:GLOSSARY 0F TECHNICAL TE

A GLOSSARY OF TECHNICAL TERMS '

, N THE COMME
IN NTARIES 00F
COMMENTARIES

K.-»JAYAM.MA L
 A atom",
Qbssmy of Technical Tm
0] Technical Comm... n t
Terms in the Commune: J

of Sankara, Rimfinuja
of and
and Mad/um
Madlwa m the
on
Brahma-Sinus is a compilation of
Brahma-Simis of the
the meanings
and interpretations
and interpretations 0fof important
important technical
technical
terms found
found inin the rommenmics of
the commentaries of the three
the three
eminent ficéiyas
eminent Extiryru on the
the Brahman-t. which
Bmhmu-sfitms. which
represent the three main trends in the
represent the
understanding of
‘understanding of Valium,
Vedanta. The
The aim of this
aim of this
the e§cnlial
work is to explicate the essential meaning and and
subtle
subtle distinction these technical
among these technical terms
distinction among terms
from the view point of of individual doctrines
and
and contexts. It presents
conteitts. It pruenm thethe terms both
both in the
in the
and transliteration
dewnigafi script and roman transliteration
damniguri
arranged in
arranged in alphabetical order.
orderi Reference
Reference is
made the chapter, section,
made to the section, number
number ofthe
of the
silm,
silm, and
and the
the respective page
respective page. In
In addition
addition to
these, explanations found in important
explanations found important sub-
wherever
presented wherever
commentaries are also presented
'
necessary.
necessary. "
A GLOSSARY OF TECHNICAL TERMS
THE COMMENTARIES OF
IN TI-lE
fiANKARA,
SANKARA, RAMANUJA
RAmANUIA AND MADHVA
ON THE
ON THE BRAHMA-SUTRAS
BRAI-lMA—SUTRAS

Part One
Part One

K JAYAMMAL
jAYAMMAL

INDIAN COUNCIL
INDIAN PHILOSOPHICALL RESEARCH
OF PHILOSOPHICA
COUNCIL OF RESEARCH
DELHI
NEW DELHI
NEW

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Rarest Archiver
 GLOSSARYOFTECHN
A GLOSSARY OF TECHNICAL
l(_‘.AL TERMS

COMMENTARIES OF
IN TH r; COMMENTARIES
SANKARA, RRMANUIA
éASIKARA, RAMANUIA AND MADHVA
BRAHMA—SUTRAS
ON THE BRAHMA-SUTRAS

Part One.
Part One.

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 Published 1997
First Published 1997

(O lndian Council
© Indian of Philosophical
Council of Philosophical Research 1997

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part of
All rights reserved. No part publication may be
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 TO
DEDHZA'I'ED To
DEDICATED

Teacher
Revered Teacher
My Revered
BRA! IMASRI
BHKSYA-BHKVAJRA BRAI
BHKsYA-BHKVAJNA V.R.
IMAS'Ri V. KALYANASUNDAKA Smnum.
R. KALYANASUNDARA SASTRIGAL
been a perennial sourcc
has always been
who has of inspiration
source of inspiration and
and
acquisition of
guidance in my acquisition Vcdintic knowledge
of \'cd5ntic knowledge

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 Foreword
Foreword

Among
Among the the pathfinders
pathfinders to to the Ultimate Reality,
the Ultimate Reality. Sri Adi Sankara,
Sri Adi Sankara, 5r] Ramanuja and
Sri Ramfinuja and
éri
Sri Madhva supreme.
Madhva are supreme. A
A unique feature
feature of
of India’s
India’s religio—spriritual
religio-spriritual history
histow has
has
been the
been the appearance
appearance of of seers of of Truth and acaryas
Truth and Ecfiryas who, having realisedrealised the the supreme
supreme
tnith, have revealed
tnith, have revealed through their their immortal
immortal works, the verifies of
the verifies of Truth.
Truth.
The
The Hindu Lradition today living and
Hindu tradition is and vibrant—more
vibrant—more so, perhaps, its roots are
deep rooted
rooted in the eternal
in the eternal values
values and and ideals of the
ideals of the ancient religious and
ancient religious and philosophi—
philosophi-
works. One
cal works. One suchsuch important work workls18 the
the Brahma-sit": whichrs1s the
Brahma—tilt": which the text of of supreme
supreme
authority forfor every Vedz'mu'c school1n
Vedz'mtic school in India.
India. Sankara,
Sankara, Ramanuja and
and Madhva
Madhva wrote
their
their commentaries
commentaries on the Brahma-ultra,
on the Brahma—smfll,‘ to lead us
to lead us to the revealed
to the vs'ord, the
revealed word, the word
word
that turns into
that Sankara, Riminuja
reality". Sankara,
into reality’. Ramanuja and and Madhva
Madhva havehave set the the model
model for [or ‘sub—
‘sub-
sequent
sequent metaphysical
metaphysical thinking’
thinking’ and
and have
have set ablaze
ablaze a new path to the
the course
course of
of philo-
sophical thinking
sophical thinking in India. In
in India. In the
the present
present work, K. Alayamrnal, U.G.C.
Dr. K._|aya1111nal,
work, Dr. U.G.C. Research
Research
the Radhakrishnan Institute
Associate at the Radhakn'shuan
Associate Institute for
for Advanced Study in Philosophy,
Advanced in Philosophy, Univer—Univer-
sity of
of Madras, has has successfully tried the meaning and
tried to give the and subtle
subtle distinction
distinction among
among
the technical
the technical terms from the
terms from the standpoint of of individual doctrines and
individual doctrines contexts. In
and contexts. In
order that
order that one couldcould gain comprehensive
comprehensive understanding
understanding of
of the
the technical
technical terms
adopted by the Dr.]ayammal has
66(37):”, Dr.]ayammal
the 6061):”, painstakingly analysed almost
has painstakingly almost all all important
technical
technical terms (the vowels) vowels) whichwhich are arranged in alphabetical order.
in alphabetical order.
This
This work. whichwhich as at present
present planned, will run into into two parts. is addressed
addressed to
scholars, literary
philosophers. scholars, researchers and
literary critics, researchers and students
students in general.
ge11e1al. ThisThis
monograph will enhance our understanding
will enhance understanding manifold.
manifold. Dr jayammal
Dr. Jayammal s earlier
earlier work,
Thr
The SivajnanabodhasangrahabhasyaqfSwagmyogm
Sivajrianabodhasangrahabhasya qivagmyogt'n, English Fnglz sh Translation
'1 'mmlutian withwith Introduction
Introduction
and
and Indexes, published by the ofMadras has
the University oI'Madras already earned
has already earned for for herher a repu—
repu-
tation scholar in Sanskrit.
tation as a scholar Sanskrit. It that Part
It is hoped that ll of
Part ll the present
of the present volume
volume will also
also
see the
the light of of the
the day soon.

Man/1 25, I1996

Man}: 996 T.S.
T.S. DEVADOSS
Dewsnoss
Radhakn'shna'n Institute/OT
Radhakn'shna'n Institute/0r Director
Director
Advanced in Philosophy
Advanced Study in
Madras
University of Madras

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 Preface
Preface

The
The Brahma—5mm,
Brahma-sitm, along with the Giti
with the and the
Gin? and the Upanisads,
Upam'sads, is the the highest text of of authority for for
every Vedantic
Vedantic school school in IndiaIndia It analyses and and investigates
investigates the the Upanisads, which are the
Wanisads, which
crowns, as 1t 1t were,
were, ofof the
the Vedas. Among the
Vedas. Among the twelve
twelve (available) commentaries on
(available) commentan'es on the
the Brahma-
Brahma-
sfitra, the
sutra, the three commentaries are those
three principal commentaries of Sankara Ra'minuja
those ofSankara, Rituanuja and and Madhva. These
Madhva. These
represent the
represent the three trends1n
important trends
three important the understanding
in the understanding of of the
the Vedanta, although severalseveral
other
other systems have also developed on the
have also the basis
basis of of the
the Hasthinatraya.
Prasthfinatmya. Understanding of of these
these
principal commentaries
commentaries requires the the proper
proper comprehension of
of the
the technical
technical terms used
used by
the
the (3050115.
iciqas.
The
The aim of of the
the present explicate the
present work is to explicate the essential
essential meaning and and subtle
subtle distinction
distinction
among
among these
these technical
technical terms from
from the
the viewpoint
viewpoint of
of individual
individual doctrines
doctrines and
and contexts. An
attempt
attempt is made
made to prepare
prepare a glossary of
of such
such important technical
technical terms.
terms. Part
Part One, being
brought
brought out now, covers the the vowels. Part Part Two, comprising the the consonants, will be be published
later. This deals with
'l'his monograph deals exhaustively with almost all important almost all important teclurical terms, arranged
teclmical terms,
alphabetical order.
in alphabetical order. TheThe number
number of of technical
technical terms terms in this book is about
this book 1250. This
about 1250. This vol—
vol-
ume,
ume, it
it is
is hoped,
hoped, will
will serve
serve as an
an important
important tool
tool of
of research
research for
for those
those who
who want
want to
to tap the
tap the
veritable ocean of
veritable knowledge
of knowledge enshrined
enshrined in
in the
the Brahma-mun.
Brahma-siltm.
I am immensely grateful to Dr.
immensely grateful Dr. T.S.
T.S. Devadoss, Former Director, Radhakn'shnan
Former Director, Radhakn'shnan Insti- Insti-
tute for
for Advanced
Advanced Study in Philosophy,Philosophy, University of of Madras
Madras for for his
his guidance and and encour-
agement. Il also
agement. thank him
also thank him forfor his
his Foreword
Foreword to this volume.
this volume.
I record
record my reverential gratitude to my esteemed
my reverential esteemed teacherteacher Bhfisya-bhfivajfia
Bhisya-bhivajfia Brahmas’ri
Brahmas'ri
V. R
R. KalyanasundaraSasu-igal,
Kalyunasundara Sastrigal, former former Professor of Vedanta Vivekananda
Professor ofVedanta, VivekanandaCollege, Madras. Madras. I
have been
been studying
studying thethe Vaiinta texts‘
Vedanta under him
texts under him for several years Of
for severalyears Of special reference
reference 15 is the
the
kindness and
kindness and readiness
readiness withwith which
which he he taught me in in detail,
detail, Sri Sankara’ sBrahma—sutm-bhasya.
Sri Sankara’sBmhma-sitm-bhisya.
I am indebted Narasimhachary, Professor
indebted to Dr. M. Narasimhachary, Professor and and Head
Head of of the
the Department of of
Vaishnavism, L' nivcrsity of of Madras,
Madras, underunder whomwhom I made made the the study of of the
the text ofof Ramz'tnuja'
Ramanuja'ss
Sribhisya with Sudarsana
Sribhasyu Sudarsana Suri’sSfiris Smtapmkifiki.
Smtapmkizfikfi. lI thank thank him him torfor having made necessary im-
made necessary
provements and modificanns1n
and modifications this study.
111 this study He has also
He has gone through the
also gone entire material
the entire material In 1n
several stages and valuable suggestions.
offered valuable
and ofl'cred suggestions.
I express
express my my deep sense of of gratitude to Vidyimtna
Vidytimtna PanditPandit §riSri V. Nagaraia
Nagalaia Sarma
Sarma who
taught me the the text of Madhva's Brahm-sil-ra-bhisya
of Madhva's withJayatirtha’s
Brahm—sfit-ra—bhisya withjayatirtha’s Tattva
Tattva fiakiiiki.
Prakfis‘ikfi. Study-
Stud
ing the
the text of of Madhva
Madhva not is not easy,
easy, given the the cryptic and and turgid style of of the
the author.
author. That
That Sri
Nagaraja Sarma
Nagaraja Sarma has made the
has made the teachings
teachings of of Madhva
Madhva very simple, makes makes me all all the
the more
sensible to his
sensible kindness.
his kindness.
My sincere thanks are due
sincere thanks due to Dr. V.K.S.N. Raghavan, Professor, Department
Dr. V.K.S.N. Department of of
Vaishnavaism, University of Dr. Panneerselvam,Reader
Madras, Dr. Panneerselvam,
University of Madras, S. and Dr. G.
Reader and Dr. G. Mishra, Lec-
Mishra, lec-
turer in the the Radhkrishnan Institute for
Radhkrishnan Institute for Advanced
Advanced Study in Philosophy, University of
in Philosophy, of Madras,
for their
for their kind kind help in various
various aspects connected with
aspects connected with thethe publication
publication of of this
this volume.
volume.

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 anface
Preface

thankful to Dr.G.
I am also thankful Dr.C. Sakuntala, former Research
Sakuntala. former Research Scholar of the
Scholar of the Department of of
Vaishnavism, University of
Vaishnavism, University of Madras and Dr.
Madras and Dr. P. Narasimhan, Research
P. Narasirnhan, Associate of
Research Associate of the
the
Radhakrishnan Institute for
Radhakrishnun Institute Advanced Study in
for Advanced Philosophy, University of
in Philosophy, Madras for
of Madras for their
their
valuable
valuable help in
in preparing this work.
work.
I am thankful
thankful to the authorities of
the authorities of the
the University Grants Commission. New Delhi for
Grants Commission. for
having awarded Research Associateship
awarded Research also thank
from 1993. I also
Associateship to me from thank the
the authorities of the
authorities of the
University of
of Madras
Madras forfor pennitting
permitting me to do research at the
do research the Radhakrishnan
Radhakrishnan Institute
Institute for
for
Advanced Study in Philosophy.
Philosophy.
heartfelt gratitude to the
I wish to express my heartfelt Indian Council
the Indian Council of
of Philosophical
Philosophical Re-
Delhi
search, New Delhi for
search, for publishing the present
publishing the volume. I
present volume. thankthank the
the Member-Secretary
Member-Secretary Prof.
Ashok Vohra the kind
Vohra for the he had
kind initiative he had taken
taken to bring out this
this volume. also thankful
volume. I am also thankful
to Budd hdev
Shri Budd
to Shri Bhattachaiya, Executive
hdev Bhattachalya, Editor of
Executive Editor ofICPR: for the
ICPR, for the meticulous
meticulous care with
with which
which
he formatted and
he has styled, formatted and designed this book.

K. JAYAM
JAYAMMM AL

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 Introduction
Introduction

The
The Brahma—5mm
Brahma-Jim: ofof Badarayana
Badarayana1s exposition ot
IS an exposition ot tlte philosophy of
the philosophy of the Upanisads lt'
the Upam‘sads. IS an
lt'1s
attempt
attempt to systematise and
and correlate
correlate the
the various
various strands
strands of
of Upanisadic
Upanisadie lhought.
thought. Sankara
Sankara says
that the
that the Brahma—sutms
Brahma-tunes string together the like flowers
the Vedanta texts like flowers
kummagmthandtthatufil sfitrfigu'hit
Vedfintam'tkya kummagmlhandrthatvfil
‘Vediruavfikya sfitrfiguin'z
ll'edfintavfikyfini hi sitmimdfihrtya
Veddntavfikyfini vicaryrmle"
sfitraimdéhyt‘ya vicfiryamfl
The
The Brahma—517M;
Bmhma-sfltra deals deals mainly with with the nature of Brahman, the individual
of Brahman, individual soul and the
soul and the
world.
world. It It has four chapters (adhyriyas)
four chapters and each
(adhyr‘ryas) and each of them is divided
of them divided intointo [our (pfidas). Each
[our parts (prides). Each
pfida is divided into various various sections (adhikamtzas)
(adhikamtzas) made made up of st'm'as
up of sz'ttras varying in in number.
number. Each Each
adhz'lamma according to
adhz'kumna according to the
the commentator
commentator takes
takes up
up for
for consideration
consideration a visaya vfikya
vfikya (Yedic
sentence)
sentence) serving as a source source for for the philosophical
philosophical topic under tuider consideration.
consideration. This is followed
by a reasoned
reasoned account of of the
the topic or subject-matter,
subject-matter. the the doubt controversy centering about
doubt or controversy about
it, the
the prima—Iacie
prima-[acie view and the
view and conclusion aimed
the conclusion aimed at.
It is difficult
It understand these
difficult to understand these sfitms without a lucid
ultras without lucid commentary.
commentary. Many eminent eminent
ficfiryas commentaries the
fiairyas wrote commentaries on the Brahma-sfitm, interpreting the sfitras to establish their
Brahma—512ml, the si‘itras establish their
own docudocu ines.
mes. Though there there are about
about twelve main main commentaries
commentaries available on the the Brahma-
Brahma-
sfitra, three
sutra, three commentaries
commentaries are quite popular 1n the Vedantic
in the Vedantic tradition, vi7., those of
vi7.., those oi Sri
Sri
Sankara,
Sankara, (Kevaladvaita),
(Kevaladvaita), Sri Sri Ramanuja
Ramanuja (V2it’istadvaim)
fVis'ijpadvn-ita) and
and Sti
Sri Madhva
Madhva (Dvaita).
(Dvaita). Each
Each of
of these
these
commentaries
commentaries in in turn has many
turn has many sub-sub- commentaries,
commentaries, glosses, etc. etr.
Sri Sankara
Sri Sankara (AD 788-820) attempted attempted to build spiritual view oflife
build a spiritual oflife on the basis ofVedic
the basis ofVedic
testimony (sruti),
testimony (mm), reasoning (yukti) and experience (anubhava)
(with) and (anubhava). He He tries to show show thatthat the
the
Upanisadic
Upanisadic passages could could be be properly interpreted on the the lines
lines of of‘ absolute
absolute non-dualism
non-dualism
(Kevalidvaz'ta).
(Kevalfidvaita). AccordingAccording to to him, Brahman is saka't-finanda
him, Brahman sat-cit-(inanda (existence-knowlcdgc-bliss).
(existence-knowledge-bliss).
Brahman is the
Brahman everything
the only reality, everything else
else being unreal.
unreal. Brahman
Brahman attributeless, infinite
is attributeless, infinite
and eternal.
and eternal. The appearance ol'
The appearance of this world due is due to mfiyfi, the the illusory power power of of Brahman
Brahman
which is neither
neither sat Sankara regards the diversity as falsely superimposed on Brah-
rat nor asat. S'ankara Brah-
man. The The individual
individual self self is a product of of the
the concealment.
concealment. of of Brahman
Brahman by avidyd. avidyfi. The The indi-
indi-
vidual, instead
instead of of recognising
recognising himself
himself to be
be one
one with
with the
the ultimate
ultimate reality, falsely identifies
identifies
himself
himselfwith with the sense-organs, etc. He
the body, sense-organs, He becomes
becomes agentagent andand enjoyer,
enjoyer, accumulatesmerits
accumulates merits
and demerits and
and demerits and undergoes a series series of embodied existences.
of embodied existences. The The individual
individual self self becomes
becomes
identical
identical withwith Brahman
Brahman when annihilated. For the
when am'dyfi is annihilated. the jiva, recognise or realise
Jim, to recognise realise its
own essential
essential nature, which was always there,
nature. which itself the
there, is itself the attainment
attainment of of liberation.
libetation. Knowl-
Knowl-
edge alone
alone leads which is of
muktz', which
leads to mukn', of two types. Videha release after
mukti is release
Vida/ta multti after the
the fall of of the
Lhe
body whereas
whereas fivanmukti is release while
jivanmukti release while living. living.

*sankmsmhma—mmahaga 1.1.2
*sfliitamsmhmammbhaga 1.1.2 (P.
(1’. 11)

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xii
xii Introduction
Introduction

The commentary
commentary ofSri of Sri Rfimz'inuja
Ramfinuja (AD 1017-1137) on the Brahma-sitmis Brahma—Sunnis called éfibhfigya §fibhfisya
Ramanuja
Ramanuja' is
I S the
the chief
chief exponent
exponent of
of Wfistddvaita.
Vifistfidvaita. The
The relation
relation between
between the
the individual
individual souls
and
and the
the Supreme
Supreme Being rs severally
is severally known
known as ‘ll'ifesana-vifesyabhéva, pmkfira—‘prakfin'bhava'
as Mfesana-visegyabhava, pmkfim-prakfiribhr'ma'
and chiefly as ‘.iafira-s'afiri-bhfiua’.
'fafira—s’afifi—bhfiua'. Brahman Brahman is endowedendowed with with all auspicious qualities. The
auspicious qualifies. The
material
material Nature
Nature and and the the individual
individual self self are real constituents
essential, real
are essential, constituents of of Brahman's
Brahman's nature.
Matter (acit) and
Matter (acit) and the the soul
soul (cit) form the
( cit) form the body
body of of Lord
Lord Nariyana,
Nariyana, who who is is the
the inner
inner ruler
ruler
(antaryfimz'n). Matter
(antaryc‘zmm). Matter and and souls
souls are called
called thethe modes
modes (fnakfim)
(frrahara) of
of Brahman
Brahman (pmkfin'n). The
(prakfin'n). The
individual
individual souls will be
never be entirely merged in Brahman. in Brahman. After liberation liberation from from physical
embodiment attained
embodiment attained through bhakti arjrrapatti, aer-rapam, the the individual
individual soulssouls reach Vaikutttha and
reach Vaikunfha and
stay there
there forever in a state of of bliss, rendering
rendering service to sfiman Sfiman Nirayana.
Niriyana. The The self, though
pure in itself becomes
pure associated with ignorance and
becomes associated and selfish desiresdesires through its contact with
matter (acit). When When the the association
association with an‘! ad: cut
is cur away, the
the self
self becomes
becomes freed freed from
frorn avidyd
avidyfi
and
and is emancipated. Bhalm' the chief
Bhnltti is the chief means to final emancipation. Rz'unz'tmija Rr'uninuja follows in his
Bhtisya the
Bhfi.;_ya the authority of of Bodhayana.
Bodhayana.
Sri
gri Madhvécirya
Madhvaciirya (AD 1199-1238) 1199—l 238) is the historically acknowledged
is the acknowledged founder founder of of the
the Dmitri
Dvat'ta
system.
system. Besides
Besides the
the Brahma—sitra—bhfiya
Brahma-sitra-bhfiga he
he also wrote brief
Anubha'sya, a briefsummary
Anubha'sya, summary of of his larger
Sitra-bhigya and
Sfitra—bhfisya and Anu-vyakhyéna,
Anu-vyfikhyfina, an elaborate elaborate metrical commentary on the
metrical commentary the Brahma-sitm
Brahmsitm itself. itself.
According
According to Lo Madhva, Brahman Brahman is only the the eficient
efficient cause of the universe. He
of the absolutely free
He is absolutely free
and
and is the
the all-perfect
all-perfect one. Though the the world
world andand thethe individual
individual soulssouls are real. real, they are not
independent of
independent the Supreme Being.
of the
The firms are of
The firms of three
three kinds:
kinds: deva, minusamfinusa and and dinava.
dfinava. Only Only in in Madhva's
Madhva’s system there there
is the
the doctrine
doctrine of eternal damnation.
of eternal damnation. Individual
Individual soulssouls are self-luminous
self-luminous in themselves but
in themselves but
their
their intelligence becomes becomes veiledveiled by avidyfi. When When the direct knowledge
the direct knowledge of of God
God arises.
arises, igno-
rance is dispelled. Bondage is due
dispelled. Bondage due to attachment
attachment and and liberation
liberation is produced
produced by the the direct
direct
realisation
realisation of of God.
God. The The state
state of liberation of
of liberation is of four
four kinds,
kinds, viz., silohya,
sélokya, sfimipya, sfinipyasfin'rpya and and
sfiyujya. Even the liberated enjoy bliss
the liberated devotion. There
bliss through devotion. There is a gradation of of bliss
bliss even
among the
among the released.
released.
These three
These commentaries are always the
three commentaries the source books books of of reference.
reference. A. A Word-Index
Word-Index to
Sankara's
Sankara's Bmhma-sfitra-bhdsya
Brahma-sitm-bhfisya had had been
been published in two parts parts by thethe Radhakrishnan Insti-
tute for
for Advanced
Advanced Study in in Philosophy,
Philosophy, University of of Madras,
Madras, in the the years 1971 and and 1973.
1975.
The present work.
The present titled ‘A
work, titled ‘A glossary
glossary of of technical
technical terms terms in the commentaries
in the commentaries of of Sankara,
$ar'rkara,
Rfimanuia and
Rimanuja Madhva 0n
and Madhva the Brahma-Sfitms’is
on the Brahma—Sfitras’is the the first
first of of its kind. The
its kind. The first part which
first part which is
now being published covers the the vowels
vowels 'a’(€fi)
‘a’(3?) to 'au’ (all).
to ‘au' The rest
(all). The rest ofof the
the work
work comprising
the
the consonants will be
be brought out as Part
Part Two.
Two. The
The present
present work
work covers almost
almost all impor—
impor-
tant technical
technical terms. Although certain certain words
words used in common parlance cannot cannot be called
called
technical
technical terms
terms in the strict
in the strict sense of the term,
of the attain new dimensions
still they attain
term, still dimensions of of meaning
when interpreted
interpreted by the the great
great ficiryas,
a—cfiryas, e.g., atai}, atha, etc.
e.g., atoll,
All the
the terms are arranged an alphabetical
in alphabetical order.order. In addition to
In addition to the
the meaning and and the
the
interpretation of
interpretation three commentators, explanations found
these three
of these found in important sub-commen-
m important sub-commen-
taries are also
taries also presented wherever wherever necessary. For Sankara, Padmapada
For Sankara, Badmapfida’ss ‘Paficapc'zdikfi’
‘Pancapt'zdz'ka ‘andand
Vacaspatiniisra's
Vicaspatimisra' s ‘Bhamali’,
‘Bhumali’, for
tor Rfimfinuja,
Ramz'innja, Sudarsanasfiri’s
Sudaréanasurib ‘Smtaflukfifikfi
‘Smta-prakfisilta' 'and
and {or
for Madhva.
Madhva.

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 Introduction
luhvduction xiii
xi ii

jayarirlha's ‘Tattvaprahiir’hfi’and
jayarirtha's ‘Tattvapmhasihfi ‘and Raghavendratirtha's ‘Bhrivadipa'are referred
Righavendratirtlia's ‘Bhavadipa'are referred to. The
The edi-
tions consulted
consulted for the present
for the present work
worlt are as follows:
follows:
l. Sarina“:
1 S'Afimlu: Brahma-sfiha-bhfisya,
. Vol. VII.
Sris’ar'zkzzra—gmnthfivalr', Vol.
Brahma-sfitra-bhisye .§fi§ai1kara-gmnthfivali, Books, Madras,
(Samata Books,
VII. (Samata Madras,
1983).
RRMENHJAZ Sfibhriyya
2. RRMANHJA: with Smtafrrakfis'ikfi
Q'fibhr'tjya with Smlaprakfis'iké of Sudars‘anast'u‘i, Vols. 1l and
of Sudan'anasfui, ll edited
and 11 edited by Sri
Sll
Uttamur
UttamurT. T. Viraraghavacarya (Sri Visishtadvaita Pracharini Sabha, Madras,
Viraraghavacarya (SriVisishtadvaitaPrachariniSabha,Madra 1089).
s,1089).
3. Bruhma-sfitra-bhigya with
avxtmtvaz Bruhma-sutra-bhfisya
3. MADHVXCRRYAZ with Tattvaprakdiika of Sfi
Tattuap‘rakéiihfi of Sri jayatirtha
jayatirtha and‘BhEvadipa
and Bhavadipa
of
of Righavendratirtha,
Raghavcndratirtha editededited by RHSRS. Panchamuki,
Panchamuki, chs chs. I, 11, III and
II, III and IV (Karnataka
(Karnataka
Historical Research
Historical Research Society, Dharwad, 1980
1980 and
and 1981).
The
The editions
editions chosen for the
chosen for sub-commentariesare
the sub-commentaries follows:
are as follows:
1. Pmmim .ermt:
l. PADMAPKDA edited with
Paricapfidiké, edited
ACKRYA! Paricapfidika, translation by TR.
with translation TR. Srinivasan, (Bhavani
Book
Book Centre, l989).
Madras, 1989).
Centre, Madras,
2. SHqu, Sahkarabhisyarhwith
Brahma-5111111 §a1ikambhfisyarit
511mm, _].L.: Bmhma-sfitm the commentaries
with the commentaries Bhfigyammapmbha'
Bhlisyammapmbhfi
of
of Govindananda, BhdmaliofVicaspatimista
Govindananda, Bhfimati and Afsfiyam'maya
of Vicaspatimisraand Nyfiyam'rrraya of Anandagin' (Motilal
ofAnandagiri
Banarsidas, New Delhi,
Banarsidas, New Delhi, 1980).
1980).
As regards translation. editions are closely followed.
translation. the following editions followed.
l. SANKAM:
1. sums/t: translated by Swami
Brahma-sitra-bhdgya, translated
Brahma-sitra-bhfisya, Gambhirananda (Advaita Asrama.
Swami Gambhirananda Asrama.
Calcutta, 1972.)
Calcutta, 1972.)
Wu“;
2. RAMNUJA: Commentary on the Vedanta
Vedanta Sfitras, translated Thibaut, The
translated by George Thibaut, The Sacred
Sacred
Rooks of
Books of the
the East; XLVIIl (Motilal
Vol. XLVIII
East; Vol. Delhi. 1962).
Banarsidas, Delhi,
(Motilal Banarsidas,
WUJAZ
RAMNU1A2 Sfibhc'rs‘ya, translated by M. Rangacharya
gfibhasya translated Rangacharya and and M.B.
MB. Varadaraja Aiycngar,
Aiyengar, Vols.
Vols.
I, ll and ill
1, II and lll (The Educational
(The Educational Publishing
Publishing ConMadras.
CohMadras. 1964, 1965).
1964, 1965).
. MADHvAchvA:
avitcxmt: Commentary 011
. on the Vedanta Sfltras, translated by S. Subba
Sritras, translated Subba Rao
Rao (Minena
(Minerva
Press, Madras, 1904).
Madras, l904).
. VACAsPAn:
VACAsrAn: The
. The Bhamati edited with
Bhfimali (Catufm'itri), edited English translation
with an English translation by 8.8.
S.S.
Suryanarayana Sastn'
Suryanarayana Sastri andand C. Kunhan Raja (Theosophical
Kunhan (Theosophical Publishing House.
House, Madras.
Madras,
1933).

