsuj¡t¢ya and Anug¢t¡,
Eng Tr. By Kashinath Trimbak Telalng, SBE Vol.
8MLBD, New Delhi,1983
 Conclusion
• Sanatsuj¡t¢ya is one of the numerous episodes/texts
which are interpolated into the epic.
• It preaches many philosophical doctrines.
• That way it preserves some of the philosophical
speculations and religious practices that were prevalent in
ancient India.
• It does not exclusively deal with Advaita system of
philosophy.
• There is wide scope for re-reading the text from many
angles.
 THANK YOU

SUNDARESWARAN