Followed in
Guide-lines Followed
Important Guide-lines in This Work
This Work
May be
be Stated Follows:
Stated as Follows:
Lei 1n is first given in Devanigari
l. A term
1. transliteration. Meaning
Devanagari followed by its transliteration. Meaning ofof the
the
term is also References to the
also given. References the chapter, pada,
pfida, number
number of
of the
the sr'm'a
sutra and
and page
page number
number
occuring in Sankara's commentary are presented first. The
Sankara‘ s commenta1y The initial and final words
initial and of the
words of the
explanatory statements are quoted with with proper
proper references. Then follows
references. Then follows the
the intrepretarion
intrepretation
oi Sankara
of Sankara for
fut the wherever necessary,
the term; wherever necessary, for
for some
some terms the
the interpretation of the
of the sub-
sub-
commcntators
commentators is also Sankara’s explanation is followed
also given. Sankara’s those of
followed by those Rama11u|a and
oi Riminuia and
Madhva on the
Madhva lines.
the same lines.
2. In
In a majority
majority of the technical
of cases the technical ternts
terms found the commentaries
found in the commentaries are presented
in their
in forms, omitting the
their stem forms, inflections.
the inflections.
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xiv
xiv Introduction
Introduction

m
For example, the
F01
W
the stem Nillfi'la (amt
;--l
(amffimc'itva) alone 1iss given, while
mmritua) alone'
when the
But when
(arhs’firiijimafiz). But
text as ai'fl'lfilfl (avhsamfitvam). the terms are the
whilc'it occurs in the
1t occurs the
quotations of
the exact quotations

W
aphorisms, without
aphorisms, they are given as they are, without omitting the the inflections,
inflections, e.g.,
e.g.,
(champ/1mm).
m (aharagmtufit).

Against the
3. Against of each
the occurcnce of each term there
there will be
be two sets of
of numerals.
numerals.
aim: arhs'ab
example, aim
For example, s’.11.111.43 (47a)
arits'alz 511111145
(11.379)
R.Il.iii.42 (H.379)
M.Il.iii.43 (11.198)
M.ll.iii.43 (H.198)
The
The three numeralsm the
three numerals the filst indicate the
first set indicate the number
number of of the
the chapter (adhyaya), panic
pada
and
and aphorism rcspcctiv.cly
respectively In the the second
second set Sankara s commentary
set. since Sankara’s commentary is published'
published 111
1n
a single volume,
volume, only the the page
page munber
number 1s given. Rfimz'muja'
Rimanuja's s eommentzuy
commentary is in
in two volumes.
volumes
whereas Madhva's
whereas Madhva's is is in four volumes.
in four volumes. So,
So, in the second
in the second set of numerals,
set of numerals, the volume number
the volume number
and page number
and page indicated for
number are indicated for these
these two commentaries.
commentaries.
Thus
Thus 3W:
6W: (an'u’alz) Sankara's commentaly,
(ariu'alt) occurs in §af1kara's commentzuy, in Adhyfiya II, Pfida iii and and 21th
apho-
n'sm 43 on page Réminuja's commentary,
page 478; in Ramz'inuja's in Adhyfiya II, PMaiii and
commentary, in Adhyiya Pfidaiii and aphorism 42 on
page 379 the second
379 in the volume and
second volume and in Madhva's commentary,
in Madhva’s commentary, in Adhyfiya ll,
in Adhydya Pfida iii and
II, Péda and
aphnrism 43
aphm-ism 43 on page
page 198'
198'1 n the
the second
second volume
volume.
the first volume
4. In the volume ofRamanuja's
ofRamanuja' s Sribhisya a: e two subsections
the1 e 31
Sribhasya there (sam/mpu). The
subsections (sum/11411.5). The
first subsection
subsection covers pages 1-256. The second subsection1s numbered afresh from
pages 1-256. The second subsection 15 numbered afresh from 1 on-
1

wards and it ends

and it ends with page The reference
350. The
page S50. reference to the the second
second subsection
subsection has been
been made
made in
this
this glossary,
glossary. only for the first aphorism.
for th'e aphorism.
For example, 31m
BIG-111%!
akhyfiti
R.I.i.1.(ii) (1.27)
Thus 313111? (akhyfiti
Thus 31m (akhyati ) must be understood as occuring in Adhydya
be understood Adhyfiya I, Piida i, Apho—
Apho-
rism l, Section ii, on page
1, Section page 27 in
in the
the first volume.
volume.

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List 0f
List Abbreviations
of Abbreviations

Jayatirthu
Jayatirthu

M Madhva
Madhva

Padmapida
Padmapida

Rimz‘muja
Riminuja

Rg Rfighuvendrafirtha
Righavendratirtha

Sahkara
Uh

Saflkara

8.8.
3.3. Sudaréanasfiri
Sudaréanasfiri

V.M.
V.M. Vficnspnlimiéra
Vicnspaljmifira

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 Table of Transliteration
Table of Transliteration

ifia
(Ha 3115
3315 3i
‘Si iil

Eu
Eu

Ff!
"El
31':.
‘$13

He.
11c
fir
fir
Qai
Qai
it
it
3:10
afio
Sfau
Gian 31am
Bialil at}
3?: ill}

§k
5k akh
likh 1ilgh
131gb Eh
en
it,
in am
Qch EU
“U stjh
11h if)
in

ZL
ZL
\
x -. W1
1w 3d aadh
dh
1L
ELL qth
'{th {d
{d qdh
H1 dh in
=Ln

HP
‘LP ‘Eph
‘EPh 1b
‘(b ‘Lbh
‘lbh 1{m
tLin

‘1?
‘I? :1-
‘if 611
Ell Til v
El

am
‘eu ‘Lé
‘H Rs
Rs E 11h

at!
Q! fiks
Ms in
1U U1fi
aj

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 One
Part, One
Part

aim: —aficrrlimfiaa1'q’
3W:—3fiqmfiflil1'q’
Amfalz Aupadhikabhedavéda
[117151111 — Aupcidhz'kabhedavfida-

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all": an'tfalt arm-dawn akannavafivatvtt

3M: mits'aft- part SILiiiAS (430)

Sum. 4s (478) individual self and the. Supreme Self.
malt ------ an'tiab R. II. iii. 45 (II. 382)
The individual should be a part of God even as a between the individual selfand the Supreme Self.
spark is of fire. The individual is a part only ap
parently, f'nr the partlcss Brahman can have no Mathis): the whnle.
parts in the literal sense. R.II.iii.45 ( II. 382)
tantra - ----- II. iii, 44 (480) Supreme Being.
The mantra tcxt also reveals this fact. ‘Purusa is Mahara-{mtvrit-since it is not a sense-0|‘-
greater than even that creation. All beings are gan
merely a foot (part) of His...‘ etc.
9.1m. 11(508)
mm ------ avagamalt (480)
altam'patvfit ------ abhyupaga'myate
.ltr'tia, (part), pfida (foot) are synonymous with
Htfiga (a portion). From this also the individual is P'rfirta is not an organ, in as much asprfigm, unlike
known to be a part. the eye etc.. is not recognised to be a sensenrgan
from the point of view ol'its determining through
apt m .rmrtryatz. ------ 11.21114.“480) (cognition) some object of perception.
Moreover in the Bhaguvad Gila-also it is stated that RJI. iv. l0 (H.395)
:he individual is a part ol' God. ‘An eternal por-
aon of myself has become an individual soul in on account of the absence ol' activity
the world of the creatures‘. akamnatt'r'tt ------ dagalt
8.1]. iii. 42 (II. 379) Karaqta means action. The objection which was
gum ------ it, raised viz., because it has no action, that is because
the prfigm is devoid of that action which is of patr-
.ndividual self is a part of the Brahman. ticular use to the individual self.
it: ------ ma I]. iii. 45 (II. 382) M. II. iv. 12(Il. 237)
5s a part is understood that which constitutes a The other breaths being instruments and the chief
portion of some thing. A distinguishing attribute breath not being an instrument, it is proper to
3 a part ol' the thing distinguished by that at- admit that it_ is superior to all other breaths.
‘:ibute._]ust as the possessor of light is a distinct
entity from' light, the Supreme Sell‘ who is the ERR-Iii akartflta—not related to a subject
min (or whole) is a distinct entity front the indi-
rtdtlal self which is His own mitia (or part). R. II. ii. 30 (II. 304)
I. ll. iii. 43 (H. [98) Knowledge
Ladmdual self is a part ol‘ the Lord. amt-fiat ukarmaka-not related to an object
aidinfi ------ fir/aft R. II. ii. 30 (II. 304)
F rotn the several texts declaring the individual self Knowledge
-.-:- be variously related to Brahman, the individual
cit‘ is said to be apart ofthe Lord. W aka1muvuiyutvw—not being subject to
thither aridfiriu'itva-relationship between a part the (results of) past action.
2/1 the whole. R. m. ii. 11 (n.435)

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mm:
mm. alrama-satitpfidyfih
alranna-sampfidyfil} 31%“
3W alLyam
alesam

m:
W
311-31
m 11.11.
ahama-smitpidyfilt-diings not ca- R.
timer: akama—san'tpidyfib—diings (11.273)
11. i. 35 (11.273)
pable of
of being of actions.
being acquired by means of actions.
akrtatvas’ravazm—declarationof
W akflatvas'mvana—declaration of being
being
R.I.i.2l
11.11.21 (1.243) uncreated
uncreated

mm:
m: akamah —free from
akfimalt —frcc desire
from desire (11.624)
R. IV. iii. 13 (11.624)

W
M.
M. 111.
III. iv. 43 (111.333)
43 (111.333) Brahmalu/w
Brahmululra

atab ------ (11:5th

atoll ------ nhfimft ahramatmivéda -the
W ahrammmivida
mention any
not mention order of
view which
—the View
creation.
which does
does
One should
One then he
eschew prohibited desires; then
should eschew he is not any order of creation.
said be free
said to be from desires.
free from 11. iii. 10 (439)
S. u.
3mm
m ahfiya—nonembodied
nkfiya—nonembodied 313: alrsal;
31H: align};

S.
S. I.1. i.1. 4(25) M. 111. iii. 60 (111.268)
Brahman
Brahman sensuous perception
sensuous

313m‘ akfim—thc
SENT ‘a'
akim-thc syllable 'a' m aksam—thc immutable
31$! ahsara—thc immutable
S. 1.
s. I. ii. 22 (128)
M. 1.
I. i. [(1.24)
same ------
ranta abhitUtzi'yrzkaft
------ abhidhzi'ynkaft ------avihfimh
aksaran't ------ avilrfimli
altsaran'i

the which pervades declares (1) The immutable is

The immutable is the ultrnanifested that
the ulttnan'tfested that is
is
the syllable ‘a' which pervades all speech,
speech, declares

m
the Brahman.
the Supreme Brahman. begittuittgless mfiyé,
beginniugless miyi, that
that is, a kind
kind of
of power
power
belonging to the the source of ol' name and
and form
form
and
akz'nyakarazm—without a body and
3m akin-akampa-without God) that
(viz. God) is the
that is the latent state of
latent state all the
01' all the
senses elements, that has
elements. that has God support. that
God as its support. that is
S.
S. l.1. i. 4 (35)
(as) a limiting adjunct to God Himself, and
God Himself. and that
that
than all
is higher than modifications, but
all its own modifications, but
heurtbtsya ------
heuahnya ------ flumsasya
purusasya unmodified.
itself unmodified.
is itself
Purusa (that mere consciousness
is) mere without aa body
consciousness without body
Pumsa
and
( that is)
and senses.
(2) tasmin ------ Brahma
lasmin ------ Brahma I. m'. 10
I. iii. 10 (160)
(I 60)
must be
akgara must
ahgam be the
the Supreme Brahman
Brahman ac-
31m
31m akifiajfia—one
of
of anything
who is not conscious
akifiajjfia-one who conscious cording to
cording
does not
docs
to its derivative sense of
its derivative
decay and
not decay and that
that which
of that
that which
which pervades
which
pervades all,
all,
R. iii.
1.111.
1. 43 (11.92)
(11.92) thereby the
conveying thereby the ideas of eternality and
ideas ofeternality and
omnipresence.
omnipresence.
the
the individual
individual self, during deep sleep.
altsamn't (V.M. 127)
dictum") pammfitmaiva (VJ/1. 127)
31%
31W akrta—tlte that which
otte that
alarm-the one which is not produced alisara
aksara is the supreme self
the supreme self
as an ellect (release)
ellect (release)
S.
s. i.1. ii.
11. 21 (127)
------ paraft
(3) tadetat ------ pamfi 1.l. IV. 33 (23!)
(231)
sometimes a-qyalua
sometimes avyakta is called
called the
the immutable.
immutable.
iii. 50
M. 111. iii. (111.245)
50 (111.245) the text ‘Far
in the
as in ‘Far from
from ...,'
...,' etc.
nilyn pumsfirthrth
nitya (j. 246)
Pumsiirlhah (1.246) the letter iii. 9
lll. iii.
Orr'l. [11. 9 (628)
aksam is the
(4) ahsam letter 0751. (62B)
the of human
the goal of eternal.
human life which is eternal. R. I.
R. iii. 99 (11.20)
1. iii. (11.20)
mm
awn—3131:1111: of
akrta—abhyfigama—acquisition of
akym-abhyigamacuisition ( 1l)) akgaril ------
altgarfil ------ para);
para};
lhat which
that which has not been
has not effected by oneself
been effected oneself aksara is prakrh'
akgam is because Supreme Self
prakrh because Sclf is
is
S.
S. [1.
11. i. 36 (s44)
(344) than what
higher than what is beyond
beyond (altrara)
(altsara) pmkm’.
mq-tt'.

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mfirqi aksarudhiyfirii
(‘2) ahsamrh ------ Brahma I. iii. 9 (11.23)
aksaran't means the Supreme Brahman. The
text. ‘1n the ...,' etc. declares that the sup-
porting ofether and all other things proceed
from command. Such supreme command
through which all things in the universe are
held apart cannot but belong to the Supreme
self. Therefore the commanding ‘imperish-
able‘ is none other than the Supreme Self.
' 3) svmflpetza avikfiran'z (5.5. I. i. l) (1.39))
immutable by nature.
ainuta itt' v6, 11a ksamti iii v6 aksamn'z tat
that. which pervades or that which is not de-
stroyed (Prakfti).
14) aksamrh hamlt l.iv.8 (H.114)
aksam is the individual sell‘.
M. I. i. 1(1. 40)
dasmin. ------ altgamfl't l. iii. 10 (I. 240)
1 l'I In the text, ‘lndeed in etc., the altgmu is
Brahman only.
<2) Pflhiqyfidi ------ pripa'hl. ii. 21 (1.208)
From the text. ‘everything ..., : etc. where
mention is made of the most exalted of the
exalted among the imperishablc and from
the sruti passage, ‘The unchangcable ...,' etc.,
prakfli seems to be declared as the imperish-
able.
W aksamdhiyfin'ewf those who have at-
tained the knowledge of Brahman.
M. III. iii. 34 (III-215)
RUklll/j (I. 216)
the released
will m: altsamdhijfirit armmrllullg —c0n-
ceptions about the immutable should be combined
s. [11.111. as (s71)
ripara ----- - avaroddhatryall.
Conceptions involving the negation of distinctions héragmruhitan't (V.M. 186)
about Brahman should be combined everywhere.
avid agotm'ni
R. III. iii 33 (ll-498) '
ln all vidyfi: there is inclusion (admission) of the
ideas of not being gross etc. which are connected
with aksara (Brahman).
W ahsaraiabdavfisya-One denoted by
the word akgam (Supreme Lord)
S. t. ii1.10(159)
31m aksirlhasannikaqa-Contact of the
sense-organ with the object
S. I. i. 1 (IG)
W akguidhEmAhc beingwithin the eye (Su-
preme Self)
R. I. ii. 16 (1.3l3)
mm ahhaadaripaminandamayam
inandamayawho is an indivisible whole.
R. I. i. IS (1.194)
mm akhapdaikamsacinmfitra-
swripa-That entity, whose essential nature is ab-
solutely pure intelligence (Brahman).
n. n. 111. 42 (11.381)
m akhyfiti-the atu'ibute ofone thing appear-
ing as that of anorher.
R. l. i. 1(ii) (1.27)
What becomes manifest to consciousness is the
non-apprehension of the diflerence between two
things; the attribute of one thing appears as that
ofanother and two perceptions have to appear as
only one (the view of the Sinkhyas and Pribha-
karas).
unfit-art agalih5—failure to discover any other way
out
s. t. iii.14(166)
m agohurb-Without source
s'. I. ii. 21 (123)
without a source
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arfit agm W agrajvalzmam

BIfiI ugni-fit'c ‘Kindling the fire’ means ‘the ceremony ol'install-

R. I. ii. 29 (I. 346)
ing the fire in the sacrificial fire place’. uidyfi
among celibates has no need for kindling the sac-
ugnunayumidi-nfi ------ variate rificial fire. There is need only of actions pre-
The word ngm' erymologically denotes fire, on ac- scribed merely for their own religiously sanctioned
count of its being associated with certain quali- stages of life.
ties such as the quality as leading all to the end of M. III. iv. 25 (111.311)
the goal.
Knowledge does not depend upon the lighting of
arfiriarma agnitmfipmkalpana-coneeption fire etc.
with regard to the three fires
mil-lair agnyfidigatis'mtzb-on account of
S. i. ii. 26 (134) the Upanisadic statement about repairing to fire
thrcc fires namely— Ehauaniya, gfirhapatya amt‘ and others.
dnltsinrt. S. in. i. 4 (531)
Whig 33111111 agnivisphulir'tga udfihaqa- na ma ------ it-yfirlinfi
the simile of sparks darting om of fire. It may well be that the organs do not go with the
s. 1. iv. 22 (265) soul at the time of reincarnation, for they are
am ma ------ fiuarya shown in the Upmzisads as going to fire and oth-
ers. Thus the text ‘when the..., etc.‘ shows that
the origin of the individual being some Limes inen- the organs of speech etc. merge in such deities as
u'oned in the Upant'gad with the help ol' the simile fire.
should be understood as spoken offi'oni the stand-
point ol' the limiting adjuncts alone. R. in. i. 4 (11.408)
ya ha ------ 1'ii
arm-haste. ag'nihotras'abdufiAte word ug'nihuh'u. By means of the scriptural text1 ‘where the ...,‘ etc,
s. m. iii. 4o (632) it is declared that when a person dies his organs
lad ------ pmyuklaft ag'nihulmfi go into fire and so on.
In connection with the meditation on Vais'ufinam M. 111. i. 4 (111.11)
in the Chfindogya UprmisarL offerings to the five )‘atm ------ iti
Prfigms are prescribed. And with regard to them
From such text as. ‘when the etc. it may be
the word ng-m'hntm is used later on in, ‘He...
argued that the organs of sense do not go with
agnihntra sacrifice‘.
the soul as they are said to enter into agm'.
W81‘ agniMhanfidyanapebfi-no need 31m agntivala-nariiqllumination of the tip
for ‘lighting fire‘ and so on. (of the heart)
5.111. iv. 25 (7:7) S. tv. n. 17 (813)
am ------ apeksitatyfini The illumination of the Lip of the heart and the
Front the tact that knowledge is the cause of lib- departure from such bases as the eye al'tei' that
eration. the smimyzisin has no need of ‘lighting top becomes lighted up, are mentioned in the
fire.’ and such other rites. Upanisad, ‘The top ,' etc.
R. 111. iv. 25 (H.550) R. IV. ii. 16 (H.608)
agnindhanaw't ------ ilyarthab ogre ----- dviimft

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wfiflfiuh agrapitvfidiyuga atfiaqfi-‘t: ahge upapattzft.

The heart has its edges made radiant. That at 0th ------ [that/anti
whose edge there is radiance, it is this thing which The passage. ‘One should etc. give the medi-
has its edges made radiant. The man ofm'dyfi, has tations as consti mti ng the subsidiaries of sacrifices.
the doors of his abode lighted up by the grace of
the Supreme. Person. M. nt. iii. 51 (man)
M. IV. l7 (N60) (The meditation, etc.. of Brahma and the other
gods) depending upon the limbs of the Supreme
hrdayz'tgmpralrr'u'anmit (I. 60) Person (should be made by the eligible).
the lighting up of the Lip of the heart.
W: aitgihfinupnpatlzh —on account of
WW agranitvfidiyaghderitative sense of the impossibility of thc relation of the principal
leading and the subordinate
S. I. ii. 28 (138) s. n. ii. a (359)
agm' ------ bhavigyati In the state of pradhEna, the three gugm: are in a
the word agm' (fire) should tnean the Supreme state of cquipoise, none of the guns: being supe-
Self from the derivative sense of leading to the rior or inferior to the others. There cannot be
ttttaittn'tent of the results of work. any relation of predominenre or subordination
among the gtmm in that state of their existence
m agribyan't—that which cannot be grasped in their pristine nature which is independent of
(Brahman) their reciprocal relation.
s. I. ii. 21 (123) R. ll. ii. 6 (ll-285)
knrmmd'n'ya agacamft (V.M. 186] faratt' ------ tipapadyme
that which cannot be grasped by the organs of As in the pralaya state the three guzms are in a state
action. 01' ei'luipoise, none of them being superior or in-
M. l. ll. 21 (L210) ferior to the others, that relation of superiority
unperceived (Brahman) and subordination cannot then exist and hence
the world cannot originate.
agrihyarr't mama/i (Rg. 210)
M. II. ii. 801.75)
Unperceived by,mind.
because of the unintelligibility of the settled no-
WW aghfilikamacatuglayurkfour non- tion that pumsais the principal agent in the activ-
murderous actions ity of the body
R. I]. ii. 31 (H.308) fat-2m ------ anupapannalt
The above term denotes whatever causes pleasure, For in the activity of the body, pu-ruga is the prin-
pain and indifferences. which are due to the per- cipal agent. The view that the pradhc'ma with the
sistence of the wrong imagination that makes the subordinate purusu is capable of activity will be
soul identify itself with its body. (This is one ol' contrary to the settled notion that the intelligent
the twofold classifications of bondage.) being is the principal agent as shown by the state-
meritI ‘Just as ...,' etc.
W: ahgfimbaddhrift-ahe meditations con-
nected with the accessories of rites 51%’ m: m'tge upaprmeh-on the subsidiary part
S. Ill. iii. 55 (702) for that is being reasonable
R. III. iii. 53 (H.524) S. Iv. t. 6 (779)

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W11
W11 amlaman't
amlammt't afi‘tzfi'r
“th at acodami
acodami

------
('uh'tvfidi samrddhift
(-lll1' tyfidi ------ samrddhift manifold changes
manifold and thus is perishable;
changes and perishable; and
and itis
it is
It but reasonable
is but
1t is that when
reasonable that when udgithn (sub-
etc. (sub-
udgitha etc.
therefore expressed by the
therefore the word non-existence.
non-existence.
part of the rite) become
sidiary part sanctified by be-
become sanctified be— awaits-at. II.
addariJ-ah 26 (11.
H. i. 26 (H. 268)
ing looked the sun etc.
upon as the
looked upon the non-intelligent part
the part differentiated
differentiated into the
R. W.
TV. i. 6 (11.578)
(H.578) divisions made up
divisions made up of
of the
the elements
elements of
of ether
ether etc.

In regard
------ upapaueh
kmtva'itge ------ upapallefi
kmtva'hge
regarcl to auxiliary (such as the
auxiliary (such
the sun-god
ritual) to view it as the sun-god etc. is proper
the
the udgitha in the
be-
proper be-
mm
HEW adduiyuktasvaripn-essen
ture, which
ture,
intelligent things
addirt'yuktasvaripa—essential
free from
which is free from association
association with
tial na-
with the
the non-
non-

cause it is appropriate. R. I.
R. i. 13 (1.193)
1. i.
M. IV. i. 6 (IV.14)
(lV.l4) Brahman isis Existence,
‘The Brahman Existence, Knowl-
(defined as ‘The
., (defined Knowl-

m
caksoh ------ upr'itanan'z
cakqoh ------ upimnan'i Infinity“)
edge, Infinity‘)
Gods should
should meditate the various
meditate on the members of
various members of acidtvijigta—that which
m neidr'ifis'taAhat is associated
which is associated with
with
the
the Lord’s
Lord’s person
person as. ‘From the ,',' etc.
‘From the etc. As the
As the non-intelligent matter (betrajfia).
non-intelligent matter (ksetmjria).
various members
various members of of the Lord's person
the Lord's the
person are the

m
ol' their and their
their support and dur-
dur- R. I. i. I (1.222)
place of their origin and support and
ing release
1115 release they havehave to enter into those
enter into those mem-
arekman't—non-intelligent thing
m armumit—non-intelligent
bers. it is but reasonable that should contem-
but reasonable that they should contem-
plate in that
plate that manner. R. Li.i. l1 (ii)
R. I. (ii) (L51)
(1.51)

W
m acalatvmr'e—motionlessness
S.
acalatuariw-motionlessness
S. IV. i. 9 (783)
(733)
of
non-intelligent thing, which
The non-intelligent
‘enjoyment‘ ofthe
the 'enjoyment'
of the
ject to transformation
dance with the karma
forms the object
which forms
of the individual
transformation andand destmction.
of
selves, is sub-
individual selves,
destruction, in accor-
those selves and so
accor-
is a]-

3m
Meditativeness
Meditativeness is attributed the standpoint
from the
atm‘buted from dance with the Imma of those selves and al-
of motionlessness.
of tnotionlessness. ways full of
ot' the import of
of the word ‘non-existence'.
‘non-existence’.

R. IV. i.
R. IV. i. 99 (11.58!)
(H.581) am acetanakfiranunhfikamna—
acelanakfirazta'nirfikarana-
nit'mlatvan'z------
nifmlalvaniz ------ ilz'
112'
refutation of
refutation of the
the causality ol‘an
ofan insentient
insentient entity
lt is with reference their immobility
reference to their that the
immobility that the (that i5is pradha'na)
(that pradhfina)
and other
earth and
earth inanimate things may
other inanimate be spoken
may be 8.1.1.i. u
spoken it. 11 (5|)
(51)
of the text, ‘the earth
in the
of as thinking, as in earth ...,'
....' etc.
M. IV. i.
i. 99 (IV.18)
(IVJB)
313W acetrmr'i—the
31am acetrmfi—the one without
without consciousness
consciousness
(praltjrti).
(praltfli).
absence of
absence mental distraction
of mental distraction
R. I].
R. ii. 42 (H.325)
11. ii. (11.325)
ambm't ------ iii

W
rtmbm't ------ iii
[1'
ll‘the there is
the body is at rest, there is rest
rest for the mind
for the mind m acodan6—non-injunetion
uwdanfi—non-injunction
if the
also; if
also; is in
the body is the mind
motion, the
in motion, mind too be-
be- s. In. iv. 18 (727)
S. m. iv.
comes restless.
comes

m
restless.
na- mti
na- - .- - '. .- as".

atfirt'w addafizio—the non-intelligent part.

addariéw-die non-intelligent part. the text, ‘Virtue
1n the
ln has three
'Virtue has three dim’sions',
divisions’, nothing.
nothing.
R. I. i.
R. I. (ii) (L43)
(1.43) such verb in
such as aa verb the imperative
in the imperative mood,
mood, occurs
occurs to
to
indicate an injunction.
injunction.
addarizfrtstu ------ ubhidheyuh
nridan'tt'rzstu ------ ubhidhqyalt
R. III.
indicate
'l‘he which in
in consequence R. 1801.544)
[11. iv. 1861.544)
part which
The non-intelligent part consequence
of the
of the actions of the
actions of the intelligent being undergoes avidhfinfit ------ in
avidhfimit ------ in'

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m
m acchedya 311113:
arm: apavah
arm-val:

Because in the paséage like

the passage There are...’
like ‘There are...,' ete.,
etc., no made out to be
Ajfi is made power of
be a power of the
the Supreme
word
word indicating declared.
indicating an injunction is declared. Brahman.
Brahman.
III. iv. 18 (111.303)
M. 111. mil: qfiva non-soul
3N1‘! non-soul
m ca ------
m wdumi
------ audami S. n.
s. 33 (403)
11. ii. as
'l’herc
'i'here is no rule. that the
rule that should do what
the wise should what is (the experienced objects)
prohibited.
prohib ited.

m
(H.308)
11. ii. 31 (H.308)
R. II.
who awhadya—indivisible
auhzdykindivisible
----- jalan't
afivab -----
afivab- [Elam
I. i.
R. 1. i. 44 (1.161) the non-sell
the consists of
non-sell consists those things which
all those
of all which are
(Brahman)
(Brahman) lit for
lit the enjoyment of
for the of the fim.
the firm
313:
3T3: E37: unborn male
drab—one unborn
was: aja); ekah-one male 315.1551: ajo'nyalt—
mm: an0ther unborn
ujo’nyah— another unborn one
R. l.
I. i. 1l (ii) (1.74) M. n.
11. i. 18 (11.35)

(the individual
(the individual soulsoul in the smiufim
in the san'ufim state)
state) released soul).
(the released
(the soul).

m
m ajadnma—absence
R.
of non~intelligence.
ajaqlritr/rt-absence of
R. l. i. 1 (1.156)
1. 1 (LISS)
non-intelligence. 311“ qjau—the two unborn
3111) qjau—the

R. I. iv. 8 (11.114)
(11.114)
unborn

intelligentand the ignorant are the Lord and

mm:
W: ajalpikafz—one
ajalpfikalt—one who does not speak
(the intelligent
the non-lord)
the non-lord)
R. 1.
I. ii.
lL 22 (1.294)
(L294)
3131’ ajrii—the
3G1 non-intelligent one.
ajfiE—tlle non-intelligent
(Brahman)
(Brahman)
1. iv. 8 (H.113)
R. Liv. (11.113)
3131 ajfirit
11W ajcin't
311i Q3?! (mm—the one she-goat.
efin't—the she-goal. prakrti
prahrtt'
s. 1.1. iv.
S. iv. sa (240)
(24o) 315s ajfifift— the
3131: ajifift— the ignorant ones
ujfirfipaka ------
ujfirflpaka upadz's‘yawl.
------ ufmdis'yata I. iv, 10 (243)
iv. 10
M. 1. (N32)
M. IV. i. 18 (N32)
The
The analogy
analogy to she-goat is taught here
L0 a she-goat here (in the duet? (I 32)
duati
word ajfin't) about
word ajfini) about the material source
the material source of of all
all
things—moving
things-moving and immobile—that consists
and immobile-that of (the ignorant) who
consists of hates the
who hates the Lord
Lord
water and
fire. water food.
and food.
3G"? ajfifinu—ignorance
31511? ajfifinuflgnorance
R. 1. iv.
iv. 8s (11.115)
(112115) R. I. i. 11 (ii) (1.15)
One unborn
One female being.
unborn female being.
ajfifinamiti...........
ajfifinamiti. .......... mivii
------ sanipah
ajfin'i ------ 30117120};
Ignorance may may be be either
either the
the absence
absence of
of knowl-
There
There is one unborn female being which
unborn female which is red,
red, edge different from
edge or diflerenr knowledge or the oppo-
from knowledge oppo-
white and
white and black and which
black and which produces numerous site of of knowledge.
knowledge.
of the
the same kindkind as herself.
herself.
offspring
3mm
offspringof
mm a 7 ajfiiniirayatnarh
ajfianas‘rayaumm na—(Brahman)
na—(Brahman)
won't ------ avis’egét
warn. avisesfit substrate of
the substrate
be the
cannot be of ignorance (avidyfi)
The
The word
word ajé cannot mean
ajfi cannot mean thethe mere
mere pradha'nain
pradha'nain R. R. I.
1. i. l1 (ii) (1.3)
context. In
the context.
the this context,
In this context, ajfi
aji (the
(the which
prakfii) which
pralqrti)
has Lhe Brahman
has the Brahman for for its self
self is meant.
meant. awn: ana'uab—
3m: individual selves
anavab— individual
itt'------ avagatel: (11
iti ------ avagmel; 7)
(11 7) IV. ii. 12 (N55)
M. Iv.

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arms
my anal/aim
nnavas'ca 10
10 317-1:
31?: atalz

3MB aftavas'm—(organs)
3101713 atomic
are atomic
a-gmvas'ca—(organs) are declaration relating to its action
the declaration action of
of departing
s. 11.
n. iv. 7 (503)
(sos) from the body etc.
M. II. 14 (11.242)
11. iv. l4 (11.242)
armvus’w-
ariavas'ca- -- - ~ - ''Wtza/J
- -
Prim
These
These organs also to be
organs are also be known
known as atomic. (the chief
The (the
atomic. The breath is) atomic
chief breath atomic (in size in is
size in its essen-
rial form).

m
atomicity of the organs in their
consists in their being tial form).
atomicity of the organs consists
subtle and
subtle and limited, but they
limited, hut they arc not like
are not the ulti-
like the ulti-
m aaglahuiHhe egg of
azzduhw‘a—the egg of the
the universe
universe
mate atoms.
mate atoms.
R.
R. II.
II. iv. 66 (H.393)
(H.393)
Li.i. 20 0.117)
M. I. (1.117)
atomic
atomic m lu'
sa ------
121'
andakot’ab
------ andakoshb
It is
It the Lord
is the that dwells
Lord that dwells in the sea of
in the milk and
of milk and
[mint/nit ------ azuwas'ea
pri'tzau'i - - ~ ' - - altavas'ra
His essence
His essence is the universe.
is the universe.
Organs are
Organs atomic in
are atomic in size because at
size because the Little
at the time ofof
their
their departure from the
departure from' the body they are not per-
are not arm andaiiparous
per- sweat andaia—nviparous
ceived.
ceived. $1115.20 (551)
S.m.i.20
M. II.
n. iv. a (11.220)
(11.220)
egg-born
egg-horn
The
The organs of senses are atomic.
organs of atomic. R.lII.i.20 (lL419)
R.lII.i.20 (11.419)
31111
3101 agm—atom
gym—atom —therefore
313: ataft —therefore
3H:
s.
s. I.
1. i. 5 (35)
(as)
SJ .t1
.i.1 (5)
samavfiyflzémpan't
samavfiyflzéragzarit
material (according to Kanida)
material cause (according
atah s'abdo hetvm'thalt
atoll ------
hetvm'thult ------ ityfidi
The word
The ‘therefnre‘ signifies
word ‘therefore’ signifies the
the reason. The The
mluruidhaft ------ Irrimrgmh
catunn'dhaft ------ (V M.
kfiragmn't (V. 114. 100)
reveal that
vedas reveal that agnilmtm
agnihmm etc., which
which are means
four-fold
four-fold atoms as the the material
material cause of the uni- to prosperity.
of the prosperity. have impermanent fruit.
have an impermanent fruit. It
It is
verse. shown that
shown that the
the supreme
supreme goal ofa
ofa man
man results
results from
from
the knowledge
the knowledge of of Brahman.
Brahman.
Wanuvfidin—the
m anuviidt'n-the believer believer inin atoms.
5.
S. n. i. 29 (333)
(ass)
amfz ------
amh ------ hault. (R341)
hetult. (P341)
Hence those
Hence things, mental
those things, states and
mental states and emotions
emotions
( Nyaya-Vaisesikas)
Nyaya-Vaisesikas)
are all
are of impermanent
all ol' impermanent nature nature and
and this is suffi-
this is suffi-

3M3
37°15’ (mused—the chief prizm atomic
(minim-the chiefpriqm is atomic cient
cicnt reason
reason for
for desii
desii e for
for release.
release.

s.
s. II.
n. iv. 13(510) alab ------ pTdZifIf-lrilljtfil
atah ------ (MM. 38)
pmzipr'm'njrat (V.M.

amzs'm ------
amu'crt [ulyat‘umit
------ lulyatun 1h because of
because of revelation declares the
revelation which declares the diminu-
diminu-
tion on enjoyment heaven. etc. and
enjoyment in heaven. and the
the knowl-
knowl-
Like the
the other
other organs, the chiefprim
organs, the also subtle
chieffm'tzm is also subtle edge of Brahman as the
of Brahman supreme human
the supreme human goal.
and
and limited The atomicity
limited in size. The atomicity is to be under-
be under-
this connection
stood in this well: to mean
connection as well, mean subtle- RJ. l.1.]1 (1.10)
subtle- R.I. (1.10)
ness and
ncss and limitation and not any
limitation in size and ------ hetubhive
ataifabda ------
any similarity atais'abdo hetubhfive
to the
the ultimate atoms.
ultimate atoms. the word ‘therefore’
the word ‘therefore' intimates
intimates that which has
that which has
R.
R. II. iv. 12
II. iv. (H.397)
12 (H.397) taken place as a cause.
taken
atmica ------
attufca iii
------ iti adhigata ------
adh {gala - ~ - - - - abhilfisasya
ubhz'léwsya
The
The cheifprfizm. atomic in
ch eifprfigm is atomic That theprfilta
in size. That theprfirut is To who has
To one who attained the
has attained knowledge that
the knowledge that the
the
of a limited
of determined through l'ruit
definitely determined
is definitely
limited size is of mere actions
fruit of is limited
actions is limited and
and non-perma-
non-perma-

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swarm etaft akimakfire 11 3TH: W: atoll itamjjyfiyrtlt

nent and hence has conceived the desire for final 3TH: m alalt anyadapt' —also (work) other
release. than this
M. 1. i . l (l. 13) MJV. i.l7 (N31)
“rah ------ hetvan'haft. muhtau ------ ca
the world ‘therefore’ points to a reason. Even the merit which is other than what is teeful
am!!- ------ iii for the enhanced experience of bliss in release
becomes destroyed. So also what is other than the
Or Lhe word ‘therefore' may mean. through the prfirabdha and what is not desired.
grace of the all-pervading Lord. The word atab
(therefore) third in the order (01h, atha and ataly‘ 3W: W ataft anyadi'rtarh-everything else but
speaks of the causality of Brahman in relation to this is perishable.
both On't and atha.
S.I.ili.9 (159)
The syllable ‘a’ which pervades all speech declares
the Supreme Brahman. The syllable ‘lab'whose (this Supreme Self)
presiding deity is Prfizta signifies the Supreme
Lords pervasion. 3H: maul: asmiu-hence from this
The great seers having perceived the true power s. tn.ii.s(s75>
and force of the word 'atab’tlse it in the begin- yasmicm ------ .t'isyate
ning of the aphnrism.
Since the self itselfis the locus of sleep, therefore.
Because without the grace of the Lord there can for that very reason, it is taught that wakefulness
be no release and without knowing Him, His ex- occurs invariably from this self. The texts ‘As from
traordinary grace cannot be obtained, therefore a fire...‘ etc.
(the enquiry into Brahman) is ought to he made.
3H: W: atalt itamjiyiyalt-comparcd with
3TH: W atalz aka'malnin— on account of
this the other is better
non-proceeding according to liking.
s.m . iv . 31 (743) Sm. rv. 39 (741)
alarm ------ samdfltdhatvéit
Subdus'tiu ------ s'rfiyate
As compared with the fact of continuing in the
In Katha Srm'thitfi a text forbids the eating 0f
nnemahle food and purports to check activities intermediate stages, the other state of belonging
dependent on licence. to some stage of life is better, as a means to the
rise of knowledge.
R.IlI.iv.3l (H.554)
RJH. was (H.557)
Because there is the eating of all foods by the m]! tttttt hiya!‘
knowers of the Brahman and others only when
there arises danger to life-for this very reason Belonging to a stage of life is greater than not
there is a scriptural text prohibitive 01' voluntary belonging to any stage.
action in regard to eating all foods. M. Ill. lv.39 (III.325)
MJII.iv.31 (H1317) 'l'he number of the other class is greater.
demz ------ bahulaft
The prohibition of acting according to one‘s own The numerical strength is greater on the side of
lilting rs found in the Kaundinya Sruti, ‘He who is the asuras than on that of the gods.
ClC.

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stir ‘acquit am upapadyate 12 manifirama ataddhamébhilfipfit

3W await am upapadyapropriate only as R.H.Ill.22 (mass)

proceeding from Hiul m ------ in

R.II. iii.15 (11.348) The personal self being expressly called ‘great’
avyakla-n't ----- upapadyale cannot therefore be atomic. The text, ‘the un-
There is, in regard to all produced effects, an or- born...‘ etc.
der which consists in having Brahman as their M.ll.iii.22 (11.169)
immediate cause, known from texts like, ‘From because of a contrary scriptural text.
Him...‘, etc. This order appropriately fits solely
Wat)!“ 0 . v - s I rm
with the origination of each particular cfiect out
of the Brahman having each particular thing From the text, ‘All-pervading indeed are Etmans
(cause) as His body. (the souls) who are intelligent beings and desti-
tute of qualities‘ it may be supposed that the soul
Watacehabdfitwn account of the absence is not atomic.
of any word indicating it.
S.l.iii.a (149) We. amtmhnbhfiuru'mtzft— on account
of the s'nm' not declaring them together.
tar-ya ------ atamhabdfit
M. III. tii 67 (H1280)
‘A word of that import‘ means some word estab-
na nnnnnn ka-fyab
lishing that insentient pradhfina. Absence of such
a word is meant. The comprehension with reference to the gods
R.I.lii.3 (11.4) depending upon the limbs of the Lord should or
should not be made; for it is not spoken of along
ata cdutbdit ------ bluivult. with the general comprehension relating to all the
There are no expressions denoting either the .ir'zkhir.
pmdhfina or the individual self. As the indeclin-
able-compound form (known as the avyayibhfiva) m atadartha-whatever has not that purpose
is used (among other things) to denote the ab- s.1.i.a (14)
sence of a thing, the compound atacchabdfit is alm'yifihatufit-not for the purpose of ritual.
acyayibhfivu in 1'01 1n.
ataxia aladdharlmalvafilut having the at-
M.l.iii.3 (1.237)
tributes ol' that (body)
bhmma ------ abhc'wit
S.n1.iii.54(7oo)
because the special terms such as, ‘the wearer of
ashes,‘ ‘the fierce’ denoting Rudra only, are not WehddhannfibhilipfiF-qualities not
found here. belonging to it are spoken of
: atacduutelt- since it is heard of as not 9.13.19 (12o)
being so. ' na drasgtvfidi ------ abhyupagamil
s.n.iii.21 (453) the qualifies of being the witness and so on can-
alacchruteft ------ iii not bc ascribed to pmdhina; for pmdhfina is ad-
mitted by them (the Sinkhyas) to be insenticnt.
because the size of the soul is heard of to be the
opposite of that of the atom. The text, ‘That R.l.ii.20 (1.321)
self...,‘ etc. will be contradicted if the soul be because attributes other than those which belong
atomic. to them are mentioned.

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WE‘! aladbhE-uab rm l3 3H’: m aloft prabhavfil

rvabhciuata ------ arhati The text is. ' l‘he mums. . ., 'ctc. The asuras do not
To possess independently the character of being obtain the godly qualities nor do the gods attain
the seer of all. conu'oller of all, soul of all and
to that of the asums.
also to possess independent immortality cannot m utadvacanfit—because of the negation
be the characteristic attributes ofPradhfina (dealt of such difl'erences.
with in the J'mfli of Kapila) and of the individual
soul.
S.m.it.12 (583)
M.l.ii.19 (L205) pralfvekarit ------ rli

because oi‘ the non-mention of the characteris-

For along with the mention of each difference
tics ol' this
created by a limiting adjunct, the scriptures af-
firm the nondifl'erence alone of Bmlunan as in
lri ------ (mulch-[i ‘The same with the... etc.‘
the attributes characterising pradhfma, namely, R. Ill. ii. l2. (H.430)
being the cause of the three qualities (.mlma, m-
jus and tamas) are not mentioned.
because there is a statement to the contrary.
lad- - - - - - vucamil
3m: "-T atmflihfivah na--- there can be no re- The scriptures declare the inner ruler to be im-
version mortal, and thus deny of Him any imperfections.
S.m.iv.4o(741t The texts, ‘He who etc. and ‘He is etc.
lad ------ atadbhr'waft. M. III. ii. l2 (“1.101)
for one who has embraced the life of them-n'myfisin absence of difference in .émtt'.
there can be no reversion from it. ayan't ------ vacamit
RJII. iv. 40 (H.558) The non-difference mutually between the mani-
cannot undo it. festations of Lord, is declared in, ‘He who...,' etc.

nu ------ .tmizbhavati
He who is in the (Emma of the perpetual celibate,
cannot remain in the position of having uois'rama.
W 3h"! atadn'tpa ablative-absence oi‘ texts
about reversion.
Slum/.4004?)
alyarttarr't ------ dars'ayati
For one who has embraced the life ofthesan'myisin
there can be no reversion from it.
Again the non-difference of the various manifes-
tations for the one all-pervading essence of the
Lord is declared in, ‘The ten ...,' etc.
3H: ‘Ti’ atali parmii— higher than.
M. rv. iii. to (IV.84)
calumtukluil Bruit-ma (I. 84)
Brahman that is higher than the four-faced
Brahma.
3H’: Match pmbhaufii-from that it arises.

'l'he restrictive rule occurring in the following sums use)

texts shows the absence of reversion. ‘one who am); ------ pmbhuvati
....' etc. because the universe. consisting of the gods and
M.III.iv.40(lII.326) others, originates verily from the Vedic words.
absence of acquiring the nature of another. R. I. iii. 27 (11.62)
.t'rutalt. “lab ------ i"

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attain atarkya 14 allfiéwllfl aridm'ficca

These beings, viz, India and so on, again and again S. t. i. 19 (58)
originate Irom the Vedic words. Vedic words such
as Indra and so on, do not, like the wonl Devadatta, atfit ati-rise
denote on the basis of convention. one particular M. m. iv. as (mam
individual only. They rather denote by their own rise from the mundane existence.
power particular species ofbeings. Therefore when
a special individual of the class called Indra has 31mm "T aticirena na-nor after a long time
perished, the Creator, apprehending from the 5.111. i. 23 (553)
Vedic word ‘Indra' which is present to his mind
the class characteristics of the beings denoted by na alia'regta ------ fifmtami'
that word, creates another Indra possesing those the souls descend L0 this earth with the showers
very same characteristics. of rain after staying in the states ofspace etc. for a
M. I. iii. 28 (1.301) very short time.
because of the unfailing succession as stated in R. III. l. 23 (H.422)
scripture. na ------ iii
sf: {ya ------ m'yamfit In regard to reaching the ether of space etc.. de~
The gods do succeed one another, on the author- parture therefrom does not take a long time.
ity of the scripture. The text. is, ‘The maker ...,' Illafellbeom
etc. The performer of sacrifices ete., who has begun
to descend will enter the mother's body before a
ate-h atarkya—that which cannot be reasoned out year passes since departure after wandering
(Brahman).
through different places.
M. I. i. l5 H.103)
W au'deiicca-also on account of the eit-
liutaft ------ bhavet (I. 104) tended application
Because It cannot be subjected to any logical rea- s. m. iii. 4s (592)
soning; argument can neither prove nor disprove
anything in relation to It. ati ------ put-narrate

The text, ‘the adorable ...,' etc. extends the appli-

amateur nmfitlwr amtadeua ma'ntmvarrrikan'r- cation oI the lire lighted up on the brick altar to
It is that same essential nature of the individual the mental ones.
self which is denoted by the words of the mantm R. m. iii. 45 (11.519)
under reference.
because also of transfer
R. t. i. 16 (1.231)
iti- ' n e -. ahd'iyale

m am;min—in what is not that. Capability to do works which belongs to the fire
s'. I. i. 1 (4) on the. brick altar mentioned earlier in the con-
texts is transferred to manas'a't and other fires.
ayusmadarthe ------ ciri (P. 796)
M. Ill. iii. 47 (Ill-241)
Cit which is not the notion of ‘this’ does not have
the sense of‘thou‘. On account of the extension
Brahma ------ atz'des'dcca
3m atfidlitnqan'lpa-non-identity (with the on account of the extension of the rule in thePau-
self) rr'tyana r'ruh'. The text is ‘Meditate on ...,' etc.
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atfimfiwmafit atipatita.......bhimi 15 3H1 (mi

mm atipatt'tasaltaleta- M. m. iii. 58 (111.220)

ra-pmmfizmsambhéuanaWhfimi-onc who has tran-
arfirtnfita atiufiditm—declaring that one's object
scended the fitnes for being the object of all other
(than the scripture)
of worship is transcendent
sources of knowledge
R. 1. iii. 7 (11.12)
(Supreme Person)
R. [I]. ii. 40 (H.459) atiufiditmu'i ------ in‘
'l'o be an ati'ufidi-n is to hold that one‘s own object
alfil'i'fli afiprasafigu-unuarranted conclusion. of worship is superior as an object of human pur-
s. m. 11. 9 (517) suit to every other object of worship. He who de-
clares the Supreme Brahman to he the highest as
atfilfl'ElT atimnhattfi—being of very great magni- an object of worship higher than which there is
tude. none to aim at—hc alone is the true ativfidin.
R. 1. 111.13 (H.215)
Minimum-a person who verily rran scends
( dahzmiluifa) all others in his speech
3m ntirekavfida-the theory that generic S. l. 111. u (15:1)
character of a thing is something different from ego tu ------ mtyma aliuadatt'
its structure.
1t is said in the text ‘but this person verily tran-
R. 1.1.1 (1.126) scends all others in his speech, who transcends
31M ativzlta't-because there is an excess them with the help of truth‘.
s. t. Iv. 11 (244) - m7" aliiayeyattEt-the definite measurement
ati'wkficca ------ sa'r'tlchya (246)‘
of the excellence (of the bliss of the Brahman)
‘And since they involve an excess‘, the twenty-five R. 1.1. 17 (L233)
categories are not meant; for the number twenty- 31mm atindfiyfirthagocamzva being
five is exceeded by the self and space. concerned with super-sensuous objects (scripture)
R. l. iv. ll (11.121) R. H. i. 4 (216)
umzm ------ abhidkiyale
BRIT atlii—the eater
The principles mentioned in the context are
futher in excess of the principles postulated in S. 1. ii. 9 (104)
the system of Kapila. The Supreme Selfindicated aha ------ 111115)“ [e
by the word He and the element ol'l'lther are the From the Knplm ‘text an eater, indicated hy the
rwo in excess here. mention of rice and its condiment is understood.
51.1. iv. 12 (1.367) The eater here should be the Supreme Self.
additional forms of the same Lord. R. L ii. 9 (1.300)
Brahman
31mm atireltfifaitltfipmihfim-removing
haghavallisu ------ allfi
additional doubts.
In the Katha it is declared, ‘He to ...,‘ etc. Here
5.1.111. 18 (172)
the eater is suggested by the terms ‘food’ and ‘con-
m (invaded-one who speaks ol' the Su- diment‘.
preme Being M. I. ii. 9 (1.175)

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arm anywmii 16 3m atha

devuuiei' 5.11.1. 34 (341)

viswm ------ grahatlfil (I- 1761'
Visnu only is the devourer because all animate
and inanimate things are mentioned as His food.
W attflmmi —‘the condition of being the
eater’
R.l.ii.9 0.301)
cam - ----- dan'amit
awmvflf-zrm atyanlitindriyatva—being alto-
gether beyond the senses (Brahman).
R. I. i. 3 (LIIQ)
WIT: atynntfinulpfida—ahsolute cessation.
S. n. m. so (437)
31m atyanfibhivaabsolute non-existence

To be the ‘eater’ of the whole movable and im- S. I. iv. 15 (25$)

movable world is possible only to the Supreme R. n. ii. 2s (n.299)
Self. This state ol' being the enjoyer possessed by
W alyantfibheda-absohite non-difference.
the supreme self is not caused bykanna; but on
the t'onuaiy it means that character of destroyer s. m. iv. 9(122)
which belongs to Visnu, who is the Highest Brah- (of the individual sell" and Supreme Self)
man and is the cause of creation, preservation and
destruction of the world. W atyapviya-the bitterest enemy
Elm:m atyamaduhkhabhfik- experiencer M. III. i. 20 (IRAQ)
of extreme misery. paradvigalt gumdt-isall (Rg. 49)
s. n. l. 34 (341) one who hates the Lord; one who hates the pre-
animals and others ccptors.

We ulya'rttablwda-absolute dilfcrenre (be- Wm‘: atyyttrmfifr- exalted souls

tween material and instrumental causes)
R. I. iiii. 23 (H.160)
amafla'ntw atyantnbhedmfimyw —similarity ol'ab-
solute difference.
S. n. ii. 13(371)
mm alyuntabhedopajuidanan'iqhe S. I. i. 24 (74)
theory ul' cause and efl'ect and generic character yatlu ------ tadatn'vflkflath (V.M 142)
and individual. being absolutely difl'erent.
R. I. i. 4 H.156)
31mm atyantavailaksanyn-total difference
oi natures
R. ll. ii. 3| (H.310)
body and the person embodied and their respec-
tive attributes.
W atyanlasukhabhik-experiencer of
extreme happiness (gods and others).
M. IV. ii. 2| (IV-66)
Bhismfidapyultama'nfin't (I. 67)
exalted souls who are even greater than Bhisrna.
31W aln'ziflhyta-that which is not subject to
triparuuon
that which is not mixed up with fire, water and
earth is the one that is not subject to tripartition.
11.11. iiii 18 (m.404)
that which is not u'ipartitioned
3N (aha-then
S. l. i. 1 (5)
atha ------ upadiiyate
The word athais used in the sense of ‘immediate
succession‘ and not in the sense of ‘what is be-

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Walha 17 ates‘ adanarir

gun‘; because the desire to know Brahman can- The syllable awhich pervades all speech declares
not be what is begun. And ‘anspidousness' has the Supreme Brahman. The syllable ‘lha'whose
no syntactical relation with the meaning of the presiding deity is prizm signifies the Supreme
sentence. Therefore. something has to be stated. Lord's immutable essence.
in immediate succession to which the desire to atha ------ in‘ (24)
know Brahman is taught. This is the statement-
discrimination of things eternal and non-eternal; 'l'he great seers having received the true power
non-attachment to the enjoyment offruit here or and force of the word 'atha'usc it in the begin-
hereafter; possession in abundance of calmness, ning of the aphorisms.
equaniinity and other such means, and desire for “mammal/w pan-tyayi tadaksmun'tqhe
release. Therefore by the word ‘then' is taught higher knowledge is that by which the indestruc-
‘immediate succession‘ to possession in abun- tible is apprehended.
dance of the means stated before.
RJ. i. I (1.187)
tasmfit ------ upadii'vale (P. 334)
ilyalrfipi ------ [Iralipédilalt
I lence ficérya has employed the word athawith all
the aforesaid things in mind t0 bear the meaning In the above passage the evil qualities connected
of ‘after the acquirernent of the aforesaid things’. with [rmkrti are first nagatived in relation to Brah-
Hence through the word alha is given the in- man and then it is declared that Brahman pos-
tended meaning of its subsequence to the afore- sesses inumerable auspicious qualities such as eter-
said sfidhana. nity, otnnipresence. subtlety, all-pervasiveness, in-
destructibility, the quality of being the source of
tesu ------ yajanc-t (V.M 27) all. omniscience and so on.
The word ‘then’ occuring among the words of the
aphorism has the sense of immediate succession. m amen: “mam fitma'deiali—then therefore
the teaching regarding the self
R. I. i. l (1.10)
R. I. iii. 8 (II. 20)
atha ------ bhavalt'
paranuilmanalt ------ parama'tmfi
the word 'then'expresses immediate sequence
The Supreme Self has all things for His body. and
ndhimsfir'rgn ------ ananlarabluivini hence forms the self of all; thus He is the self of
The enquiiy into the Brahman follows immedi- the individual self also. This same thing is men-
ately in the case of him who, having read the Veda tioned in the above passage.
together with its auxiliary disciplines and the
Upanisads, etc.
memes atha'to 'harirkfirfidefalt-then there-
fore the teaching under the ego-assumption
M. I. i. l (1.18)
R. l. iii. 8 (Il.l9)
iabdo ------ Enantaryfifihas'ca
paramr'itmanalt ------ flammitmfi
The word ‘then' is used to denote the immediate
consccminn in respect of eligibility and also to By the above statement it is taught that, the teach-
serve as an auspicious eitpressiun. ing regarding the worship of the Brahman under
the conception of the ego relates to the worship
alhal} ------ kmmfit (24) ul‘ the Supreme Self as having the individual self
(The sacred syllable On'r) and the word alha first for His body.
came out of Visnu, when He wished to create the
world. 3121' adanan'i-eating
ukc'tm ------ vidhfiyakau (24) S. I. iii. 7 (151)

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atfilfit: adin'lz l8 W adj-511111151

mynli ------ aiaaan'i : (tdgiyamr'idi guqali— the pos-

the [act of eating (the experience of the results of sessor of the attributes of invisibility etc.
work) being mentioned in the tex1 ‘of these...’ S. 1. ii. 21 (12s)
etc. yqymh ------ nifty”. iii (124)
11.1. iii. 6 (11.6) The entity that is the source of all things and is
Ava ------ atma possessed of such qualities as not being perceived
ln the passage, ‘two birds ....' etc. it is taught that and so on must be God and none else.
one being eats the fruits of his karma and that the 1t. 1. ii. 22 (1.323)
Other without eating the fruits of karma merely Nam oooooo w“

dwells shining with splendour within the body. Of

these. that being alone, who without eating the
He who possesses invisibility and other such at-
tributes, as well as He who is higher than what is
fruits of karma is omniscient and is the self of all
deserves to be the abode of the Heaven, of the
beyond the aksara is the Highest Person Hintsell'.
earth etc., but not that individual self who eats M. 1.11. 21 (1. 208)
the fruits of his kama and feels miserable. He who is possessed of the attributes of being in-
M. 1. iii. 7 (1.242) visible, etc. (Visnu)
d'ufi ------ “t ate! ad_r_s_ta—tmseen potential fruits of works of
In the text. ‘the two...,' etc., itis said that the indi- creatures
vidual soul is subject to the experience of the con- S. n. ii. 12 (36s)
sequence of his works.
M. 111. iv. 9 (111.290)
atFefin 44m‘);
W admakalpana-accepting something
R. 1. ii. 11 (1.303) fanciful
karma ------ ucyate S. 1. iii. za (196)
‘aditi' means that which eats the fruits ofkarma, the obvious fact that letters express an idea, and
i.e., the individual self. The scriptural passage the fanciful fact that there is such a thing as
explaining aditiis, ‘that is alliti...,' etc. Sphota.
ml’ udycilui—fl'¢til
Wadmanfit—hemuse this is not seen (thus)
R. I. i. 1 (1.39)
S. 11. ii. 26 (391)
Jan'tsfi'ra ------ Maitgumtvfit (S. S. 39)
na ca won't drfiate
they are not capable of crossing the boundary of
san'tsz'tm, for those boats in the form ofsacrilices (existence coming out of non-existence) is, how-
are frail (not strong). ever. conuadicted by experience.
R. 11. ii. 25 (11.301)
31'5" adfiva-unseen (changeless)
"a ...... drsmm
S. 1. t. 19 (51)
When a thing possessing particular attributes has
(Supreme Self) gone out 01' existence its attributes are not seen
R. 11'1. ii. 4 (11.426) to pass over to another thing.
invisible M. II. ii. 26 (11.99)
(Supreme Self) adrspa- - - - - ' yujvate

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W adrstaniyamdt [9 stud adharma

As non-entity has not been observed to produce R. I. i.l (“92)

en tity. it does not stand to reason to suppose non- jagal ------ padasya
entity to be the cause.
The word ‘without a second‘ is intended m estab-
W tubs-gtmimmfil-since the unseen po- lish the possession of wonderful powers by the
tential results of works cannot regulate. Brahman. who is the material cause of the uni-
s. n. iii. 51 (438) verse. by pomting out that there is no other who
is the ruler thereof and is dillerent l'rotn Himself.
bahuqu ------ Hiya-me
sartla ------ upapfiditzm't II. i. 15 (H.254)
The unseen potential results of works, consisting
in merit and demerit are earned (individually). because the Supreme Self possesses omnipotence
From Sitikhya's standpoint, there is nothing to and does not tolerate another presiding entity for
regulate the experiencing of happiness and sor- the universe. 'l'hus identity alone is taught.
row by each soul individually, since the unseen M. In. ii. at (nu 37)
potential results do trot inhere in the soul but they to which (Brahman) there is no equal or supeiror
abide in [mid/ulna; in tlte case of the followers of
Ranada as well, since the unseen potential results samfidhilm niydha (I. 137}
are brought about by contacts between the soul negation ol'anybotly who is equal or superior (to
and mind which are ‘common to all, there is no Brahman)
reason to maintain any such rule that a particular
result will belong to a particular soul. mm advm'tfilmri-uagan'

R. II. iii. 50 (H.384) s. t. i. 4 (s4)

on account of the non-determination Oladrgtn
upfidhi
.M the tidy-.ptawhich is the cause ol' limiting adjunct
hu the essential nature of the Brahman as its
abode, there is no reason for their definite allot-
ment to definite individual souls.
M. H. iii. 51 (H.211)
on account of the varying adpsta
mtfidi ------ tmia'trymn
The diversity itt the several units of reflection is
due to the diversity in the knowledge. action. etc.
and attributes which have been present in the soul M. IL i. 18 ([136)
without a beginning.
stint adreiyan't—which cannot be perceived
s. t. ii. 21 (12a)
m! tal ------ am'srryafi (V. M. 186)
that which cannot be apprehended by intellect
and senses.
mil advitiya-without a second
realisation of the non-dual Self
m adhama-he who belongs to the lowest class
M. I. i. l (1.27)
bltakli - ' ~ - ' ' tiara);
He who is merely devoted to the Highest Lord
and has mastered scripture (without any other
quality like .t'ama or vairfigya) is said to belong to
the lowest class.
31W m ndhamarh pramfiqmn'z-(authority) of the
lowest order
perception
m: m: adhamah pmsfidalr-the lowest mea-
sure of the grace of the Lord
M. I. i. l (1.36)
obtainable by righteous deeds alone.
3M adharmn—demen't
S. t. i. 4 (19)
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anti W adharma astikb'ya 2O m adhihfira

hiritsfidi ------ Iakfagtatufit anxiety and other defects does not arise as it is
Vices like killing arc to be desired to be known l'or with the individual soul. TheLord’s distinctive as
rejection, being defined by probibitury injuctions. well as extraordinary character is described in
texts. ‘He is ...,‘ etc.
R. II. ii. 31 (H.308)
adharmu ------ vyfipi m adhikaragtfimam-a difl'erent section
Demerit is that all-pervading substance which is R. I. iii. 22 (H.148)
the cause of stationariness. Itecit ------ vadanti
Eml'll atfiaarru adharma astiktiya-die category of According to some, the two aphorisms namely,
dc merit ‘Because also....' etc. and ‘The .tmrti ...,' etc. con-
s. n. ii. as (403) stitute a dillerent section by themselves for the
purpose ofestablishing that the scriptural passage,
315171"? art/zikmit-grcater than ‘He shines ...,’ etc. relates to the Highest Brah-
M. IV. ii. 9 (“'53) man. This view is admissablc.
sfiksmatvarh ------ ca atflmiatata adhihasahkhyéuida-the statement
Subtlety of Brah man is greater than that ofpmlmi. regarding a greater number (than eleven) (of
The extent of qualifies such as knowledge. bliss, senses).
power and authority is (incomparably) greater in R. II. lv. 5 (II. 392)
Brahman than in pmlqti.
atfitam adhikr'tm—eligibility
arma- El flafiitma (ulhilmfll m bheda-ftrrdeifil-on
M. III. iii. 33 (H1113)
account of the declaration ofdifl'erence, Bial'tman
is greater. upfisane adlu'ltiran'i (I. 213)
s. n. i. 22 (s28) eligibility for meditation.
‘vat ...... I'm-‘malt
m adhiltfira-eligibility
We speak of that entity as the Creator of the uni- R. I. iii. 33 (11.75)
verse which is by nature eternal. pure, etc. and
qualification (eligibility).
which is something greater than. that is to say dif-
fe ren t. from, the embodied being. This is declared arthilva ------ adhilrfimsja
in the texts as. ‘the selI...,' etc., such statements Fitness is determined by the characteristics ol'be-
mentioning the dill'erences of the agent, object ing a soliciting supplient and possessing the
etc. show that Brahman is greater than the indi- needed capability.
vidual suul.
M. I. i. l (1.27)
R. ll. i. 2 (11.263)
Mfldd ...... Mal‘
fidhyfitmika ------ Brahma
The. eligible persons are of three classes: the low-
'l'he Brahman is other than the individual selfun
est, the middling and the highest. The lowest class
account of the difl'erence between them, taught
comprises men of the highest order, the middle
in the scriptures.
class consists of sages and the gandharvas and the
M. II. i. 23 (HA5) gods are 01' the highest class. This classification is
on account of the declaration of difl'erence based upon nature.
na ------ nirdeifit m adhikim-on the strength of the subject
In the case of Brahman. the question of fatigue, matter

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atfinttrmm adhiluimlaltsaria 21 atfitmt udhigu mu

S. n. iii. 12(459) Emantarya ------ sanibandhafz (I. 18)

ndhikfirrtttfivat ------ vanate Though the word 'Lhen' denotes only immediate
As for the subject matter, it is seen that the text, consecution, it is in respect of eligibility.
‘That created fire ...,' etc. relates to the great ele- muhtiyogya ------ bhfivalt (Rg. 23)
ments; similarly the colour mentioned in the earth The word 'atha 'in the n'ztm speaks of what imme-
also conforms to that ofearth. ‘That which ...,' etc. diately follows, the eligibilities such as being fit
.t'mlyanturamapi- - - - - ~ iti for liberation and having peace of mind etc.
another Vedic text dealing with the same topic atfimmit “dilemma-additional doubt
says ‘earth came from water‘.
S. n. i. s (233)
R. II. iii. 13 (H.347)
R. I. i. 24 (1.254)
mahfi ------ s'abdal;
That the element of earth itself is denoted by the atfitqnttfitattt adkikjrtfidhikim—eligibility Uta per-
son (already) eligible.
word ‘anna ' (food) is made out from the context
relating to the creation of the elements. S. I. i. 1 (6)
M. n. iii. l2 (H.142) mmtknpadm'it
(on account of the) subject-matter because the
On account of something even greater having
text. ‘they (waters) ...,' etc. is found in the chapter
been taught
dealing with the creation of the elements.
S. m. lv. a (121)
atlitattretm adhikfiralaltsagm-topic of the char-
adhika ------ vedéntesu
acteristics of competency regarding scriptures in
jaimt'ni 5mm (Vi.i. 25-28) But over and above (that is greater than) the
embodied soul, the Supreme Self. possessed oi‘
S. t. iii. 25 (135) such attributes as freedom from sin is taught in
stfimfitim adhikimvirodho-npposed to eligibil- the Upa'nisads, as an object to be realized.
ity R. III. iv. 8 (H.540)
S. I. i. (4) because ol' the teaching about some one who is
pralyulu ------ t'irodhfil (V.M 23) different

The person propounded in the Upanisad being adhiha ------ malaria

neither agent nor enjoyer is rather opposed to Because the Supreme Brahman who owing to i lis
eligihlity. being hostile to all that is evil and to His being
the inexhaustible mine of inumcrable auspicious
M adhikiirfit-on account of competence
qualities is a distinct entity other than the incli-
S. tn. iii. a (621) vidnal selfwho is the agent of actions—is taught.
idamapt' ------ s'rtbdfit M. III. iv. B (111.289)
The text ‘One that etc. points out the compe- on account of enhancement by works of the fruit
tence 01' the person concerned. of knowledge heing spoken of in the scripture.
The Karm;hrtrat!ya.s'1uti, says, ‘From knowledge ...,'
afitutrtr'tamfti adhikarammqama-(the word etc.
‘thcn') denotes immediate consecution in respect
of eligibility. atfitmt adhignmn—fliminmenl (of the w'sion of
M. Li. l (1.1a) Brahman).

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W adhigupa 22 we adhvalrse

M. 1v. 1. 13 (1v.25) the clay etc., it is inappropriate [or Paéupati to

supervise over the pmdhfina, because He has no
SlfiJ'IIUT adhigugm—h.ighest in excellence hody.
M. I. ii. 12 (1.184) M.u.11.219(u.111)
the Supreme Lord Because of the impossibility (absence) of place
azfiafiaa adha'daivata-context of the gods (for Pasupau').

9.1.11. 18(118) arfimavmvn ndhis;hfinalak_sanfi— figurative sig-

R. 1.1. 21 (1.240) nification of a basis (of the two words ‘that’ and
'thou‘).
M. 11. 111. 1 (11.117)
R. 1.1. 2. 1 (1.551)
31fENE adhibhfita—contcxt of the elements
Wm adhilasfihgasaiimskmwia
S.1.1i.18(118)
One who has learned the vedas including its later
M. II. iii. 1 (Il.ll7) portion and auxiliary disciplines. The auxiliary
disciplines are as follows: lfwikamqm (grammar),
WRIT-‘l? uhiyajriu-context 01‘ the sacrifice.
Nimkta (etymology), Siksfi. (pronunciation of
51.111.11.1(113) Vedic Mantras). Chandra-(metres), Kalpa (rituals)
QIfiIH-‘Ii adhiLaka-con text of the worlds andjyolisam (astrology)
$1.11. 18(1181 R. I. i. 1 (I. l4)

ma: (lamb-m context of the Vedas BIIIFH adhy'tHbsence of firmness.

s. I. 11. 1s (118) R. II. iv. ii (H.396)

atiirmqa adhis![1&t_1'tva—-superintendence (by the 31M adhogah'—lowly state

sell) (p1filta)
R. IT. iv. 13 (H.398)
Sift-1W “WIITNQ: adhisflifina-anupapatteh
because of the impossibility of being direc1ed
S. 11. 11. 39 (412)
na hi ------ sarhbhavati
Pradhfina which is beyond the range of percep-
tion, and is devoid of form etc., cannot come un-
der God's direction.
R. II. ii. 36 (H.315)
because of the inappropriatenes arising from the
superintendence.
MM
Supervision over the process of creation has to be
assumed for Pa§llpflli as in the case of potters. And
in the same way in which porters etc. suprcvisc
S. m. 111. 31 (657)
Ma}; ------ mfiqgndmynlmts'lfinrirh
The text ‘while those othets who tlu not know
these two ways become insects and moths‘ shows
the painful lowly stale of those who deviate from
the two paths (of the gods and manes).
BTEiI'F'FilIT adhoninigri-inten tion of leading clown-
wards
R. II. iii. 4] (H.377)
m adhyakse-into the presiding entity (the self)
s.1v.11.4 (802)
salt ------ at;atis_thntr
'l'he vital tort-e subsists i11 the '1'ule1". in the (indi-
vidual) self identified with the intellect and hav-
ing ignorance and past works and experiences as
its limiting adjuncts.

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snm'm adhyakgegta
R. 1V. ii. 4 (H.596)
m ______ itt‘
The [in-11m (at the time of death) rests in the indi-
vidual self, who is the lord ol' the senses.
M. IV. ii. 4 (IVAS)
paramfitmam'
in the Supreme Lord
m adhyakgpa-along with the ruler.
s. rv. iii. 10(331)
tadndvaltseqm ------ pmlt'pfidyante
Along with Hiranyagarbha.
R. l'V. iii. 9 (H.622)
along with the ruler (Hiranyagarbha).
M. IV. iii. 10 (IV.84)
along with the lord (oi the effected world).
adhyakgegta brahmagzfi
along with the four-faced Brahma. the lord of the M. 1. iii. 38 (1.323)
efl'eeted world.
arm adhyayana-sacred study
R. I. i. l (1.32)
eumr't ------ attagmityatt
The result in the lorm of the apprehension of the
aggregate ol' syllables called the Veda, on the part
0f ".t pupil who has been initiated by a teacher
sprung from good family, leading a virtuous life
and possessing purity of soul; who practises cer-
tain special ohservances and restrictions, and who
learns by re peating what is recited by the
teacher—this is what is meant by the sacred study.
.wfidhyéyusmhskémlt (it is 0P) the nature of elli-
cacy of the sacred text studied by the student.
W: adhyayananuitmvatali
For him who has merely read the Vedas
S. tn. iv. 12 (724)
Eccirwa ------ adhyavah-imab
Since ‘reading’ alone is heard in the texr, ‘One
23 atmmniwqm adhyfitmsan'tba'ndhabhimfi
who etc, we arrive at the conclusion that the
prescription for rites is meant for one who has
merely recited the Vedas.
R. III. iv. l2 (H.542)
Because in the passage. ‘After learning ...,‘ etc.
actions are prescribed for him who has learnt the
Veda merely and the injunction releating to learn-
ing the Veda does not proceed to enjoin knowl-
edge of the meaning of the Veda.
M. m. iv. l2 (I'll-295)
yathiifakti ------ sarizbhavfit (1.295)
(the eligibility) belongs t0 him alone who has stud-
ied all the Vedas as much as his capability.
atmdttfitim adhyayanfirthap'rahsedhfit-on
account of the prohibition of studying and un-
derstanding the Veda (in the case of a STl-dfil)
s. l. n. as (212)
R. I. iii. as (ILSI)
adhyaya'ne ------ pratisedhil
For a iz'idru is prohibited from the study of Vedas.
Gautatna Dharma-sastra says, ‘A sTuira 's tongue is
to be slit if he pronounces it; his heart is to be cuL
open, if he attempts to know its meaning’.
WW adhyavasiyaqesolution.
R. I. iv. l (H.100)
arm adhya.rta—superimposed.
R. I. iii. 39 (11.83)
WW udhyfitmasarhbandhabht'tmfi
an abundance of reference to the inmost sell'.
5.1. i. 29 (a4)
R. I. i. 30 (L274)
filma'n-i ------ iii
That related quality which exists in the self is the
attribute of the Inner Self. Its ‘multitudinousness'
is its abundance. The meaning is that it is mani-
l'old. The manifoldness of the related quality re-
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arwri'rfia adhyfiropita 24 anfimfl' anadhikfimn'i

sults from the manifoldness of the things which
are related to the self so as to be contained in
l-lini. This manifoldness of attribute is indeed
possible only in relation to the Highcst Self. Thus
in the passage, ‘Just as...’ etc., or
athmifi ------ iti
ammumiat adhyéisakéqutfi-being the effect of
superimposition (modification ol'prukytz')
R. II. i. IO (11.223)
W adhyfihfira—supplying (the question and
answer)

The atuibutes of the inner selfare those attributes M. III. iii. 38011220)
which are the peculiar characteristic..- of the High- BTW adhyupadeifil-because Brahman is
est Sell. Their multitudinousncss. that is, their taught to be greater
manifoldness is found, in the context. Cf. the text,
‘you yourself.’ S. t. iii. s (151)
M. I. i. 29 H.152) pammfitmfi ------ upadeffil

Lord's presence in the numerous embodied Because Brahman's superiorty to .ran'tpmsfida is

things. taught.

bahu-deha ------ saruagatatvarii R. I. iii. 7 (Il.9)

relation with pen'asion of the Lord in the plural- bht'nni ------ anhalt
ity of bodies. Because the Supreme Self is taught in the con-
text to be greater than the individual self. Cf. the
mm adhyiropita-superimposed text, ‘Now this etc.
S.1.ii.17 (117) M. I. iii. 8 (1.244)
uvidyfi ------ adhyfimfn'tmit , sawesin'z ------ upades'il
Mortality and fear are superimposed (on the in- The Supreme lord is spoken of as the ‘exalted
dividual seli) through ignorance, desire and ac- over all other things‘.
tiou.
31$: adhrunailz— by non-permanent (works).
mm adhyEsa-super-iniposition
R. Li. 1 (1.59)
s. 1. i. 1 (1)
(1) smytiripult paralra pin'adfsfivabhrimh (2) m anagnatfia'ntana—thinking of the re-
moval of nakedness (ofPrriqta) by Emmana belore
the apparent presentation in the form of re- eating food.
membrance, to consciouness of something
previously ohservcd in some other thing. s. III. iii. ls (643)
(2) atasmm tadbuddlu'h (4) m anajc'i-thal which is not a goat (mfiyfi)
conglnition ofsomething as some other thing. S. 1. 1v. 10 (244)
GIGdTI-lfll.‘ tadrt'qm anabht'zsalt (P. 21) m aflmijas'a-inappropriate
On a cognizable substrate there is the appear- S.1v.m. s (sao)
ance of a cognizable other entity.
R. Il. ii. 9 (H.286) Willi-HUI anaiitqflajnukumgtkthm which still
continues to be the subject-matter of the same
adhyfiso ------ unusawdhfinmh COI'IEBXI.
By superimposition is understood the attribution. s. 1. iii. 16(170)
on the part of an intelligent being, of the quali-
ties of one thing to anorher thing. anfimi momma. incompetence
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3111113:t a'nadkiktiryatva 25 3H1! ananya

5.1. iii. at (202) 311136 anam'ikta—_one who has not tluly studied
dcuidinfiviz ------ manyale the sacred text (Vedas).

jaitnini holds that the gods are disqualified (for M. rv. I. l6 (1v.ao)
the knowledge of Brahman). arm ananta-infinite
R. I. iii. 30 (II. 71) S. m. ii. 26 (603)
idmit ------ iii [MTQM ammlena
According to jaimini, the gods are not qualified Supreme Self, which is infinite
with regard to those meditations in which the
R.I.i.2 (I115)
object of worship is conceived to he honey etc.
anantapadrm'z ------ fiha
M. l. iii. 3| (I. 3l2)
The word ‘infinity’ denotes that essential nature
The gods are nm eligible for the. study oeulhu-
(of the Supreme Lord) which is free from limita-
vidyfi.
tions of space. of time and ol' particular substan-
anfitwfia anadhikfiryatva-not a thing that can tial nature.
be commenced R. II. i. 15 (11.242, 243)
9.1. i. 1 (5) paficdwdamhikuva'rit
pradhfinasya ------ anadhiluiq'alvfil (P. 284) not having limitations
Commencement is not possible for desire which M. I. ii. 2 (1.165)
is prominent. unlimited (Brahman)
1m ca ------ adhikfiryatvan't (VJH. 28) apan'cchinnamfit hr'irtmyena (Rg I66)
Nor can that word ffijnam ‘signify what is begun. Because I'Ie is not delimited, He is infinite in en-
SEW!!! anadhikflavipaya-rcfen'ing to people tirety.
who are deharrcd from (e.g. the blind, lame, etc.) 3W ananlarapmkflatua—being the imme-
S. Ill. iv. 18 (728) diately connected context
R.l.iii.42 (11.90)
W ananuguqta~~not in conformity (with the
intention 0f the Sfitraluim) Wm! ananlaviiegaviii;_ta—being pos-
R. II. ii. 42 (H.328) sessed of inutnerable qualities (Supreme Self).
R.l.i.l3 (1.205)
amid-Eta ananubhih'tva-net possessing con-
sciousness (jars and similar things) mm anantfivayavatva-having infinity of
constituent parts.
R. t. i. 1 (1.125)
RJIJlJl) (II. 290)
WE: anammnaratalt- when remembrance
W anandha-one who ceases to be blind
is not secured
M. IV. ii. 22 (IV-68) MJVJvJ (IV.91)

na vidyi-tmusmrti (I. 68) svafipa fi'uirbhiz'va (I. 92)

manifestation of one's essential nature.
Continous recollection and knowledge are not
required. SFFII ananya-non-difl'ercnt

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m ana'nyal'uu 26 m ananyfipeksa

s. nuts (569) gm (28)

a n mtya """ Jim”! am ma ------ nannyrtfesaft (V. M 86)
individual soul is non-ditferent from God. For that very reason, being devoid ol'at'tivity, He
is distinct from the [our kinds of substances (the
m ananyalvwnon-difi'erence
generated. the modified etc.) . And therefore That
$111.14 (at?) which is distinct from the four kinds of substances
m1 ------ avagamyak is not subsidiary to anything else.
A non-difl'erence between the cause and elTect is W ananyasidhanu-non-dependent on
recognised. The effect is universe, diversified as other means
space etc. and the cause is the Supreme Brahman.
In reality it is known that the effect has non-dif-
R.l.i.1 (1.174)
ference from the cause. svapmkfis'alt Hell-luminous
R.Il.i.15 (II. 251) 311mm amnymidhfimqm-peculiar to none
etfim' ------ ityarthalj other than the Supreme Self
Several passages likeI ‘Modification ...,‘ etc. de- 1114.23 (1.254)
clare the identity of the world which is made up
of intelligent and non-intelligent things with the m anairyitmutuaABrahman) ‘having
Supreme Brahman. In accordance with the pas- none else as His Self‘
sage ‘Did you. . ..' etc., it is indicated that the whole R.l.i.13 (l. 225)
world has the Brahman for its cause and that the
ellect is identical with the cause and by knowing 371M: annayfiflfipatib-withom any other
Brahman. who is the cause, the whole of what
Lord (to rule over)
l'orms the effect is known. SJVJuQ (854)
M.ll.i.15 (".30) alab ------ ityarthalt
s'va ------ ant-title); The man of knowledge is without any ruler, that
In the world production of anything has been is to say, none else can rule over him.
observed to take place with the help of various R.IV.iv.9 (H.642)
means which have an existence independent of atali ------ siddhan't
the eflicient cause (doer). But this is not the case
with Brahman. This creation proceeds only in vir- Solely through the scriptural passage declaring the
rue of His essential nature. quality of willing the truth, the released soul has
none else as his Lord.
m3 ananyathfisiddha-that which cannot
M.lV.Iv.9 (IVJOB)
be established otherwise
muktasya ------ fitnyatvit (I. 105)
R.II.iii.4-2 (".38)
Because the released soul is not under the con-
WWW ananyalhfisidrlhaifistmmt'ila- trol of any other person than the Supreme Being
tun-being based on firtras arrived at indepen- and those released souls that are his superiors.
dently of all other means of knowledge (non-dis-
tinction). m ananyipzkshnot dependent on any-
R.l.i.4 (1.150) thing else
R.ll.i.4 (H.21)
3m anan_wr.r'e._\'n—wh0 is not subsidiary to any
other (Scriptisre)
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mat-v11 arm nyfirthatfi 27m anabhizyaktaruanlpatuit

WET ananyrirthatci-not being different (from Rlldii (11.281)

what is referred to in the passage itself, viz., the satya ------ rryalt'reknpn
individual self)
if transformation in the realm ol' the pradhfina
R.l.ii.1 (1.285) takes place independently of the superintendence
W ananvigutatvu-not being identified of thc Supreme Lord. . . .
(with states of sleep and wakeIulness for the indi- M.II.ii.4 (II-68)
vidual self) to be disregarded.
S.m.i.s (296) hasyipi ------ mat/mi
svup-nfida' - - - - - ' udisinatuam ilyarthab (V.M. 361) The Sinkhya system that supposes non-intelligent
Being dissociated with states like dream etc. i.e., matter (pradhfina) to be the absolute cause of the
the state of being indifierent. world is not worthy of regard among the wise.
awn anapagfi-that which is not at variance with 61M anabhibhava-not being overpowered
frutz' s.m.iv.35 (745)
M.l.i.lB (Ll l5) anabhi ------ ilyfidi'nfi
anuhi'ib ([115) The texts like, ‘For that...,' etc., show that one
favourable who is equipped with practices like bmhmamqva is
not overpowered by the tnrments like passion.
WEE‘?! anapavadaniya-that which cannot be R.IlI.iv.35 (H.556)
discarded
dhamizza' ------ ynjrifidnyaft
$114.3 (287)
Scripture shows that there is no overpowering of
31111111?! unapasflfla-(tlle soul) that has not bid-v5 by sacrifices; that is, it shows the absence of
moved out of the body obstruction to the orgination of knowledge by sin-
ful actions.
S.n.iii.20 (453)
hi.lll.iv.35 (Ill-322)
amiss annpeqllghl to be rejected nnchangcablcncss
S.u.i.1 (284) daivimeva ------ anabhibha'uan't
vimdhe m amfleltran't The following s'ruti shows the unchangeableness
When a smyii'conu'atlicls a Vedit: text, it ought t0 of the essential nature thus, "Hie gods...,' etc.
be rejected.
mfilmmamm anabhizo'aklasvarfipaWfiHn
RJLiJ (n. 205) account of the true nature not being manifested
virudhe tu (when there is contradiction of thesmyti S.m.ii.s (563)
with the .fruti. the smytiis to be disregarded).
lifirtmjena ------ wajmali
Wm anapeksalvfit-since (pradhi'na can For a dream is not such, by nature, as to be mani-
have) nothing to rely on fest with the totality of the attributes ofa real thing.
9.11.114 (355) R.III.ii.3 (H.426)
anapeksatvfil ------ ayuktmit lasya- - - - '- - wanipalvfit
Nothing exists externally ropmdluina, on which it The individual self has not his essential nattu'e
can depend for either impelling or stopping it. entirely manifest in the condition ol'sufl'ufira.

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emf anarlha
M.III.ii.3 (111.79)
Because of the absence of perceptible dimensions
(‘theaniing' state).
smiuk/im upfidfinaha (I. 79)
lrnpression is the material out ofwhich the dream
has come.
3F": anartha-the thing dctested
5.11.110 (361)
artht'nah pratikfilalt anarthal;
That which is unfavourable is the undesirable
thing.
GHQ}: Tf cmarthaft no -—no evil consequence
M.I[I.i.29 (111.61)
sukha ------ abht'iur'zt (I 62)
Because the sacrifical works are taught to be
means to happiness, there is n0 cause for misery.
m anaflhalwtu-sourcc of evil
S.1.i.1 (5)
harm'ua ------ jn'avartakal; (P. 207)
That which generates agency, enjoyership
(widyfi ----- biju'lit "UH. I9)
It is well-known that ignorance is the seed ol all
evil.
WWW anarrakfifarlosaprasatuntin-
gence of the defect of there being no scope
S.n.i.1 (282)
:mfli ------ smftnyaft
If Brahman is accepted as the cause of the uni-
verse, then smflis like Sinkhya will lose their scope.
R.ll.i.l (II. 205)
pmllmmrm'z ------ nirfikn'yale
ll'Brahman is accepted as the cause of the world.
then the smrti of Kapila will have no scope.
M.ll.i.l (II. l)
contingency ol' the loss of authoritativeness of
(.smrtz')
28 anew unavaslhft
W anauakAbti-illogicality
91.114015)
R.II.i.15 (H.238)
m anavacchinna.mrtn'4pn——one whose
essential nature has hecome unconditioned (the
released)
R.I.ii.l (1.291)
m anavadyan'i-diat which is lree from inac-
curacies of word and sense (an aphorism)
M.I.i.l ([13)
apaiabdiidivuidhiryarh (I. l4)
being devoid of ungrammarical forms etc.
WWW anavarlhflcfirir'ayfinanda-
brahmfinubhava-the experiencing of Brahman
that is bliss unsurpassed in excellence
R.III.lii.57 (H.530)
(Fruit of the Vidyfis relating to Brahman)
ananadht'kfitiia-
yfisairkhyeyakab-énagunagapa-one who possesses
numberless hosts ofauspirions qualities of unsur-
passed excellenee {Supreme Self)
R.I.i.l (1.16)
m (marmam—not the proper context
M.I.i.l (1.28)
arthfinlamsyrr aghapané (I. 30) .
not bringing in a different matter
we: anaeasida-non-dejeetion
R.I.i..l (l.64)
desa ------ iii
That lowness of spirit which results from unfavou-
rable conditions of place or time and the remem-
bmncc of causes of sorrow is denoted by the term
dejection; the contrary of this is ‘freedom from
dejection,’ The scriptural authority for this is:
‘This self...,' etc.
W a'navasthé-infinite regress
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mm: anavuslhtlel;
$111.18 (320)
R.I.i.1 0.123)
ma’: anavasthiteli—on account of imperma- absence 01' all activities.
nencc
5.1.117 (117)
anavasth itel} ------ .srm'thhrmrtti
To take up the shadowy self first, it is not possible
for it to reside permanently in the eye. When a m: anavaslht'left-bccausc ofinfinite regress
man is right in front of an eye, the image of the
man is seen in it, hut when he moves away, it can-
not he seen.
RJJLIB (L 314)
Pmti ------ anmxuthfinan't
The image reflected within the eye is dependent
on the proximity of another person and there-
fore it cannot possibly be invariably within the. eve
In order to co-operate harmoniously with the ac-
tivity of all the senses the individual self has t0 be
in the heart. Accordingly, he does not exist within
the eye. The deity Sun also does not abide within
the. eye because the text says, ‘He is...,' etc.
M.l.ii.17 (1.199)
because. ofinfinite regress.
jit'usyu ------ anavastht'telt
lf one individual soul be said to rule another, this
would involve an infinite regress (for the second
would have to the ruled by a third, the third by a
fourth, etc.)
amfimit anavustha'telt- owing to anything ex-
Uaneous
S.n.ii.4 (ass)
na tu ------ anti
Apart from the three gupas (in a state of balance)
nothing exists externally toPmdhEna.
R.ll.ii.3 (11.281)
non-existence
[nah ---- ' prasaitgil
29 anrtt'nart ...... a'tkas'i ti
there is the scope for the nun-existence ol' the
condition of dissolution (pmlayu).
M.lI.ii.4 (mes)
na ------ nnavasthitzlt
From the text. ‘O lord...,' etc, without the Lord
(to guide). no activity is possible.
S.tt.ii.13 (s70)
tatrtica ------ pramjyeta
For those successive relationships, other relation-
ships of inherenee have. to he. imagined. In this
way there will he infinite regress.
R.1l.ii.l 2 (11.291)
mmrwfiya ------ anavasthitelt
Because coinherence also, like part, quality and
generic characteristics, requires something else
to establish it, and that something else again rc-
quires some further third to establish it—from
which there arises an infinite regress.
M.Il.ii.l3 (mas)
kfiwya ------ anavasthitift
Because. an infinite series of relation would have
to he. granted in according relation between the
cause and effect, etc., and so on, which have the
relation of inherencc.
awn am; afitararsilfi anas'rum anyat abhicfi-
hafiti-the other looks on without eating.
stat? (151)
in‘ ------ avasthfinmh
By the above text ‘staying on‘ indiflerently is men-
tioned.
ilt' jinn ------ (taming; (V.M.210)
By the above. text the individual soul alone is
pointed out as the non-experiencer, indifferent
and as of the nature of Brahman through his un-
conditioned form.
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want dnfiiitltllfil 3O mm lmfiplaln'zma

R.I.iii.6 (11.6) mm anfimuidhyisu-super-imposition of

the other shines in splendour without eating. the non-sell“
(The Supreme Self m'ihont eating the fruits of s.I.i.1 (s)
karma shines in splendour) buddhyt'tdindfil udhyfisalt (V. M. 19)
M.l.iii.7 (1.242) super-imposition of the intellect etc.
The other, without eating, shines all round. m anilyanalikaphaln-resnlt which is
iii/malt ------ [nukfisale (I 242) not limitless.
The Lord without experiencing the fruits of ac.- s.rn.tv.1s (728)
tion shines all round. (stages of life)
BMW unfittatvfit-not being accepted
BFI'IEI: (madam); —0nc who is indifferent or un-
M.l.ii.26 (L220) concerned
m'snoft ------ mariibllavfil 0.2.21) R.l.ii.2 (L294)
her-arise those other than Visnu cannot become (Brahman)
the self.
2111mm “amnesia-on account of the QHTP: anfideginningless (relation between
non-realisation of the self. karma and limiting adjunct)

91114.7 (535) R.l.i.4 (l.l58)

anfitmavil ------ iti (136) M.Il.i.36 (H.59)

People ‘nor having realised the Sell’ are those who karma
‘are engaged in ritualistic works alone; that is to mm anfidikarmapmvfiha-stleani ol'
say those who do not undertake rites and medita- beginningless karma (nature ol" ignorance).
tion as a combined process. It is reasonable that
the performers of sacrifices etc. should become R.I.i.l (ii) (1.83)
objects of enjoyment to the gods since they are 3mm amidyanantatva-being without begin-
unenlightened. ning or end
R.III.i.7 (II. 410) M.Il.iii.3.0 (H.282)
rshz-di ------ m (the Supreme Lord; so also the soul).
He who performs Vedic and other secular actions
of meritorious kind is devoid of the knowledge of M anfidyamavakwithout a beginning
the Self. and an end
M.lIl.i.7 (lll.l9) R.I.iv.8 (11.114)
on account of not knowing the Lord. (Pmkfli)
sa ------ et'a m amipta-beyond the grasp
That Lord if not known, does not permit the ig- S.Il.iv.19 (516)
norant to enjoy bliss. If a person who does n0t (the chief Pnipa is beyond the grasp of death)
know the Lord, even if he performs any great and
meriroions deed, that deed becomes ultimately W andptakfima-one whose desires are
decayed. unfulfilled (who is not the Lord of all)

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mm nnfimmipfilma 31 m: ani'uflh'h

R.I.i.3 (1.123) na lasya ------ khan-ab (V. M. 107)

mm antimnnipdt-ma-Supreme Lord, de-
void of gross names and forms.
M.Il.ii.5 (ll-70)
m anfimbdhakfiryn-that which has not
produced any effect
S.n.ii.u (364)
During dissolution atoms continue for sometime
with out producing any effect.
mum-i anfimhrlhnkfiqe-those (two) which
have not begun to produce results
§.rv.i.1s (790)
rmfimbllhn ------ iti
those virtues and vices that have not begun to yeild
their results that were accumulated iu earlier lives
or even in this life before the dawn ol' knowledge.
R.Iv.l.15 (H.587)
zmémlnllm ------ ili
The good and had deeds done earlier; that is be- without exposing.
fore the origination of vidyr‘: and which have not
begun to produce their fruits. tacca- - - - - - manlavyan'l
Regarding lsvara, there is no work in the form of
removal of concealment, because He is not cou-
cealed.
WW‘ aniuirbht'tuuvarflpn-dne whose
essential nature is not manifest
S.I.iii.19 (17s)
Waniviskuman-without any display
S.n1.iv.so (756)
jficina ------ bhrmet
That is to say, without showing oneself off by pa-
rading one's wisdom, learning, virtuousness. etc.
like a child.
RJIIJVAQ (H.567)
abhidhiyale ------ ant-wiskuwan
That aspect ofchild‘s nature which consists in the
child not manifesting its nature (viz. pride, arro-
gance and so on).
M.lII.iv.49 (IH. 342)

mums (W29) It may he thought that the scriptural knowledge

is to be imported with due publicity, so that many
good and evil works that have not begun to pro- may receive it; but such a view should not be held.
duce their effect.
duhkharh ------ irubdharh (1.29) W: a-miurttilt —there is no return
grief or happiness that has not begun no be expe- S.|v.iv.22 (asi)
rienccd. mmyag ------ anfiumilz
BFI'I'IW anfira bhya-with no beginning (liberation) Non-return stands as an accomplished fact [or
S.Iv.t.16 (892) those from whom the darkness of ignorance has
been completely removed as a result of their full
m anfimmbhmpam—(the Supreme God) illumination and who therefore cling to libera-
who has no beginning tion as the highest goal. Even for those who take
refuge in the qualified Brahman, the non-return
M.]]].iv. l5 (III. 301) becomes a fact only because they too have that
unconditioned Brahman as their ultimate goal.
ml? nnfivaragmjrifina-knowledge which is
not obscured R.l'V.iv.22 (ll-652)
5.11.5 (39) IIOI'I'l'Cll-ll'll.

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amatfqi amlt'flnm'n 32 atfitan: am'yamrtlj

The Lord does not turn His faithful devotees back follow that as pmlq-ti is common to all individual
into the miseries of smittr'im. Cf. the text, ‘He selves, all actions would be for the enjoyment 0f
who. . .,‘ etc. and ‘Having obtained...’ etc. all or they would not be for the enjoyment of any
M.IV.iv.23 (“1122) one idnvidual self.
na punavfi'qrttilt (I. 123) M.Il.iii.37 (II. 195)
The released one does ttot return (to the corpo- yuthfi ------ fivasya
real existence). just as it is not a necessary rule in the matter of
perception that the soul perceives anything when
3mm ana's'ramin-one who is outside the pale he proposes. so also in the tnatter of action the
of any stage of life soul has no absolute agentship.
S.nt.tv.39 (747) atfit'tnt: aniyamafz —non-restricuon
R.Ill.iv.39 (H.557) §.III.iii.3l (665)
widower and those who have completed the stu- pat/ti ------ iii
dent stage and are unmarried.
The path of gods should pertain to all the medi-
WE anindfiyanm-heing beyond the ken of tations on the qualified Brahman.
senses (verbal testimony) R.III.ii.i.32 (H.495)
R.I.i.4 (1.15 l) With regard to those who are devoted to all forms
ofworship, there is no restriction to the efi'ect that
3m animittatvfit- on account. of not be- that path is only [or those who are devoted to par-
ing the cause (of aggregate) ticular vidyllv.
R.H.ii.18 (H.296) M.Ill.iii.32 ("L21 I)
1m ------ iti There is no resuiction that even of those that have
Because ignorance etc. mentioned by the Bud- attained the direct perception of the Lord, some
dhists as successive causes do not stand in the obtain release and some do not.
position of the causes to the formation of the ag- m: aniyamab —no rule
gregatc.
s.m.tv.52 (759)
31PM“: aniyamal} —there is no uniformity
fiha ------ iii
Strata? (463)
There is no such rule being applicable to the as-
yalhti ------ sampfidoyisyate pirants individually that a distinction will be cre-
Just as the soul, independent though it is as re- ated in the resulting liberation.
gards its own perception, yet perceives both good R.lll.lv.52 (H.568)
and bad without any invariable rule, so also it can
accomplish both good and bad without any uni- non-determination.
form rule. muktt' ------ aniyamaft
R.ll.iii.36 (II. 373) Of such knowledge that has for its result final re-
abse nee of restriction. lease, the time is not definitely fixed.
tad-vat ------ syuft M.IlI.iv.51 (111.348)
ll" the individual self is not the agent of actions Only in the absence ofprfirabdlm kannaimmedi-
and if the pmkg'zi were the agent of ac tions, it would ately on casting off the body in which wisdom is
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 WW ann-tyyalvawsuya
obtained, heavenly existence is attained, but if
thcrc be prc'trabdha karma there are other lives to
he lived.
3m“ aniyoflalvavigaya-a context which
cannot be enjoined
5.15.4 (27)
lam-'0 ------ uiyr'vamfit
Knowledge, whose content is Brahman and the
self as they really are. is not dependent on any contingency of no release
injunction. Although in respect ol' that content,
m animacaniykthat which cannot be
imperatives etc. are found used, vet as having [or
determined
content that which cannot be enjoined, they be-
come blunt like the edge of a razor etc. applied
to a stone etc.
na ------ atlaltfiialt (P. 4-89)
Thcrc is no scope of injunction.
samm'thrz ------ ilya'rthrtft (V.M. 84)
He, indeed, who is capable is the agent, the eli-
gible person, the person enjoined; but where
there is no capacity, there is no agency, hence he
is not eligible, and consequently not the person
enjoined.
3m animhta—inexpressible (Supreme Selfl
$14.19 (s1)
R.IlI.ll.4 (II. 425)
that which is undefined {Supreme Self}.
m animddhatyiharipwin the form
of the emanation Animddha
s'.n.ii.42 (415)
animddha ------ ahaiduira
‘Egoism is called animddha.
mm am'rdhEfiluuiiesu'nirdes'u-the
mention of a specific attribute in relation to what
is otherwise undetermined.
R.I.iv.ll (11.125)
W: an innoksaprasaiigab —impossibility
of release ( from thc cycle of birth and death).
33 WW anisftfidikdn'nfim
3.11.5.6 (357)
mm: maimmhrnpmsaitgalt —There is no
question of getting rid of the objection.
R.Il.i.2 (H.224)
nit-molest: ------ d um ivfirali
lt is not possible to get over the objection founded
on the invalidity ofall tlu'ouglt mere algntltentatiot t.
MILi. I 2 (H23)
S.n.i.27 (ass)
atfi'mn n-nilafmna-thm which is unsupported
(Supreme Self)
R.III.ii.4 (H.426)
W anivfllF-absence of cessation.
R.l.i.l (ii) (1.19)
lf auidyfi does not cease to exist there would be
no linal release.
3m anismphala-undesirable fruit
R.IV.i.l4 (II. 587)
Even the fruit of meritorious deed is undesirable
for one who is desirous of salvation.
mm anigtatrihfirfibhfivfibhiprfiyk
a text, the purport of which i5 to declare the nb-
sence of the (two kinds oi) undesirable modifica-
tions
R.II.ili. 18 (II. 358)
the change of essential nature and the contrac-
tion and expansion of knowledge.
mm anistfidikfirizuim for those who
have not performed sacrifices
S.m.i.12 (54s)
yathaiva ------ gacchanti in‘
Lunar world is mentioned in the Uptmirad; as a
goal cvcn for those who have not performed sac-
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was" unis}? 34 3W anugamfit

rifices. The text is ‘all those who depart from this 3W unukilmihagreeable
wot ld. reach the moon’. pleasure alone is what is agreeable.
R."T.i.l 2 (H.416) R.l.i.l (a) (1.99)
those who do not perform religious and other M.IV.ii.2 (IV-40)
works of meritorious nature.
In due order.
l": ...... {a
svaniyfimya anusfimza (I. 40)I
l'hose who do not perform what is enjoined and
those who perform what is prohibited, both these In accordance with the relationship between the
are indeed performers of sinful deeds, and they controler and controlled.
are those who do not perform religious and other
SEQ-Ta: anukrleh —acting in accordance
works of a meritorious nature.
M.Hl.i.13 (“1.34)
s.t.iii.22 (tat)
anuhamnan't nnulq'tilt
lad ------ ucvntz (1. 35)
those who do not perform sactifices and who do ‘acting in accordance‘ means imitation
ttnrighteous deeds. yadetat ------ ili a-nubhfimm't
3671!!! (gait-mi (Rg. 3.5) This shining in limitation, as implied in ‘Every-
ignorant to the core thing shines. ...'etc.
R.I.iii.22 (II-4B)
ati'itrrr (miifi- pmkfli
nn account of the imitation
R.I.iii.4 (11.4)
kuya ------ .tiimymia
mtiirtyii ------ fn'akflyfi
The individual soul free from bondage, resembles
under the influence of [mtkrti which forms the that daharfikfiia which is the Supreme Brahman.
material world of enjoyment. T0 resemble is to become similar to the Supreme
Self.
BfiiiT-Gfim anijt'am apekgalvfil-Mth refer-
ence to those who do not admit the existence of M.I.iii.22 (l. 279)
the Lord utm'n ------ '(muhfleft
M.I.ii. l 7 (l.l99) The text. ‘After Him...,' etc. shows that the act of
shining in the sun etc. is an imitation of the Lord's
311 anti-follotving shining.
R.W.ii.2 (H.594) EFF-TINT tzvtuklttrttantr-relevant to the con text
All the senses follow the sense of speech. S.tt.iv.s (502)
M.IV.ii.2 (W40)
m mmgah—movement
in due order.
R.II.i.5 (II. 218)
From the scriptural text it is clear that all the gods
are in due order withdrawn. Cf. the text, ‘Into rmupmveiu-entr)‘
fire...,' etc. Wanugamfihhecause it is comprehended
INTI-Till‘! unukmsazm-reference S.t.t.2a (as)
s.t.iii.s (156) sarvan't ------ (muga nturiz s'akyale

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set-Irwin anugunax'rrrim 35 31W: anuppatmft

All texts can be understood only if the Supreme 311E“! anudfitm-low-pitched

Brahman is resorted to. S.I.iii.28 (194)
M.I.i.28(l. 148)
aw anuddharsa-non-exulration
recurrence.
R.I.i.l (1.64)
anuajrttnlt abltyfisét (I .148)
Excessive uterrimcnt is the glndness derived from
the characteristics (of the Lord) are repealed.
the opposite of those qualities which give rise to
3W anugunaiafira- such bodies as are fit mental tlejection. The contrary is non-exultation.
for the enjoyment of their particular effects Excessivejoy also is obstructive to meditation. The
scriptural authority is, "l't'auquilled in...,' etc.
R.r.i.4 (1.147)
SEW rtnucchz'lh' dhm-ma—atLributes which d0 W: a-n upjmttelt —because of illogicality
Q
not dissociate S.I.i.ts (55)
Sim/.22 (266) tal-ra ------ upupuu'yale
The deliberation before the creation ofbody etc.,
mum anujfiipan'hfirakiniunction and pro- the non-difference of the things created from the
hibition Creator and the creation of all the modifications
S.n.iii.4s (434) mentioned in that text cannot be'insrifiable for
agnigumiyam ------ lake any one other than the Supreme Self.
‘One shall sacrifice an animal toAgm' anti Sama' R.I.i.17 (1.231)
is an injunction. ‘One shall not injure any being‘ because of inappropriateness
is a prohibition. So also in common life there are talhfi ------ upapadya te
examples.
Because it is not possible for such an individual
R.Il.iii.47 (H.383) sell' to have unconditioned omniscience.
‘permission and prohibition‘ MJJJG (1.107)
Permission to study and to avoid the study of the on account of impossibility
Veda etc. (for dillerent adhz'lcfin'ns).
na ------ upapaclyate
M.H.iii.48 (H.205)
Release is impossible from the knowledge of any
activity and release. other thing than the knowledge of Brahman.
[mm ------ mn'zbandha't
In the case of the soul, activity and release result m: anupapaueft —because of unintelligibility
from the command 01' the Lord. The soul is able S.I.ii.3 (99)
to act when pet tttitted to do so by the Lord and (mend ------ utyate
from the Lord he obtains release.
It is Brahman alone that is possessed of qualities
W anutthfina—the fall from which there is of being identified with the mind and so on. The
no rising up again individual soul cannot have those qualities.
M.IV.i.14 (IV.2B) RJ.ii.3 (1.294)
rmutthimapfite pmtyfisanm (I. 28) jivasya- - ~ - - - upupadyule
when the fall from which there is no resurrection Because even the slightest trace of the smallest
is near at hand. modicum of the attributes under reference can-
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 amtpapaltelt
not appropriately be predicated in relation to the
individual self.
M.I.ii.3 (1.156)
ekasjya ------ anupapatteft
lt is impossible that one and the sanie individual
could be in all the bodies (at the same time).
m: anupapalteft-owing to the unin telligiblity
s.u.ii.1 (350)
amfi. ------ bhrtmtti (35])
Accordingly, by reason of the impossiblity of dc-
sign a well, the insentienl pradhfina should not
be inferred to be the cause of the universe
R.n.ii.i (H.277)
'l'he prudhfinu is not the cause of the world be- The whole world which is other than Brahman
cause of the impossibility of the fashioning of the and which consists of the principles beginning
world by pmdhr'ma without being presided over with the atyalcla etc., cannot be possibly shown to
by the Brahman.
MILliJ (11.64)
aceta nasya ------ anupapattzb
because lifeless matter is incapable ol' any inde-
pendent activity.
m: anupapatleb-because of untenability
S.u.ii.32 (403)
mt ------ vyavalu'nalt
We do not lind any logic in the Buddhist view.
Hence also all behaviour based on the Buddhist
scripture is unjustifiable.
R.Il.ii.30 (11.304)
on account of its being inappropriate
uqvale ------ sariibhavati
The theory of the Mz'idhyamiltas that all things are
nothing is not possible. because it is altogether
inappropriate.
MJl.ii.32 (H.104)
because of unintelligibility
[mmuirw ------ grfihyalj
36 mu anuparodhfit
The theories which are unsupported by all au-
thorities and opposed to imti, smyti and reason-
ing cannot be accepted.
m: anupapullwlr-on account of illogicality
s.n.iii.s (436)
sanmilmrii ------ anupapalleb
Brahman. being mere Existence, cannot certainly
originate from that pure Existence itself. For in
the absence of some distinguishing feature a
causal relationship cannot he reasonably main-
tained.
RILiiLSI (ll. 343)
on account of inappropriateness
ladvyatin'ktasya ------ anupapalteli
be non-originated, since its being an effect is
proved by the scriptural text; non-orgination in
their case is inappropriate.
M.ll.iii.9 (ll. 132)
because it is impossible
admalvfit
For sat (being) does not originate From mat (non-
being), for such a case has not been in the range
of observation and therefore it is impossible.
31W anupamrdya—without destroying
SJIJi 26 (391)
na' - - - - - Mutual:
The effect cannot arise without destroying the
cause.
MJ.lv.24 (1.386)
on account of not being in conflict.
Agreeahly to the argument and the illustration
given in the text, 'Verily....' etc, the same Lord is
to be taken as necessarily denoted by prukyti'.
W nnupamdhfit-so as not to contradict
(the proposition and the illusuation)
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WM nuupulabdltt 37 311531’: armband/raft

S.t.iv.2s (268) because the world is net so perceived.

prnkrtt' ------ in‘ 1m ------ “Unit-tit
Brahman has to be admitted as the material cause The world is not a mere mode of mind. l'or no-
as well as the cflicient cause, so that the proposi- body has perceived it to be such in his experience.
tion and illustration may not be contradicted. The
proposition is. ‘Now the-11...,‘ etc. The illustration W antlpasatith.t-trjitn—[hm which cannot be
is. '0 amiable one...’ etc. included

R.I.iv.23 (11.159) R.lll.iii.23 (H.484)

wcameva ------ uparudhytte 3W (mufmhiza—unconditioncd (unnssociated)

Because there can be no stultification of the [LII-l1] (ll-262)
proposition ‘.md of the examples illustrative ol'it.
The proposition, is, ‘Did you ask. . .,’ etc. Example 311111211 anupfidtknot to be accepted.
is, ‘just as...‘ etc. R.l.i.4 (I141)

await-“er anupalabdhi-not being seen W anupr'uthi-not the limiting adjunct

$411.2 (286) s'.1.i.t7 (57)
na ------ uflalahhyrmte M.lLiii.50 (H.209)
They are not met with either in the Vedas or in unconditioned
common experience. Individual selliis tlte unconditioned reflection of
R.Il.i.2 (H.112) the Supreme Being.
Manu and others celeberated in the scriptural W anuprm.'i.€ya—entering (the mother)
texts, did not see truth in the way of Kapila.
M.1u.i.29 (“1.66)
M.H.i.2 (11.5)
yoni ------ prancin- (j. 67)
(from want of realisation} ul' other possibile re~
sults declined in utliel smflis. entering the muther's body.

311W: anuprtlabdhehwn account of the non- 3W nnupra.mhm—sub-incidental (discussion)

perception R.I.iii.40 01.84)
S.n.ii.30 (401) 311!!! an1ibandhrr—pron1inent means (devotion)
nfllm ------ bhavnytth MJlI.iii.51 (III-248)
It is precisely owing to the perception of objects by means of devotion etc.
that a variety of mental tendencies correspond-
Hatigumbhaklifm (Rg. 250)
ing to the diverse objects arise. But how can a V3-
riety of tendencies arise when no object is per- devotion towards Lord Ilari and the preceptor.
ceived.= 31W: anubandhakthe connection
R.Il.'ti.29 (H.304) S.rn.tii.52 (697)
"a ------ upalabdhift itr' ------ aitgatvril
Knowledge. which is neither related to a subject A number of attributes of the (manns'ci!) sacrifi-
nor related to an object, is nowhere found. cial fire are to be imagined in the meditation and
M.Il.ii.30 (H.102) the meditation is linked up with that fire.

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WW an ubandhfidibhyalt
R.lII.ii.i.50 (H.521)
m/mnh ------ ltflall
‘l'he mmmicit ritual and others are attached to
Ag-ni-rahasyn in close proximity to the [ire on the
brick-altar.
M.lII.ii.i.54 (“1.255)
Sneluul'z ------ ili
The in tense love which proceeding l'runt a knowl-
edge of His greatness becomes the tic between
the Lord and the soul and is called devotion.
WWW: anubnnrlhfirlibhyakbecuuse ul'cun-
nections
S.m.iii.50 (695)
sumpul phalo ------ nnttbandhalg
All the subsidiary acts presupposed in a rite are
linked up here will] the modes of the mind ete.,
in the text. "l'hey....' etc. This linking up has
knowledge as its result.
R.IIl.iii.48 (11.520)
through the subsidiaries etc.
a-n u ha rid/ml: ------ iI-yfidinfi
The subsidiaries are the subsidiaries of sacrifices
such as vessels. hymns to be sung, texts to be re-
cited, etc..
311W nnuhlzava—experience
8.14.2 m )
i'aukt'lta ------ ‘fnlkI-l (P. 80)
This is established in the wordly experience. What present moment. Or the essential nature of con-
is the use ui'reasoningi
ject by its own being.
riddhe ------ anubhn-mlt (P. 421)
Experience means full contact Willi an existent.
lolttzsiddlmft (MM. I6)
well-known in the clay to day world
mlmlzlmmzza ------ stiltsulktimlt (HM. 52}
Experience is a particular psychosis of the inter-
nal organ, viz., the intuition of Brahman.
R.I.i.1 H.114)
38 W anubhiya
idmh ------ vigayaivr'tt
All cxperien cc relates to objects which are quali-
fied by some attributes or other.
anubhavul: ritmasphumnarh (8.8 116)
Experience is awareness of the Self.
M.IV.i.16 (IV.30)
enjoyment
moksa. anubhmrfiya (I. 30)
For the enjoyment of enhanced bliss in release.
W anubhavériqlha-matter of experience
(result of knowledge)
§.ll.iv.l4 (72s)
31m anubhina-shining in accordance with
another
S.1.iii.22 (181)
3111mm! anubhitgatva-being an object of con-
sciousness
R.I.i.l (1.135)
311W anubhititvahessential nature oi~ con-
sciousness
RJJ. l (1.134)
anubhititumit ------ vi
The essential nature of consciousness consists
therein that it shines forth, or manifests itself,
through its own being to its own substrate at. the
sciousness is instrumental in proving its own 0b-
Wm anubhiti svanipa—(Brahman) whose
essential nature is experience.
R.I.i.1 (ii) (1.17)
313T! anubhiyrhafter having suffered
$.m.i.1s (540)
Those who have not performed sacrifices etc..
enter into the place 0f Death and sull'er the tor-
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aqnfit: rmumalift 39 We" anumfimipnksfi 1m

ments of hell in accordance with their own mis- inference

deeds. ittlmmbhfifmit ------ wit
a
R.III.i.13 (H.416)
The form of vais'uinamwhieh is recognised, forms
After experiencing. under the command ofYam the basis of a logical inference that vnis'nfinam is
the god of Death, the pains inflicted by him. the Supreme Self.
M.Il‘l‘.i.l4 (111.36) M.I.ii.25 (L218)
sarrtyamane- - - ~ - - avamhali Inference
Those who have not performed sacrifices etc. alum) ------ fis'n'lalz
undergo punishment dealt out by Yama in hell.
From the smm' passage, ‘I became...‘ etc. it can
HIRE-I: anumatilz —c0nsent be inferred that it is the same Lord who is spoken
S.m.iv.14 (725) of in the s'ruti also.
human ------ drastanyarh
W u1mminarh—inferred principle (prudhfina)
From the text, ‘By doing...,' etc., it is to be under-
ILIIjiJ (II. 279)
stood that the approval of performing actions is
accorded only by way of eulog'izing knowledge. anumt'yale ------ anuménmh
R.III.iv.14 (H.543) The inferred principle is that which is arrived at
iia- - - - - - t'yarr't by the logical process of Inference.
As the passage, ‘Through the...,‘ etc. occurs in the M.m.ii.24 (III. I 27)
context relating to vidyfi, that permission given Inference
for the performance of actions at all times has in
view the glorification of vidyi. People other than the wise can understand Brah-
man who is very subtle. only through Inference.
M.III.iv.l4 (III.298)
anumaia'b —-concession W "I unuwuinfipeksfi 'nu-there can be no
reliance on Inference
ymhzsficfim anujfifimfitra'rh (I. 299;‘
only permission to do whatever one wants to do. S.I.i.18 (57)
na apeksitavymh
31m a'numantg' —a passive guide (of the indi- The insentientpmdhfina, fancied by the Sinkhyas
vidual self) ,
through Inference is not to be relied on.
R.II.ii.3 (11.283) 11.1.1.1!) (1.134)
the Supreme Self There can be no reliance on Inference.

W u'numénavir-indicatory mark atalt ------ [rmtiyate

s.t.ti..25 (133) 1t is understood that that sell'ol' bliss which tre-

yasyu ------ ityadhal;
‘Salutation to I-Iim' etc.—this form mentioned in
the smg-tt' is an indicatory mark (to teach that
vaisi'inara means the Supreme Lord).
11.1.1215 (1.341)
ates the world does not require connection with
non-sentient matter called Enumfinika (Pradhfina).
MJ.i.18 (1.115)
Absolute reasoning is not to be sought.
"JUL-‘5 ------ ill‘

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aim" ant/.mimfina
The text says that the conviction about Brahman
can neither be brought nor taken away by reason-
ing.
sqfiwrs unumimina-that which one infers (pra-
dhfina,‘
S.|.i.4 (s4)
pnulluinuviz ----- t anwncina siddhan't (V.M. 100)
lnsentient Pradhina, the material cause of the
universe is proved by Inference.
aqmnufirémaw anulctmapr'atilomkmmm-direct
and reverse orders
S.ll.iii.l5 (444)
3113130‘ anuvfika-the hymn
S.t.i.22 (70)
31111? arruvfida-restatement
S.lI.i.ii.40 (472)
R.I.i.1 (1.53)
irotuvyuft ------ prfiptalvfit
The clause ‘the Self is to be heard’ is a restate-
ment. That is a mere reference to what is already
established by other means; for a person who had
read the Vedaobsewes that it contains instruction
about matters connected with certain definite pur-
poses, and then 0n his own account applies him-
self to a methodical hearing in order definitely to
ascertain these matters.
mantavya ------ vidhiyate
The clause ‘the Self is to be reflected upon' is a
mere restatement of reflection which is known as
a mcans of confirming what one has heard.
31:15?’ anuuitta-undcrstood
M.l.i.7 (L78)
j'rifltaft-known (Rg. 80)
atifimfiwarfit an tLUid-yd uijénfiti-Having discov-
ered (Him, the Supreme Lord), let the individual
soul know. (i.c., meditate).
R.1.i.1. (1.53)
'10 W anus'aya-uén
W anuvrttfiktiratni-continuancc of a
certain generic character
R.l.i.l (1.118)
W anuvflla'buddhibodhya-objects of
the idea ol' persistence (cause and genus)
R.I.i.4 (1.156)
3119111? anuiantsana-tcaching
S.l.iv.14 (251)
311$"! anuiaym-residual karma
SJILLS (540)
Ital} ------ fihul]
Some say that the residual karma is that portion
of the results of work, conducive to heavenly life.
which is left over after enjoying heaven, like wa-
ter sticking to an emptied vessel.
tasmfit ------ nmts'ajvalt (541)
By residual karma: are meant those other results
of actions which are calculated to produce effects
itt tltis world and which will stand over al'ter expe-
riencing the result that were to [ructi in heaven.
Wanflayavfin-individual soul. in associa-
tion with the residual karma
stats (539)
anuiayuvin ------ umuvhanti
When the. results of those works, for the enjoy-
ment of which the soul had ascended to the lu-
nar world, get exhausted through enjoyment. then
the watery body that had been produced for that
soul for enjoytnent in the lunar world gets evapo-
rated and then the soul returns with the residual
karma itself.
R.111.i.8. (11.41 3)
one who has the balance of actions after enjoy-
tnent (individual soul).
(anus'aya is that action which remains over after
that which is enjoyed).
M.111.i.U (111.14)
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W anuiiwna 41 W anusmfli

the soul, with remainder (of works) The man of vidyi progresses by following the rays
bhuhtas'esa Of LhC SUM.

(the soul) having been left with a remainder of [LIV-ii." (11.609)

what it has enjoyed. Tai1ni------ili
The man of vidyfi goes up only by following the
W anuifisana-teaching
rays of the Sun.
S.I.iii.s (157)
M.IV.ii.18 (“7.63)
EFF}? aTlU§d1lgfl-Z word supplying an ellipsis nislmimati ~ - - - - - .s'rutilt
R.IT.iii.4 (H.342) Following the rays, the wise departs. The Paulrfi-
yaguz text says, ‘A thousand are the rays of the sun,
311E‘!- anusfluyarh —t0 be practised which are spread through these veins, one of them
s.n1.iv.19 (729) which is white and is called msumnfi and is the
way leading to Brahman. The wise man penetrates
(m usthqyarh ------ manyate
susunmfi and hy that light he goes out.
Badarz'iyana is of the opionion thatlilte the house-
holder's stage of life, other stages of life have also 3w anmmflF-remembrance
to be resorted to on account of their reference in
the Verlrti.
struts (51s)
R.lI.l-iv- l 9 (H.544) itaim ------ avakalpate

gy'hastha ------ manyate The person who goes to sleep, when he wakes up.
he is the same person. ll' the person waking up be
Radarfiyana is of the opinion that like the house- different then there should be no memory of what
holder's stage of life. other stages of life have also was perceived earlier, which proposition is con-
to be followed in practice. trary to what is evident in the recollection, ‘I saw
MIILivJQ ("1.305) this on the previous day’. For, something seen by
an act that is permitted one cannot be remembered by another.
anusthryrinfin'r ----- nivrttift R.III.ii.9 (H.432)

The act or omission at will on the part ol' the wise anusmyti ------ iti
is only with reference to sortie ol' the permitted The individual scs recollection of Himself is
duties. thus, ‘l, the walling person, am the same as I who
was asleep‘.
W anmmiidhfina-recollection
M.m.ii.9 (111.92)
$115.30 (199)
.Intfli conforming to .i-ruti.
R.lll.ll.33 (H.453)
The smytt'. ‘And He...,' etc.
(l) meditation (with regard to Brahman)
(2) recollection IV.i.3 (H.575) W anusmrli — remembrance
243m) mtusfiri— one who follows MJVJi l7 (IV-60)

s.rv.ii.1s (e24) memory of the path

(wiiegma ------ Eli for the wise people. at the time of departing.

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 anusmrteb 42 3'1“ anrm

W: anmmytelt —on account of being medi-
tated on
81.11.30 (138)
pmdes'a ------ anusnuzqvate
God is said to be spatially determined because Hc
is meditated on by the mind inhabiting in the
heart which is spatially limited.
R.l.ii.3l (L348)
lathfi- - - - - - manvate
Badari is of the opinion that it is for the purpose
of meditation (on Brahman).
Ml.ii.30 (1.227)
because of remembering
tra ------ iti
Various hymns enjoin that Brahman is to be
recognised in fire etc.
SIT-‘IF: anusmgtelz-on account of remembrance
s.n.1i.2s (ass)
anubha-uan'z ------ anusmgrlilt
Remembrance means recalling to mind some-
thing after its perception. That can happen only
when the agent of perception and memory is the
same; for one person is not. seen to remember
something perceived by another. When the .\'i-
hilist asserts all things to be momentary, he will
have to assert the perceiver also t0 be momen-
tary. But this is an absurdity because of remem- The word arqta deno Les what is not :rta. The word
hrance. rm expressess lemma o1 fruits of action. Rm is that
R.H.ii.24 (H.300)
anusmarattath- ' - - - - pralyabhijfifiyale
Recognition is the knowledge relating to things
already experienced. lt is knowledge leading to
subsequent remembrance. All things which were
perceived in the past are recognised thus, ‘This
(which is seen now) is that indeed (which was seen
before).'
‘That very thing is this'—so does the recognition
arise of everything previously cognised.
EFL‘! anidyn-having restated
$1111.42 (220)
Waniswuivat-that which is not possessed
of power to remain unperceived
MJV.ii.l l (W64)
atha ------ pai'va'nli
That which is not possessed of power t0 remain
nnperccived comprises [nukgii and Other intelli-
gent heings which they do or do not smell, see,
hear or perceive.
3F]? arena-unreal
s.1.t1 (2)
yusmadurihal; (P. 23)
that which is connoted by the ‘thou’ (that is the
insentient world)
buddhindfiyadehfidi (V. M. IO)
the untrue are the intellect, the organs, the body
etc.
R.I.i.l (ii) (l. 38)
that which is unu ue
fie’! ...... virudhi
karma which is free l'rom attachment to fruits,
which consists in the worship of the Highest Per-
son, and the fruit of which is the attainment of
that person. Anrta is the karma which is difl'erent
from gm and has smhsfira l'or its result and is op-
posed to the attainment oi~ the Brahman.
M.I.i.1 (1.40)
the world

M.lI.ii. 25 (11.98) Wm ----- 1'";a (I- 421'

ladevan't ------ ca world Other than Visnu

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m......aifitm am'ka. ..... adliisytina 43 afiwsia anekrirlhatnrt

Waive-31mm anduthannaphala mmbhmu For in the past many attained the state of being
adhisltluimi —base [or experiencing the results of gods. In the text, ‘Many attained...’ etc.
vat ious works (body)
with} anekaliiiga—characleristics of many.
$11.11.] (351)
9.1.1.28 (82)
3m anehakalpanfinupapalii-inap- mulchjaprfirtalzngfini (V. NI. 140)
I
pro printeness ofassuming many (individual souls Characteristcs of vital force. individual being, di-
to be the creators ul' the world) vine soul, and the Supreme Brahman.
R.I.i.3 (1.128)
m anelmnirivisthfinhinumerahle dis-
When-manfirst anekakfimkavtliigmihc'z kriyfi ciplines
1:11.13 (216) 9.1.1.3 (13)
works on mythology, logic, discussion on religious
Une single actjon denoted by the verb is made
and social duties, Siksri, Knljm, Vyr'zkampa, Nimkta,
out to be simultaneously associated with differ-
Chandasanrljyntiian't.
cnt works which are in more than one krimjm case.
das'a Vidyfislhfin-Eni ( KM. 56)
(e.g.-let him cook the rice in avesse] by means of
fire-sticks). Mythology, reasoning, enquiry etc. are the ten
disciplines.
m anekalvapmsaltli-contingency of the
plurality (of Brahman) WWW anelmvis'esana-
viiittaihfirthébhidhfina tfytitpatti-denotation of one
R.l.i.2 (HOB) thing distinguished by several attributes (Brah-
man).
WW analtadehfidfinanyl'tya-in accol-
dance with the process of entering several bodies R.l.i.l (1.188)
s.u1.iii.32 (ass) m mwkitmuku-composite by nature (Pra-
In accordance with the process of entering sev- tlhfina)
eral bodies. 31.1.4 (as)
W: anekapralipaililt —assumption of Slim andfitmrttlr-trlkthe view that the souls
many bodies are many
5.1.5127 (187) 8.1.11.8 (104)
R.l.iii.26 (11.60)
m anekfinla—indeterminateness
aneka ------ pmtipattilt
s.u.ii.as (406)
Manifold adoption of bodies is seen to be. pos-
sible in the case of certain beings. The assump- m anekimritbhakalvaniyama-ruie
tion of several bodies at the same time, on the about a multiplicity (of materials) producing an
part of beings endowed with special powers such effect.
as Sauhhari is seen. 911.1117 (433)
M.I.iii.27 (1.300)
31m (Ulekfinhll'lllhlo assume different mean-
because many attained. ings for the same word ( in the same context)
r1 11 miter/“nit ------ dars'anfzt S.t.i.7 (44)
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W (memm't ammfilunnl antalr prejjlulmit

afii anwarir—differendy The pumga nfwhnm the Upanisadspcaiu thus: ‘11c

inns (557) who is the sun, He who is in the eye‘ must be God
himself and not any transmigramry soul.
anus'ayavantalr avarohami - itym-thaeIhen the
souls come down with their residual karma, they 11.11.21 (1.238)
do so along the path followed by them While g0- antatfidilya ------ paramfitmiua
ing up. as also differentlyjust as they had gone,
The person who is within the sun and the cyc is
they come down in the opposite manner. Again
from the ommission of night etc. and the addi- the Brahman.
tion 01" cloud etc. it follows that the course of re- Ml.i.20 (1.117)
turn may be clill'erent as well. ant/r}; ------ visqrureua
The. term (met/an": means, in the opposite manner. the one declared by scripture to be Within is but
R.lll.i.8 (11.415) Vrsnu.
otherwise (than by the path of ascent)
Wziflm antalrkaraqzadharma- attribute of
M.IIl.i.9 (111.27) the internal organ.
‘grmmnn- - ~ - - - égamanafiz' 0.17) 8.14.1 (5)
the soul descends by the route, different from its
mthfi- - - ~ adhyavasc'rya'din
going.
Attributes of the internal organ like desire. resolve.
Manwwhvitwne not knowing the Lord in doubt, determination.
a proper manner. tathi ------ dhammgmhapan'r (P. 201)
MJV. i.16 (IV. 30) the ("Imus (attributes) of the mind — desire etc.

m nnaikfintr'khm he. Of varied Character mtdpi ------ sarikalpfidin (V.M. 25)

(effert nfknnwledge) desire, resolve ctc. which are attributes of the in-
S.ur.iii.s2 (s70) ternal organ which is even more intimate.
R.II.ii.31 (11.309)
am=mfimn “Mama-modification
to be of varied characrer (whole complex of of the internal organ
things)
RJ.i.2 (1.130)
m anaz'kintya-r'eawning becoming [00
m=mtm= antafrpmhifilr-Those to whom Brah-
wide
man shines (reveals Himself) within
R.1.i.1 (ii) (1.21)
M.IV.iii.lfi (N39)
(aim ------ anailuinrymir
1503M]! ...... "numb
ln the syllogisrn oi‘ the prinra lacic (Adv-aitins) if
the reason does not prove the antecedent exist- The seer-s see Brahman within their self.
ence of positive non-knowledge. it is too general.
firm antalr prdflfinfit —hecause nfabicl-
31?: finial} —the one inside ing within.
9.11.20 (63) M.l.ii.26 (1.219)
ya h ------ I“ "1861-; yeua ------ pratiyale

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3R1? an lara 45 31m anta'rfitman

From the texts, ‘By whom...', etc. and ‘There- without

fore. . . .' etc., the location wi thin of Vaii'vinara as (knowledge and mind).
the digester scents to be meant.
m aurora-inmost entity (one's own sell)
W amour-the one inside. S.m.iii.ss (675)
Sums (112) R.m.iii.35 (11.502)
paramam ------ iii antarfi ------ filmanal}
God himself is taught in the context as the being What has been mentioned as being within all (in-
in the eye. ternal self of all) is the individual self.
R.1.ii.13 (1.307) M.lI1.ii.i.36 (111.218)
idlm't ------ abhayan't in between.
The Chfindogya declares, ‘The person who is seen prfinfidapi ------ vidyate 0.219)
within the eye-11c is the Self, that is immortal.‘
some one between prfina and Brahman.
(mm m ------ paramilmfi
He who is to be declared within the eye is Brah- BERT rmtmfi-one standing in between two stages
man. S.tn.iv.ss (745)
M.I.ii.l3 (1.187)
nniimmit-umn ------ adhikriyau-
The person (enjoying bliss) within.
A person standing in between two stages (like wid-
MM")! ...... eva owers and others) is also entitled to knowledge,
The person enjoying bliss within the eye is Visnu because the Upanigad: speak ol' Railtva and Vica-
only. lutavi who were in similar circumstances.
R.111.iv.36 (11.556)
amt (imam-(smallest) interruption (in the
meditation) in the case of those outside.

R.11].ii.4 (11.426) yr ' - - - - vidhunia'ayal}

with regard to those who are outside the sane-
WIT antarfi-in between tioned stages by lil'e, namely, widowers and oth-
S.n.iti.15 (444) ers (like those who have completed the student
stage and are unmarried).
Layuli ------' upman'tg'rfihyau
M.III.iv.36 (H1322)
ln the Atharua Veda, under the topic dealing with
creation, senses are enumerated in between the between the two.
self and the elements.
safityngjtir'tm ------ apt‘
R.11.iii.16 (11.349)
in the case of those who are between those eli-
between (breath and the elements). gible for right knowledge and those eligible for
lat}! ------ pmliyate wrong knowledge.
Knowledge and mind which are mentioned be-
W antarfilman-indwelling self
twccn breath on the one side and the elements
on the other. Stuns (186)
M.11.iii.15 (11.154) R.1.ii.5 (1.295)

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mailfit: anlaijyotilt 46 mi antaryfimin

[He who is within) the individual soul.
aim ------ nirdiiyate
The individual soul is pointed out by the word
antarfitmfin, which must be regarded as having the
locative case-ending.
stem; anmrbotikthe self-efl'ulgentlight (the
Supreme Sell)
crease of the limiting adjunct (body). owing to lts
entry into such an adjunct as the. body.
R.IlI.ii.20 (H.439)
due to abiding within.
(in relation to the Supreme Brahman. who has
occupied places like the earth etc.)
M.lll.ii.20 (lll.l20)

s.1.iii.42 (218) included

m1“: antardrsgayab—those who perceive
within the body (the self)
M.lll.iii.42 (III-251)
Some. ofthe persons who meditate, have the sight
of the Supreme within their self.
amulwt antarbhfivikbecause of getting in-
cluded (in all)
s.n.iit.5s (489)
Vibhul-ua ------ anmrbhamnti
Since all the individual souls are equally omni-
present, they become included in all the bodies.
Bramhc'tdinfin't — antarbhfiufit
exalted souls like Btaluni and others are included
under the category of the devoted.
amlfifi rmtmyfimin—inner ruler
S.t.i.21 (67)
fidityfidi ------ isfilaralt
God exists as an entity different from the indi-
vidual souls identifying themselves with the bod-
ies of the sun etc. He is the inner ruler.
R.I.lv.l (11.100)
the Supreme Self.

R.ll.iii.52 (H.385) M.l.ii.18 (1.187)

on account of being within. the inner guide (the Supreme Lord)
upddhinfim ------ bhfivfit antm------- vaslusu

All parts of the Brahman are included in all the
limiting conditions.
M.II.ii.i.53 (H.213)
because of being included.
na ------ afrelztatttfit
It cannot be said that even in different places like
heaven, hell, earth and other places, the unseen
principle (adma) would have to be accepted.
amt-ti“ aiitarbhdvéF-because ol' the entry.
S.rt1.tt.2o (sea)
alrm't ------ antarbhfivfil
Brahman, retaining lts sameness. seems to con-
firm to such characteristics as increase and de-
In the Muluikammait is said, ‘It is with reference
to the Lord ol'lottls that directs form within, that
the words. ‘I’. ‘He’ and ‘Thou' are used. All wnrcls
are used t0 denote the Lord within, though the
things themselves may differ.
III.ii.l2 (Ill.103)
mikmipi-primorfiial (I, 103)
Manlaqfimin—the internal ruler
Stuns (t is)
yrtflm' nnmryfimi ------ 1m anyah (l 19)
The internal ruler, heard of in the divine and
other contexts is the Supreme Sclfand none else.
has'dl ------ attmrjtfimi

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W uniavaiphalafvn 47
The one who resides inside and exercises control
is the inner ruler.
antaryamana - - - - - - prawttalt
Etymol ogical sense is ‘controlling from inside.‘
R.I.ii.18 (1.316)
tadeuan'i ------ txndanfi
The internal ruler spoken of in the passages sev-
erally named adhidaivala, adlu'loka, etc. is the Brah-
inan. He who is declared to be the internal ruler
in the scriptural passages is that Niriyana who is
free from all sins and is the Supreme Self.
M.I.ii.18 (1.201)
the internal niler.
Vi._r1_1urm.va—visr_lu only 0.202)
31W antauatphalatrm—finit.ude of‘ the re-
sults (of the works)
S.I.iii.14 (168)
3m antauatvan't-finitude
s.u.ii.41 (413)
Whatever in this world has any limitation in num-
R.Il.i.i.34 (H.311)
her or dimension has an end. Similarlypmdhina,
puma and iivara all three are circumscribed in jivasya ------
number if dimension must have an end. The linal dimension of the self is found in asso-
R.H.ii.38 (H.315)
Pafupatefe ----- antavatvaril
ll‘ Pasupati is taken to possess adrsta, which is of
the nature of merit and demerit, then like the
individual self, Hc will have an end.
M.II.ii.41 (H.112)
the state of being conditioned
dehmlnmr ant/mattimit
lf Paéupau' should have a body, then existence
would also be limited.
W W 'antavadeuisya tadbha'uati;
‘thut work ol' his has an end‘
R_I.i.1 (1.38)
ityam'na jtiina ------ bhat'ati (5.8. )8)
m andhapamrhfla'rfinyfiya
By the above text, it is said that the actions with-
out knowledge perish, though they are multifari-
ous and performed over along period.
m antyapmmfina-couclusive means of
valid knowledge
S.n.i.14 (313)
WWW nntyavarpapmtyayajanita-
paripfikwthat which attains full maturity on the
apprehension of the last letter.
s.t.iii.2a (193)
mm flntydviftghprcscncc of an ultimate
vts'esa (inherent clifferentia)
s.n.iii.53 (490)
atmafinh: antyfiuasthitelt —because of the per-
manence of the ultimate size.
SJIJLEIG (409)
ajn'ca - - - - - -]ainaift
jains hold that the ultimate size attained by a soul
on the eve of liberation becomes permanent.
ciation with the condition of final release.
M.I'I.ii.36 (H.108)
Even on the supposition that the size occupied by
the soul in the final stage (released state) is per-
manent. . .
andhagola'tigfikz nyfiya-like the
blind man holding on to the tail of an ox.
9.1.1.7 (45)
mm andhatfimism-great hell of darkness
MJILLIG (111.39)
one of the two eternal hells
m andhapamrr'iparfinyfiykanalogy of
the blind leading the blind
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3TH: (""1t 48 annfit anyagnti

$1111.30 (401) tadvimddhfin dmfin (325,‘-

Gods, who are contrary to the demons.
3F": andhalt-the blind
M.I‘V.iv.1 (N31) W: anyob-He is difletent
anfivirbhila wan'tpab (I. 92) R.I.i.22 (L248)
One for whom the essential nature has not be- Mitjvfidi ------ siddhan'z
come manifest. 'l'he difference of the Highest Self from the
sungod and other individual selves is declared in
3H" annan't—food the scriptures. Cf. the text, ‘I Ie who. . . ', etc. There-
R.I.ii.23 (L329) fore the Supreme Self is altogether difl'crent From
all the individual selves from the four-faced
l. adyate ili annm'n ------ I'Iyarthalt Brahma-t downwards.
that which is eaten is food.
The undifferentiated subtle elements form-
31:1: 31G’: anynlt qjalt—an0ther unborn male
ing the objects of enjoyment of the whole KLLI (ii) (1.74)
world of enjoyers (souls). the individual self in the released state
2. unnasya- ~ ~ - . ~ gyhyate “v.13 (11.126)
thc scnsc of taste also is understood by the m: m Fig 31H anyal} frippala'ri: sut'td'u titti-
term anna inasmuch as it signifies that one (of them) eats the fruits of divergent tastes.
through which food is eaten. 5.1.11.9 (105)
3. adyale ane'na itz' annan't I.iv.13 (H.126) m ----- '- uijrifinfitma ($111.12 [110])
The sense of smell also is understood by the The individual self is to be understood on the
word an nrz because the sense of smell is asso- strength of the indicatory marks of eating.
ciated with the element ol‘ earth. The individual self experiences the results of vari-
M.I.i.13 (1.96) ous deeds.
adyate ------ iti fivfitmanas'ca- - - - - - vidhfinfil(v.1\f.l68)
It is eaten and is the eater of all beings. Experience is ordained for the individual soul.
R.I.i.l (1.245)
W unnapmltjrtikatua-that which has the
element Earth for its material cause (mind) fiva experiences the fruit of his actions.
R.IV.ii.3 (11.594) M.I.iii.7 (1.242)
jivalt ------ nut. f]. 242)‘
am nnnnmaya-made up of food (Between the two like. unto two birds)
9.1.1.12 (53) One of them. the individual soul enjoys the fruit
s'ariran't anilma of actions performed through the body which is
body. the non-self bitter, as though it is sweet.

3m 31:71 anymit anyan'r-those that are other WEI anyagati-rcaching a different one
than the aforesaid (gods) M-I.ii.16 (1.197)
M.IH.iv.3B (III.324) Bmhmafmipti (j. 107)
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attaining Brahman experiencing a mixture of both happiness and

m anyat-dill'erent
M.IV.iii.37 (W444)
jivfinanda ------ apz'
Brahman is different from the bliss etc. of the in-
dividual self. He is diEfcrent from that which is
produced in the mind during meditation.
SHIT-l‘: m: anyamft asidrlhih-thc impossibi'
lity of an tecedent non-existence being proved by
other means.
R.1.i.l (1.1“)
31W anyolmunum-crossing of the other
M.IV.iv.l (IV.91)
talra ------ tatfm'tptyfi
Here the crossing is certainly the crossing of the
other, viz., of the worldly existence, to reach the
Lord.
mfittttt: anyataraniyamaft —either of the two
(powers) becoming delimited
S.u.ui.s2 (464)
anjmmmsyn. ------ abhyupagantavyah
()r else it will have to be admitted that the power
ul' either ul' the factors (involved in perception)
viz. the soul or the sense-organ stands debarred
irom itsell'.
R.lI.iii.32 (11.365)
limittttive restriction to either of the two
misery.
31m? anyatmaiiiigmii-either of the two
chracteristics (Brahman with attributes or with-
-out atLributes)
s.n|.ii.n (582)
m8.’ an'ynmrfifrksarflm either Of the two
viewpoints.
é.“ .iv.16 (357)
deep sleep or absolute union
R.IV.iv.16 (11.647)
havmg in view either of the two
.rufipyrtyalz ------ mnmpan't
Byhudfimnyaka Upanisad has in view either of the
two: dreamless sleep or death.
M.IV.iv.16 (IV.112)
reference to either of the two states 01' sleep and
release.
m anyalm-different (kind of results)
MJILHLII (111.172)
Bi'ahmi and others are eligible for altogether dif-
l'erent results (that is, perfect bliss)
am mutt-mm: anyatm anya dbamta-arlhfyfi-
sab- superimposition of the attribute of one
thing on the other.
9.14.1 (2)
anyalr ~ - - - vadrmti (P. 7])

anyatm'a ------ ua On a different locus (e.g.) nacre, a different sub-

There would be definite permanent restriction to stance to nncre (e.g.) silver, which is in a thought-
either permanent consciousness or permanent form is seen to exist outside only.
non-consciousness. anyadhamasyn ------ bfihye ( V. M. 1 3)
M.11.'tii.32 (11.188) Oi‘ the attributes of another that is of the attributes
otherwise, of both together of the cognition, here of silver; that is to say of
the form of the cognition.
vyakti ------ prasajya'nle
If the explanation of manifestation were not ac- 3F!!! W anyatm abluivfil-owing to non-0c-
cepted, there would result that men are eternally currence elsewhere

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am m anyatm abluiufit 50 Wm anyatha'numitau

S.r1.ii.6 (355) M.II.i.12 (11.23)

anyatm ------ uc't
"From the non-occurrence (of such a thing) else-
where." For, gntss etc. eaten by a cow alone changrs
into milk. but not so when rejected or eaten by a.
bull etc.
R.11.ii.4 (H.284)
for it is not found elsewhere
a n'ya [m ------ kamli
H'grass, water etc, either used or rejected by hulls
etc. were transformed into the condition of milk,
then it would have been possible to say that such
(grams etc.) underwent uanslbrmation without the
supervision ul' Brahman. But this does not exist.
M.Il.ii.5 (11.69)
something to the contrary is always inferable.
ctfivfineua ------ an'umeyatufit
Release which is a fact by settled authorities, the
contraiy being possibly inferred, would come to
be no fact.
m i anyathiz ca-also declared otherwise
M.11.iii.43 (11.198)
anyal} ------ iii anyalha'
The miyagm fruti presents the other view rhar.
the soul is unrelated to Bmhmnn, ‘Different is. . . ,'
etc.
mm anyalltfilvHilleIeUCC

Because (the world) does not rest on anything

stunts (624)
other than Bralunan. na ~ - ' ' ' - iii
ya cm ------ rtbhfivfil The udgithn meditations in the Chindogya and
From the tent, Whatever...‘ etc. it is taught that Bg'hadizmgtyaka Upanisad: are diflerent because of
the world does not depend on anything other than the difierence in the manner of starting.
Brahman. R.111.iii.6 (11.464)
n'tpa ------ pratiyate
5mm anyatra indn'yitpi-apart (from the
chief prim) the other prams are organs. There is distinction of form which is made out
S.n.iv.17 (514) from the scripture.
MHz-rinmwifti ------ inrlriyr'iqri M.111.iii.7 (111.166)

Speech etc. are really independent entities, dif- Absence of necessity for acomprehensive concept
lerent liom Pniym. as they are designated sepa- of all the qualities (of the Supreme Lord).
rately. 'l'hese organs after leaving aside the (chief)
P117 (m, are called the eleven organs, in such texts
31W?" anyalhfinumilaumen ifthe inference
as ‘From Him...,’ etc. be pursued in another way
S.Il.ii.9 ($59)
m BTW anyathr'i anumeyau's-inference is anynthfi ------ in‘
carried on in a different way
That is, even if during equilibrium the gugms ex-
RJLi. l 2 (11.224) ist in a state of potential divergence.
anyalhli ------ cet
R.Il.ii.7 (H.285)
The arguments set forth by the Buddha and oth-
digita ------ rmumimu
ers may have to be considered as invalid but it may
be said that we shall infer the view that Pradhfina is Even if‘ the Pmdhfinn were inferred by some rea-
the cause ofthe world 'otherwise', that is, in such a soning to be different from the arguments so far
manner that it. overcomes the errors pointed out. refuted by us. . .
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 3mm anyathdbhfina 5l mitt any: 'r/tiia'n'z

M.Il.ii.9 (n16) mm anyn!hfi.tiddhi—being otherwise ac-

counted for
Even if that reasoning he employed reversing.
¢--
jay-‘m ...... api
R.I.l.l (1.174)

Even il'it is admitted that the pumsa in connec-
tion with the body is capable of activity. . .
W anyathribhina-appearancc ofone thing
like another.
R.l.i.l (ii) (1.2s)
Will‘ anyathfibhritmchange of state (non-
intelligent ether)
R.II.iii.l8 (11.357)
atwm With; anytime bhedfinupapattifz- oth-
erwise there will be the inappropriateness of the
separate statements.
S.m.iii.36 (s75)
nthn ------ pafihaflattyan'z
unless the conceptions be admitted to be differ-
ent. the separate repetitive statements cannot be
explained.
mfititt anympmtisedhn-from the denial of an-
other person.
R.III.ii.35 (H.453)
tatmt'tm
Because thete itself (in Svetfiivatam Up/mt'sn/l) a
being who is higher then the Brahman is negated.
Cf. the teltt1 ‘There is....' etc.
atwwaattqsh mtyahhavavyatqrmtt —on account
of the exclusion from being other entities.
1
S.I.iii.l2 (161)
anyas'ya ------ wyfimrtrtyatt'
‘anyabhéua’ means the state ol' being something
else; the exclusion from being so is anyub/u'iva-
zgfivfltt'. The text, ‘This aksam. . .,' etc. distinguishes
aksara, supporting all things including space, from
everything else that is different from Brahman.
R.I.iii.ll (T124)
anjabhliva ------ bluivuft

R.lll.iii.35 (H.502) ‘Otlietness’ means the character of being other

than the Btahnttut; it is the characrer of being the
unyuthfi ----- anupapaltilt Pradhfina. the non-intelligent thing.
if the internal Sell' ol' all is not related to the indi- mm ------ pratt'sedhati
vidual self. then there will be inappropriateness Or the independent existence
of other things in
as regards the distinction between the replies. relation to the
rtksam, the character of being the
namely ‘He who....' etc. and ‘He who....' etc.
pradhE-na and also the character of being the indi-
M.III.iii.37 (111.219) vidual self. Cf. the text. ‘There is no...,’ etc.
Otherwise there will be inappropriateness of be- M.I.iii.12 (1.256)
ing different. on account of (scripture) excluding the attribute
prr'ttmsya ------ itt'. of other things hunt the akgara
When it is stated that Mtge is the foremost 01' all. aslh'ilmt't ------ rrjfitq'tlnim
it may seem that the scparateness ofPrint: from For, thickness, minuteness and other qualities
the Supreme is not possible to maintain. which are the nature of other things are excluded
from the imperishable (Brahman) bye-um, ‘It
mtwrtt anyathiwabhfiwappearance of things is...,' etc.
otherwise than as they are
W anyami§an'1—Hc who sees the Lord as dif-
ll.ll.i.l (ii) (1.317) ferent from himself.

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3W........1mm anya ....... prasahgi! 52 3171M anyirlha'n'i

M.I.iii.5 (L240) Attaining a state ol’ identity with gods like smoke
Mm ______ wapades'fit (/- 241) etc. for the performers of sacrifices etc.

On account ol' the declaration of the. difference atanfirlta anyfidhiytbithinhabited by other souls.
between the individual soul (worshipping) and
the Lord (worshipped).
6.111.114 (554)
anyail} ------ jn'n'mmt
ammmmmnyammasadqa- As in the previous stages, here also, the souls, hav-
p-rasaizgfit-beeause other 5mm‘: will be left with- ing residual Karma, merely come into con tact with
out scope. paddy etc. which are already inhabited by other
S.11.1.1 (2&3) souls.
yadi ------ prasajyem'n RIII.i.23 (H.422)
lf by arguing under the fear of some smjrtit being animated by other souls
left without scope. the theory ofGod as the cause anya ------ Ear-Ire
be set at naught, then othersmytitspeaking of God
as the cause will be left without any scope. With bodies such as paddy, etc., which are pre-
sided over by other individual selves.
R.II.i.l (H.207)
M.I.[I.i.26 (“1.58)
)adi ------ pramjyate
occupied by another
If the definite determination of the teachings of
mi,“- ....... muff/Z
the Vedrinmbe arrived at with the help of theSmytt'
of Knpila, then the great evil of lack of scope of entering into the body occupied by another soul,
all other Smrtis an aids and supplements In Vedanta in the form of rice etc.
will accrue.
M.lI.i.1 (ILI) W anyfiflhan'r-the reference to be meant for
a difi'erent purpose
rmya ------ siddhyuti
s.1.iv.|s (259)
It may be stated that Rudra and others are known
to be perfectly wise. Hence being contradictory yalalt ------ manyatr
to their statements, scripture should lose its au- The teacherjai-mini is of the opinion that the al-
thorimtiveness. lusion to the individual soul in this context is
meant for the comprehension of Brahman.
W W mutant anyasya anyrtrlharma
R.I.iv.l8 (H.138)
avabhz'isatkapparent presentation of the at-
tributes of one thing in another thing jinn ------ man-yam
5.1.1.1 (2) jaimini thinks that the mention of the individual
nnnntfi, .15 ca aniwacaniyutfi (V.M.I6) selfis made here with the object of teaching the
essential nature ol’ the Brahman who is other than
untruth. that is, indeterminability. the individual sell.
31W m: anyrttya anyabhtivab —a statc of M.I.iv.l9 (1.380)
absolute identity with another for the sake of the ltnowldegc of the other (Brah-
M.IlI.i.24 (Hl.53) man)

lam-mind: dht'tmfidtkiervnmihymn 0.54) pararruil 1m? ------ jrn' minilr.

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31-4111; anyfirlhalt 53
jaimini thinks that the words declare even actions
etc, so as to produce the knowledge of the Lord.
W: anyfirthaft—for a difl'erent purpose
S.1.tti.20(179)
anyfirtho ------ pmyavasfiyi
This reference to the individual soul has a difl'er-
ent purport. It is not meant merely to determine
the nature of the individual. It determines the
nature of the Supreme Lord.
R.1.iii.19 (11.46)
daharfikllfusyu ------ parfimarfalt
The reference tn the individual soul. as described
in the teaching of Prajz'ipati has the purpose ol' 3121mm anynnyfitmakatHelf-identification
gin‘ ng instruction about the nature ol‘ that which
is the cause of the qualities ol' the individual soul, 9.1.1.1 (2)
that is, the qualities specially belonging to the Su- adhyarya ------ iii (V. 1W. 9)
preme Person.
M.1.iii.20 (1.277)
The reference is only to the other.
)n-n'i ------ parimars'alt
ln the text. ‘Having reached...’ etc.. the refer-
ence by the pronoun ‘this’ is made only to the
Supreme Lord.
enmiw anyt'trthakalpana-resuming another
meaning
M.11.i.18 (11.36)
WWW anyonyalizdfitmyfismhbhavw
impossibility to be identical with one another (in- M.I.i.4 (1.64)
dividual selves)
R_.l.1ii.1 (1.291)
stairwuqi: anyonyadhamfib —attributes of each
other
9.1.1.1 (2)
ili ------ darfayittm'i (P. 32)
The segregation of the attributes of both visaya
and virayin takes care of the cases where adhyl'tta
occurs of only the attributes.
dehfidi ------ vyapades'ah (V.M. 9)
aim-unlike: anvayavyatireha
(imposing) the bodily attributes of birth, death,
old age, disease etc. (on the substrate, the selt);
similarly the attributes ul' the sell such as intelli-
gence, etc. (on the body).
m anyonyabheda-mutual distinction (be-
tween individual selves)
12.11.111.43 (11.335)
a1=it=1 M anyonya samuviya prusaiegw
room for the relation ol'reciproca] inherence (be-
tween a genus and quality)
R.1.i. l3 (1.206)
superimposing thus. ‘l am this body’.
Mm anyonyfinvaykmulual relationship
(among the component parts of the. sentence)
R.1.iv.l9 (11.144)
mare anyonyfiiraya-[allacy of mutual depen-
dence
11.1.1.1 (1.123)
am WW anvaya upapallyfidi stigm-
the indicatory marks like connection, reasoning
etc.
(Brahman only is the subject of all sci'iptures lzc-
cause lt is primarily connected with all the texts in
their comprehensive sense). The connection mn-
sists of indicatory marks, consistent reasoning etc.
m anvayaniyanuk-invariablc association
R.1.iJ5 (1-213)
m anvayavyatirrlm-agrcement and dif-
ference
a
5.11.1.14 (313)
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m unvayfil 54 mwfil apart? pmkrli

Malariayfit-becausc of the trend ol the sen- R.1.iii.ll (11.26)

tence
s.tn.ttt.17 (639)
1'5kva ...... “i
lt may be said that it follows from the trend of the
sentences that tlte Supreme Self is n0t meant.
RJII.iii. l 7 (1.475)
on account of connection
pfiruah'a ------ darianfil
lr. may be said that in the earliest passages, the
word ‘selF is seen to have logical connection with
that which consists of the fm'zqm and other such
thing which is not of the nature of the self.
M.III.iii.18 (111.185)
because the word itman connotes.
.sm-uagu nfinfin'z ------ bhavati
anttuajafr-obedient (5.5.26)
amt“ anufinigt'ba —seated in
M.l.iii.'10 (1.329)
He (the soul) with the omniscient Lord seated itt
him.
W-at1't=lfil$rl=t1ttm anveytatrya-fitmmfijfifinfil
[mile-prior to the cognition of the self that is to
be sought
3.11.4 (34)
apfisla uiesa ------ fnfig eva (P. 520)
Prior to the knowledge of the identity of Brah-
man and Mman, which has made one shed off all
of saritsfim.
m: apinhrlnb. -—the term 'water'

The word fitnum connotes all the qnalities'(of the Water is mentioned because of its preponderence
Lord). M.In.i.2 (111.6)
m anvayfit-on account of the connection tapa ------ mu? {ti
S.u1.tv.5u (755) Moistcning, adhesion, satisfaction, force, gratiii-
cation, condensation, mitigation of heat,
eunn't ------ upapadyate prepondercnee-these are the properties of w‘ -
Only by such interpretation the word be'zlya of the ter.
text reveals a meaning that logically reinforces the
main injunction. 3N1‘ ‘EH aparan'i Brahma-lower Brahman
R.III.iv.49 (H.567) (Bl'fllllllilll in the form ofeifect and as conditioned
by attributes).
because only by such explanation, the ‘bfiba’ of
the text gives a possible sense. S.w.iii.6 (829)
M.III.iv.49 (tn.342) m apamkfihz-later in time (the effect).
because there is a reason RJIJJB (II-234)
(‘wisltfire ------ ntsiddhafl'l
If the scriptrual knowledge be imported in pub- WW upammiirlhadosamfilnblim-
lic, even the ineligible may happen to receive it, muvfitlin-He who holds the theory of errors rest-
which is prohibited. ing on a non-real deli-Ct.
R.I.i.l (ii) (1.19)
amfi: atfiwba anvrzyi micehrda-the persistence
of the common substratum. amt W apart? f11rtky1z'—-l ower fn'rtklrti.
s.tt.tt.22 (as?) R.l.i.1 (ii) (11.75)
m anvéyalta-obetlient aha'r'zkfim ------ wan}

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mfimt riparfi m'dyfi 55 mitts 1410.1quj11511 a

The frmkrtiof the Lord is divided into eight parts 31m apangrahfit-on account of non-accep-
in the form of the ahaiikfim. This lS the lower tance
Prakfli of the Lord. ('l'he eight parts of nhmiltfim 5.11.1117 (375)
are the live elements. namely, earth, water, fire,
air and ether; the mind; mahat and ahm'tkfim).
ayan't tu ------ pafigrhitab
The atomic theory is not adopted even in the least
31W film apani vidyfi-lower knowledge hy any wise person.
91.11.21 (125) R.11.ii.16 (11.293)
Bg'ueda ------ karma m'dyfi Kanida's theory, ofwhich no part can be accepted
Lower knowledge is the knowledge of karmas, and which is totally destitute of proof.
comprised in the nda etc. M.lI.ii.l7 (11.88)
R.I.ii.23 (1.328) Because the atomic theory is not accepted byr'nm'
[aim ------ uktmii and smfli.
Inferior knowledge consists of the four Vedas and mfifioasrrhtamar apan'cchinnajrifinailtfikfirate-a-
the six auxiliaries of the Vedas. It also includes the uniform nature of unlimited intelligence (Su-
ltihfisrtt, Purfiruzs and the Dharma sfismzs. Inferior preme Self)
knowledge produces indirect knowledge. which
is a means of realising Brahman. R.1.iv.22 (11.154 )
M.I.ii.2l (1.208) Mm aparicchinnawa'vagamkthe
W ...... “para knowledge of unconditioned nature.
All the Vedas. the auxiliaries of Vedas (grammar R.1.ii.7 (1.297)
etc.). incidental subjects (6yuruedaetc.) and other the knowledge that the Supreme Brahman is un-
arts of a general nature (poetry) etc. constitute conditioned.
the study of lower knowledge.
Bl'llfiFflW aparicchinnfinandati-having nn-
WM: upurigwhfilz-not accepted (by wise) limited bliss
$111.12 (305) R.I.i.13 (1.195)
Pm'igrhyanta ------ aptm'gmhfili. Supreme Self.
Those views that are accepted are pan'gmhfib. Mapminfimz'n-the unchanging one (Su-
Those that are not accepted are aparigmhfilt. preme Sell)
R.11.i.13 (11.228) R.1.iv.23 (11.160)
1m ------ aparig'mhfib.
anfiquiat apafipfimaté-incompleteness (of the
The unacceptable views are those in which the soul)
acceptance of the Veda finds no place.
R.11.ii.32 (11.310)
M.11.i.13 (11.24)
uprm'gmhfi ------ api' 31W aparoksajfir'ma-dircct knowledge
“1.1.1113 (1.328)
the systems opposed to the conclusion of scrip-
ture, viz.. that the world is without a cause. that Direct knowledge is obtained by means of the
lifeless matter is the cause and that the individual process of mental concentration.
soul is the creator. M.111.iii.49 (111.244)

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sin-imam aparoksasfidhana 56 W apfida'na

blmguvutsfiksfitkam (1.244,‘ s.t.iti.1 (147)

vision of the Lord. denial
awftstmuw aparoksasfidhana-means of direct apawidult dosaft ( V. M. 206)
perception (senses) apavida is the defect.
R.I.i.4 (1.15) s.m.iii.9 (629)
m n1mmrirtti—denonnces Negation
S.lIl.iv.l8 (727) yatm ------ bhavati
“pi ------ ad'va Negation occurs where a thing has got fastened
on to it, a deep-rooted, persistent, unreal idea and
The direct Vedic texts denounce any other stage then the true idea dawns to drive away the earlier
of life. unreal idea.
R.IlI.iv.18 (H.544) It may he that here also either the idea of the
api ------ ityddikri udgitha is removed hy the idea of Om nr the idea
The scripture also excludes other stages of life. as of the letter Om is removed by the idea of the
in the passage, ‘Indeed he...,' etc. udgilha.
M.III.iv.18 (111.303) SNQFH npmyrkleaving the body (death)
‘Built Ylitl'ljli ------ ' apa ufidas'ca s.n.tii.2o (453)
There is the general prohibition as, ‘a brahmin. . .,' Wapahampfipmatvan't-to be devoid of
etc. sin
amwi flPatdgPlimtiOn R.l.i.2l (1.241)
{5.14.4 (22) apahalakamatvan'z
mm); ------ (V.M. 76) The meaning is that it is to be free from even the
Hence release is the manifestation of the nature smallest amount of subjection to the influence of
0f Brahman, through the removal of ignorance. Karma.

R.11l.ii.37 (n.4s7) m apahatapfipmi-one who is free from

ama'lihrq apavargopfiya-nteans to final release all sins (Supreme Being)
R.l.ii.8 (L299)
R.I.i.l (1.200)
ntrtft ------ uktmit m npfipipfidhfine wi thont hands and feet
Knowledge of Brahman is the means to final re- (Brahman)
lease. This knowledge is of the nature of medita- $1.121 (183)
tion and what is to be meditated on is Brahman
(apfigtipidamili) karmmdn'yfiqri (VJHJ 8 7)
as possessing qualities.
without organs of action.
3m apatir'zdhexception
S.1.i.2 (12) W apz'tdEma-material constituting the basic
substance
‘One should kill an animal forAg'm' and Soma’—
is an example. Sta-.23 (271)

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3mm apfidimlpaficami 57 atfiatmiit api ca .tmm-yrtl!

mat apidfinapaficami-thc Fifth Case end- 31R!’audit api ca mavyate—mentioned in the smrti
ing in the ablative sense. also.
S.n.ui.1o (433) shat-15 (sso)
iivara-HH-iti
BNFI’ upfinwdpfina is one of the five modes of
Hana In the Thamgifi it is said that the individual is a
part of God: ‘An eternal...,‘ etc.
S.II.iv.l2 (510)
apE-nali ------ karma
R.Il.i.ii.44 (11.382)
Apfimt is that which goes backward and performs mama ------ an'u'ab
the functions of inhaling etc. It is laid down in the smyti that the individual self
is a part of the Supreme Person. Cf. the text, ‘My
31Wz apfintaralamtib-An ancient Vedic seer own...,' etc.
named Apintaratamas was born as Krsnadvaipi-
M.Il.iii.45 (H.202)
yana.
s.m.iii.32 (663) Smytt' also declares the fact that the soul is a part
of the Lord. The text is. ‘lt is...’ etc.
W apfirakfimgtya-One of boundless
mercy (Highest Person, Niriyana) 311i‘3m apt ca .tmaryate-also stated in the :mrti
R.I.i.2l (L245) Shut-.30 (742)
api ------ m
3m apiramfinhika-unreal
The Smfll's mention that when a calamity befalls.
R.l.iii.39 (H.82) all kinds of food can be eaten indiscriminately by
the enlightened and unenlightened alike.
Bifil’ 51-11% apt‘ at Smaflalhthe smru'also declares
R.IlI.iv.30 (H.554)
the same
ati ------ ili
S.I.iii.2s (183)
flpi ...... (‘ll
That for those as well who know Brahman, as for
others, the eating of food of any kind is lawful
The smm' also declares that the conscious selfis the only in case of extreme need. Smg'ti also declares.
luminous principle. Cf. the text, That the...,' etc. ‘He who...‘ etc.
R.I.iii.22 (n43) M.lll.iv.30 (III-3H5)
saritsfin'nfipi ------ it: ntita ------ iti
Smm' also declares that the transmigrating soul, in the Harivmiis'a it is said, thus, ‘A person. . . , even
during the state of release imitates (attains) su- such a person ought not to abandon the perfor-
pre me equali ty ofattributes with the Highest Brah- mance of duties enjoined by butt’: and smflis. '
man. The text, ‘Abiding by...,‘ etc.
M.I.ii.i.23 (L283) mil-‘Ilia apt‘ ca :mmyato-smyti also mentions
)lada uuuuuu it’. S.m.tv.31 (74s)
[n the Bhagavad Gitfi, ‘The light which abiding in mn'tvartn ------ itihfise
the sun illuntines all the world, that which abides In the history it is mentioned that Sarhvarta and
in tlte moon, in the fire, is mine.‘ others. who had nothing to do with the duties of

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afifimrlt (111i sttritrfidhune 5 W upunurfivjriti

the stages of life owing to such habits as remain- aru'irt: apimlt —merged
ing naked and so on, were still great yogins. S.t.i.9 (46)
R.lll.iv.37 (H.557) apigataft bhavali
Sm_11i also declares that men not belonging to an He finds himself arrived at, that is to say, he be-
fiframa grow in knowledge through prayer and tlte comes absorbcd into that which is being consid-
like. ered here under the name ‘existence.
M.III.iv.37 (111.323)
BN'lFI: apitab —extinct
Shanda Purfiqm states, ‘at no time or place and on
n0 account the essential nature of asura or God
status (m)
becomes changed. Men are ol' mixed natures. Vii'eravijiinavimliu ------ abhiprfiyan'l
Extinction of particularized cognition but not in
atfimmfi api .mrimidlume-even in perfect medi- the sense of the annihilation of the knower.
tation
R.I.i.l0 (I. 183)
s.m.ii.24 (601)
one who is absorbed
apt ------ yoginult
(the individual soul who is asleep has withdrawn
The vogins realize Brahman duringmtimirlhana. into his own cause)
San'm'trlhrma means the act of devotion, contem-
M.IV.ii.8 (IV.52)
plation, deep meditation and such other practices.
to enter into
R.lll.ii.23 (H.441)
vilaya (1.52)
apt' ------ iti
withdrawn into
lt is only in tlte state ol' perfect meditation bear-
ing the character of devotion. . . m apitakamqmgrfimkgroup of sense-
M.l'll.ii.24 ("1.127) organs merged (in the vital force)
(In'tdhamt ------ iii S.rv.ii.4 (503)
Even when Brahman is worshipped with intense attfitll apilau—in dissolution
devotion. . .
$111.8 (298)
CHEW apt‘ .mpm—more over there are seven pralaye
RJILLIG (H.417) during merger.
papa ...... aha R.II.i.8 (H.219)
The s1rt_1'tis declare that there are seven hells called apilau ------ rrgb-fideh
Raurava and so on. By ‘reahsnrption’ is meant the creation etc., pre-
ceded by absorption. relating to creation etc.
3151111512 3%: npipfiwasya deli-0f the rooti (mean- which are seen as being preceded by the teach-
ing ‘to go‘) when preceded by the prefix apt‘ ings relating to te condition oi' absorption.
S.I.i.9 (46) M.II.i.9 (I120)
layfinltan't ------ dars'rtmil dissolution
This is familiarly known to mean merger, for it is
seen that origin and dissolution are referred to
NW apunarfivflli-non-return
bv the phrase prabhava-npyaymh. R.|v.iii.8 (H.522)
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3W apumsa-lantra 59 aqaitififitg apirviflhavis'ista

W ap'musatmmn-not subject to the con- anyatra adygpa alaultilta—n0t seen elsewhere, which
trol of any man (knowledge) is supernatural (1.189)
R.1.iii.39 (11.82) alttuln'lta gupajfitarh (Rg.190)
W apurusfirtha-wrong aim multitude. of supernatural qualities.

R.III.ii.lI (H.435) 31W apiwatfi-peculiarity (means for determin-

“gab ...... 00a ing the purport)

Even in the case of being not subject to actions, M.1.i.4 (1.66)

its connection With various unholy bodies will be pramfiqza ------ apt-"van? (I. 66)
a wrong aim. The act ofgetting soaked in the pus, That which is not established by other valid means
blood etc. (of the body), even if done voluntarily, of knowledge is peculiarity.
is a wrong aim.
W npt'm.-att:fit—berattse ofextraordi nari ness
WW apurusarthapara martha-
darsanahetu-cause of the perception of things §.lll.iv.2l (734)
which are both undesirable and unreal 1m hi ------ bha-uati
RJ1.i.15 (11.241) The purpose ol' the texts like, ‘That 0m. ..,' etc. is
aw'aiyti
not merely praise because of the extraordinari-
ness of their content.
31w “pinto-imperfect (individual self) R.111.iv.21 (11.587)
M.H.iii.49 (H.208) apirualvfit afniptatuiit

alijl apw- a—unseen potency Mere glorification of udgitha is not appropriate

because it is new, that is because it has not been
sumss (612)
arrived at by any other means of knowledge.
R.I.i.1 (ii) (1.98)
M.IlI.iv.2l (111.308)
ksagta ------ vyutpatlib
being under the control of the Lord
As the sacrificial action~is transitory, there is as-
sumed an altogether ‘new' or ‘unprecedented'
ulntthmatvfit (Rg.308)
( apt-4mm) effect of it which later on is to bring about not being of the nature of Brahman
the enjoyment of heaven. Therefore, ‘apirua’has
t0 be understood to he the means of attaining
W apinunmnapararin-Brahman which has
nothing before it, nothing after it.
heaven.
M.111.ii.12 (111.102)
SIT‘ npfirua-the. new thing
Edymtm .t'finyan't (j. I 03)
R.111.iii.18 (11.479)
without beginning and end.
ticanuz'niyfi-nfim ------ vidhiyale
npi'tn'amam'nmmniyamq new
The meditation on the waters that are sipped, as
the wearing cloth of the Prfiaa. is itself enjoined, and inexplicable thing (which the Advaitins assume
as it is new, that it has not been arrived at before to account for the silver perceived in the shell)
through any other means of knowledge. R.1.i.l.iii (1.28)
M.111.iii.19 (111.188) WI! apin't't'rtltavtiisgu-‘one characterised
extraordinary (qualities ul' Brahman) by wonderful attributes‘.

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Wt‘: apnhaksiddhi GO WU: apratisedhalz

R.I.i.23 (I. 254) RJIljiiJl (11.472)

Brahman W upmkytatuo-not being made up ofHakni
(even the incarnated forms of the Lord)
WW aprthaksiddhi-charactcr of being in-
capable of separate existence (individual self and R.I.l.2l (L257)
the non-intelligent thing)
aqavfiaa apmkgmpmkfiyri-a non-contextual
R.IlI.ii.28 (H.444) procedure
mm apnhaksiddhinhiti-existing in so.“ (76)
invariable association prakrtan't jyotib kalpyatab
R.l.i.l3 (l. 223) When natural light is postulated (there will be the
.vllwfl """" "hi"?! defect of taking up something, out of context).
In the case ofa thing which can exist as the mode enigma atfitgnn aprakg'tift adhisthiti —One who
ol' another thing, the existence, persistence and superintends is not the material cause
realisation of that thing are invariably associated
with the other thing.
Sluts? (409)
m“ ajnulipmmu-tnappropriate (two forms,
mil apas'aleuir-inappropriate
which are mutually contrary)
R.I.i.l H.170)
11.1.1.4 (I. 159)
The statement that the consciousness of the ‘I’
does not persist in the state of final release. . . anfitm: m apratibandhalt phakm't- elimina-
tion of‘ non-destruction is the result.
m apaumsqvawlmpersonal character
S.Ill.iii.42 (684)
RJ.iii.29 (11.67)
brfimab ------ fruit’);
ataxia-rm ------ mmfinan't
The Ufmnisad shows that meditations connected
The impersonal origin and the eternity of the Veda with rites have a separate result consisting in the
mean that intelligent agents having received in elimination of hindrance to a rite.
their minds an impression due to previous recita-
Veda in a fixed order of words, chap-
RJII.iii.4l (H.513)
tions of the
ters, and so on, remember again and again and pmtibadhyate ------ apratibandhalt
recite it in that very same. order of succession. The fruit of the sacrifice is obstructed by the fruit
m amigo-merger of the elements of a more powerful ritual as long as it lasts; the
negation of this obstruction is non-obstruction.
S.n.iii.|4 (443)
MJIIJiiAS (III-23! )
RJHJA (11.408)
imvaafidiphalani ------ nivg-tti);
of the senses into fire
The consequences of hearing ete. is the removal
M.l.i.9 (LS2) of obstacles to see Brahman, such as ignorance,
ol (it-mun wrong knowledge, doubt. etc.

W apyayakrumu-order of dissolution attrfltitt: apralt'sadhalt —non-eontradiction

8.11.5114 (442) R.l].ii.41 (H.324)
atmw upmkarapa-no n-contcxt atafl ------ t'ti

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wfiifiwa apmlistltitatva 61 amfiifiz aprasiddhi

Because Sar'tkarsana and others are of the nature Those who are not dependent on symbols are
of forms taken at will by the Supreme Bmlnnan those who are other than those who are depen-
and because it is declared that the supreme Brah- dent on symbols.
man has births of the assumption oi bodies atwill M.lV.iii.15 (IV.87)
arising out of love for tlevotees as established in
the scriptures, ‘The unborn...,' etc.. there can be those who do not depend upon symbols.
no conuatliction of the authoritativeness of the 3m apmtyfikhyfinu-non-denial of the
system ol' the Bhagavatas. (Upanisadic) reference
3m! apratipfltitatva-being ill-founded (logi- s.rv.m (852)
cal reasoning which relates to the causal entity)
mm apramfizm-invalid
R.[I.i.13(H.228)
9.11.7 (4s)
amfimgsnfitflu apratisar'tkhyrinirodho-artificial an-
nihilation of objects W aprama'trka-devoid of a knower
s.n.ii.22 (389) 3.1.1.4 (34)
R.l].ii.2l (H.298) advuite ------ karattalvafit (“5198, 99)

ksapikat'urt ------ nimrilm ln non-duality, there is not the relationship oi

object and subject; nor agency, since the re is noth-
The second kind oi‘ destruction of a subtle kind, ing to be done; nor instrumentality lor the same
not capable ol' being perceived. and taking place reason.
in a series of similar momentary existences at ev-
ery moment. This is called the apmtisaitkhyi de- Wilt! aprameya-one who is immeasurable
su'uction. M.l.i.l5 (1.103)
M.lI.ii.22 (11.95) apa'n'mt'te (Rg. 106)
santinan't- - - - - - vinfis'all (1.95) in the immeasurable (the Supreme Lord)
destruction which takes plane every moment even
in the absence of the stream of cognition. 3W apravyttaphala—(virtues and sins) that
have not begun to yield fruits
WW: apratihatasahkalpalz-One who has S.lv.i.15 (790)
got unobstructed will
R.I.ii.l (L292) W apmsafiga-being out oI context
S.t.ii.2o (122)
mm: apmfitalamimat —those who do
not use symbols in their meditation R.l.ii.l (L291)

S.IV.tii.15 (s42) Wm apmsiddhakalpann-queer assump-

apratika ------ manyate tion of something unkown
The teacher Badarayana thinks that leaving out S.m.a.32 (607)
those who meditate with the help of symbols. the
superhuman Being leads all others. who meditate 31m ap'rafiddhi-lhe absence of thorough com-
on the. conditioned Brahman. to the world of prehension ol' Brahman
Brahman itself. M.I.i.5 (1.74)
R.IV.iii.l4 (H.624) sfikalyma agocaratfi (I. 74)

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Wm apnululupmtrbundhe 62 emfua abfidhita

not becoming cognisable in its entirety. M.H.ii.15 (11.89)

W apraslulaprulibandhe-there being the formation of the aggregate would be impos-
absence oi'ubsuuction sible.
Sum-.51 (757) stamina‘: a w nfmimfipikan't 1m kalfrymr't—ln
aihikan': ------ iii
the absence ofauthority, absolute identity should
not be assumed.
The generation of knowledge takes place even in
this life if there is no obstruction to the means M.I.ii.5 (1.170)
adopted. hhella ------ rib/151:5! (I. I 70)
R.111.iv.50 (11.567) as then: is no authority for the difl'erence to be
apmstu m ------ a n antaram
false.
in the case of there being no other works of W aprfimiqzyas'atoubt that there
greater strength obstructing the rise of knowledge. is lack of authoritativeness.
M.111.iv.50 (H1345) R.11.ii.42 (11.325)
fimm ------ abhfive W abaddlmtva-absolute freedom from
The perception of atman may rise in this very life bondage
when hearing. etc are accomplished, provided M.1V.ii.l0 (“7.53)
there ts no obstruction of the karma that has be-
gun to bear its fruits. m abfidhicwalso because of non-sublation
W afirfillhfinyam-not being pre-eminent S.rn.iv.2s (742)
R.1.i.l (ii) (1.52) cumin ------ bhnvisyati
acit ------ iti The texts. ‘when the...'. etc. which make a divi-
the non-intelligent thing is not pro-eminent for sion between what can be eaten and what not. will
the reason that it undergoes transformations remain uncontradicted.
which are due to the karma of the intelligent self. R.U1.iv.29 (11.554)
non-sublation
31111?! uprfipla—what has not been already arrived
ill iti ------ auaga myate

R.I.i.l (ii) (1.57) Only those texts are not stultified which enjoin.
aprfiple ------ arthuval for those who know Brahman. purity in matters
of food with a view to the origination of knowl-
.§fi.sha has a meaning only in so far as it relates to. edge of Brahman.
what has not been already an'ivcd at.
M.1.11.iv.29 (111.316)
311W: aprfiplift —non-establishment Because omission to do what is prohibited does
R.1H.iii.12 (H.472) not afl'ect the wisdom of the wise.
Brahma ------ aprfiptift Brahma Tarka says, ‘Since omission ,' etc.
The declaration that the essential qualities of
Brahman are established for all meditations, does W ubidhr'tu-unsublated
not imply that such attributes as ‘havingjoy for its s.n.i.22 (329)
head’ are equally established. R.l.i.4 (1.157)

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31H abda 63 amratfimnmt abhfivfibhz'la'pfit

It is the unstultilied idea alone which everywhere pillar,... etc. are perceived along with each act 01
proves things. cognition, and it cannot be that the very thing
perceived is non-existent.
31? abda—year
R.11.ii.27 (11.302)
R.IV.ii.i.2 (11.514)
M- - - - - - .iuhyate
Wyurh- - - - - ' iii
It is not possible to maintain the non-existence oi'
A man of vidyfi, who dies has to attain vfiyu after external objects which are other than knowledge.
the year.
MJl.i.i.28 (H.101)
311W abrahmEhMM-that which is not Brah- na ------ ‘0&t
man
It cannot be said that the world itself is a non-
R.11.ii.42 (11. 329) entity or that non-entity itself is the world.
Entities set forth in the different systems—the
pmdhr'mn, the soul (purusa), Pasupati turd so on- W11 W m abhfivabuddhifca
are. not Brahman. audirinye kfim'rmnt-cognition of non-existence is
the cause of indifference
m abrahmilmaha pmdhfina- 8.1.1.4 (29)
MrapavfidaAheory that Pradluina independent
of Brahman is the cause of the world. nigulhyfinfin't- - - - - - yEvat (V.M.93_)

R.I1.i.3 (11. 212)

31W abhévaaia-absence (of body and organs)
s.1v.tv.10 (854)
lalm- ----- iti
The. teacher Bidan'thinks that the body and senses
do not exist for the man of knowledge. The text
declares thus, ‘He becomes...,' etc. Hence there
is absence of body and sense-organs after libera-
UUll.
R.IV.iv.10 (11.643)
.t'arim ------ manyale
For the released soul there is no body and senses.
M.IV.iv.10 (1v.1os)
ci'nmfit'mn't ------ n11 m'dyate
Except one of pure intelligence, the released have
no other body.
am‘! abhfiua-non-existence
5.11.11.28 (2194)
na abhrivalt ------ arhatt' (396)
1t cannot be asserted that external things do not
exist because they are perceived. Such things as a
1t is the cognition of the instrumentality to evil in
the case of what are prohibited that is the cogni-
tion of the non-existence of what are prohibited.
The intelligent being cognises the non-existence
ol' activity. which is desisting from activity, and
desists. That is to say he establishes himself in an
attitude of indifference.
31W abhfivarfipe-possessing negative chame-
ter
11.1.1.4 (1.144)
arm umqwfir abluivfid bhfivfinutpalti-some-
thing cannot come out of nothing
Smaas (612)
amt-611m ablu'ivfidbhfiuotpatli-something
coining out of nothing
Snitzv (3114)
antmfitamtt abhfiuibhilfipfil-becausc of the
declaration of the absence
$1111.36 (211)
because purificatory rites are mentioned (for oth-
ers) and absence of these is declared for s't'uim.
R.1.lli.36 (11.80)
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 armada ubhfivfitthalva 64 315T! abhinna

Brahma ------ abht'lapyak By reflection is meant the resolve expressed in the

'i'he religious ceremony is mentioned for others; recurring phrase, ‘May! be many’ etc. These texts
the absence of these is mentioned in relation to declare that there was lhmlght in the form of a re-
the s'fldra. solve of self-multiplication.

M.I.iii.36 (1.321) MJl.iii.12I (11.147)

asta ------ abhilfipficm his)”: ------ frmtiyatc

The ceremony of purification is mentioned for The text, ‘Through the. . .,' etc., discloses that the
others; the absence of these is mentined in rela- gracious “rill of the Lord is the cause of the slack-
tion to a iidra. ening of the mundane bondage.

amatfia ub/ifivtiflhatva-not being denoted by atfituimhrrta abhidhyopadeifit-because of the

any verbal form signifying an action (Brahman) teaching about the will to create
R.1.i.4 (1.142) sum (211)
abhidhyi ------ ili w
31W abhr-ltfyafl-lflal'mkhfiing of the nature
of non-producihilitv (Brahman) The. teaching ahmlt. the will tn create leads to the
understanding of the self as the efficient and
R.I.i.4 (1.142) material cause as per the texm, ‘He wished...’ etc.
M abhicfirfidi-magical spells for malevo- ‘Let me...,’ etc.. ‘lt deliberated.....'etc.
lent purposes (munlms like ‘pierce the heart...) R.I.iv.24 (II. 155)
etc.) itaica ------ upadcfiil
R.III.iii.25 (H.486) Brahman is both the material and the instrumen-
SilfiillT-Iqfi'i’ abhidhfinavrtti-primary denotation of tal cause of the world for the reason that texts
word such as. ‘He desired...,' etc, declare that the cre-
ative Brahman forms the purpose of Its own self
R.Il.ii.i 4 (H.342) multiplying Itself.
315m abhidhiyaka-referent M.l.iv.25 (L389)
9.1.2.5 (101) mfiyfin't ------ uqaie

atfhtht abhidhqu-an entity denoted (by the it is only the will ol' the Lord that is spoken ol’ as
iislrus) (Brahman) Pmkyti as in the text, ‘Let him;...,' etc.

R.I.i.4 (1.134) m abha'niveia-undue attachment

3m abhidlryc'tnrit-from profound medita- sits (4o)
tion mithyfibhimfinalt (VIM. 108)
snails (441) false attachment
.ta ------ .tyjaie atfitfiufi abhinispaltifittzaimuenl
It is God himself, abiding in the Elements as their S.Liti.19 (175)
self, that creates every effect through profound
meditation . R.IV.iv.1 (H.633)
manifestation
R.Il.iii.14 (H.348)
abhi'dhyfina ------ iii SIRE!’ abhinna-identical

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aifintn abhinu'ma 65 mm abhityaltlyanubandht'

M.Ill.ii.30 (III. l 36) MJ.ii.24 (I. 216)

The bliss of the Lord and of the released souls is ymya itt' (I. 216)
identical. He who has transgresscd the limit (of space) (the
315m abhimfina-sclf-conceit (feeling of attach- Supreme Lord).
ment) m ahhiilyakti-manifestation
R.II.ii.ii.5 (II. 39!) 5.15.29 (188)
WW: abhiinfinivyapadeialt —rcference abhivyajyate ------ krte
to the presiding deities Supreme Lord does become manifest out of
salts (292) favour for those who meditate on llim.
evavh ------ dradhayati R.l.ii.30 (L347)
From manmu, corroborative statements. etc.. it is upr'imlta ------ mnyale
known that the sentient presiding deities inherc Asmarathya is of the opinion that the Supreme
everywhere (in the elements and organs}. The Self is conceived to be measured by space to help
forms of behaviour mentioned in the texts, which easy comprehension on the part Of the worship-
are seen quite like human beings confirm the view per.
that the rel'erence is to presiding deities.
M.I.ii.29 (1.225)
R.Il.i.5 (II. 218)
Brahman manifests Himself through Agni, etc.,
pjflhivi ------ vyapadifyante
Maw/yaktiyogikbecause of becom-
In texts, ‘to Him....,’ ere, the terms, ‘earth’ and
ing manifest
so on, denote the divinities presiding over earth
and so on. s.u.iii.st (464)
Mfl'l ------ yuflaw
M.Il.i.6 (II. l3)
the deities that preside over earth, etc. Contact with the intellect etc., remains in a state
ol' latency during sleep and dissolution and
W abhiyuktatamhmost trustworthy emerges again during waking and creation.
R.I.i.4 (1.165) R.H.iil.3l (II-365)
asya ------ upapattilt
315W: abhim'miinalt —innermost self
With regard to the consciousness which is exis-
S.t.tt.32 (141) tent in the conditions ol' dreamless sleep etc.,
(l) pmlyak ------ iti ubhim'mfinaft there is manifestation in the conditions of wak-
ing etc.
that which is known directly as the innermost
self by all beings M.l'l.iii.51 (H.185)
(2) abhigamlt ------ iti abhivimfinalt wan't ------ uktt'};
In the sense ol'that which is directly attained Blessedness and other qualities forming part of
as tlte innermost and at the same time that it the soul's esence become manifest on his release.
is li'ee from any measurement. As the text says ‘strength...’ etc.
(3) abhivimt'mite ------ abhivimfinab W abhivyalttyrmubandhi-relatetl LO
ln the sense of that which creates diversely the theory of manifestation (of the efl'ect latent
the whole universe, It being the source ofall. in a cause)

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31F“......W nbhi... .. . vaitihya 66 m abhedfit

R.II.i.15 (11.253) 11.1.1.1 (1.129)

m abhiuyafijakavaidtqaflculiaritv aim nbhedniitlmbnlhittmngth of 1111-.
about the distinction of letters
.t'ittms declaring that. there is non-distinction he-
tween things
$1111.28 (194)
R.l.i.4 (1.162)
M5 abhimn'tdltyfidisihin the case of reso- 31112811?! abheda .imli-scriptutal text relating Lu
lution etc. identity
S.n.111.52 (4811) Rfl.i.2l (H.262)
abhisan'tdhyfidinfin't ------
Nikki abhedahetHeason that determines non-
Since resolves etc., are also made in the proxim— differcnce of the meditations.
ity of all the souls through a contact between a
soul and the mind connnon to all, tlte1efore these 5.111.1111 (619)
resolves etc., cannot be logically accepted as regu- connection, form, injunction and name.
lating the allocation (of pleasure and pain).
m abhedfil-on account ol‘ non-diflerence
R.H.iii.51 (11.384)
s.m.111.19 (e45)
udjrsju-H-Heva
yathi ------ abhedfil
F.ven as regards mental resolves and others which
are the causes of the ruiqtn, there is no regula- just as it is proper that the meditation should be
tion. the same and the traits also should he comhined
in different branches, so also it should he the case
M.H.iii.52(II.213) in the same branch, for the entity meditated on is
The diversity of desire etc. has to be accounted non-difl'erent.
for in the same way. R.III.iii.19 (H.481)
ice/15 ------ adys'tfidwa euan't ------ abhedfit
The diversity of desire, hatred, pain and pleasure In the Brhadfiraayaka. the qualities of being mind-
etc. is dne to the diversity of the unseen principle made etc. are the same. It being so the extra quali-
of aptitude, etc. ties of being the controller etc. not being distinct
from the quality of willing the truth, there is no
WET ahhim6—(an) imperfect (person)
distinction of form.
M.11l.iii.59 (Ill-266)
M.III.iii.20 (III.191)
atflz ubheda-non-distinction WEIR abhrdfit-on account of non-difference
R.I.i.4 (I.l59)
R.Ill.iii.10 (H.470)
hasma't- - -' - - - abhedalt
pmtijvifita ------ abhedfit
For a thing to be distinct from another thing is
Because there is no distinction among the vari-
the same as that thing having characteristics which
ous ways of demonstrating the fmizm as hei 11g the
are different from those of the other thing. Non-
eldest and the most praiseworthy, as given in the
distinction is the condition opposite to this.
proposition.
atflafirqfis abhalanitrrtti-cessation of the idea of
m abhedfit-hecause of non-distinction
non-difference (through the apprehension of dif-
feren re) . R.lll.iii.ll (11.472)
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atiirftstafit abhedi bhrmrtti 67 W......‘Illa’ abhyfisfiva.......bh[wa

pradhfinasytz ------ gupfinim aloft ------ iti

Because in all the meditations there is no distinc- A portion of the yoga smg'ti being acceptable to ei-
tion in regard to the Brahman who is possessed of ther side, it cannot be discarded (This is the addi-
the qualities and as the qualifies are inseparably tional doubt).
associated with the possessor of the qualities. .
sum abhyantarfikis'u-the internal space
will‘ ‘THE-T ubhedi bhavati-beeornes non-differ- s.t.iii.14 (165)
ent (from the supreme self); that is, one becomes
flee from the notion of difference (prima facie) m: abhyr'tttaft —one who has appropriated
R.I.i.l (l. 254) R.I.ii.9 (L293)
j-rifi'naifm ------ bhavati uktan't ------ pratipatfavyah
The individual self, by reason of its possessing the The Supreme Being has appropriated to Hinisell'
nature of intelligence, is itselfof the saute charac- the collection ofall auspicious attributes upto and
ter as the Supreme Self, and hence its dillerence inclusive oi' tastes. The term ‘abhyfittalt' has to be
from Him consists in its having the form of gods understood that the affix 'kta’ (which usually
and other material embodiments. The association forms the passive participle) is used in the sense
of the individual self with such an embodiment of agent, in the manner in which it is so used in
results from ignorance which is of the nature of the example, ‘the Brahmanas have eaten‘.
karma, but is not due to its own essential nature.
atwm abh_v&s'a—one who returns
When karma, which has the nature of ignorance
and forms the root of all distinctions in the form R.IIl.i.B (H.414)
of gods etc. is destroyed by means of the medita- abhyfiga'ntimlj (S. S. 4} 4)
tion of the Highest Brahman. then that distinc-
those who return
tion ceases to be, owing to the cessation ol' the
cause thereof; and accordingly the tealeased soul Wabhyfisfibuu account ol' repetition
does not differ from the Brahman.
s.1.i.12 (52)
stflzifisfisim: a abhedukliv'imdhaft na —n0 con- The word ‘bliss’ is repeated many times.
tradiction in speaking ol'Visnu andPumsa (in the
finandarh Bmhma-Bliss is Brahman.
Pumsa Sfikla) as identical
dmmdo Brahma-Bliss is Brahman. Thus from the
M.I.ii.26 (1.220)
repeated use of the word bliss for Brahman.
mm abhedopzufim-figurative identity R.l.i.l3 (1.191)
sums (232) saisé ------ abhyasyamfinalt
33m abhaulikwnot products of the elements ln the scriptural passage, ‘Front which ....,’ etc..
bliss is continously repeated in an order in which
s.u.ui.1s (445) each succeeding bliss is a hundredfold of the bliss
anafim: ‘i abhyadhikalz na—there is no one who preceding it, so as to reach that bliss which l'orms
surpasses (the Supreme Lord) the summit of an unsurpassable condition.
R.I]I.ii.l 70 (H.438) M.l.i.l2 (1.89)
M.ll.i.32 (11.54) 3W abhyisfivagutapamma'tma-
bluiva-one who is understood to be the Supreme
MW abhyadhikfiiaitkt'h-additional doubt Self by the repetition (of the word bliss) (inunda-
s.u.i.s (287) maya)
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Wzm abhyudayanibireyasa 68 mam amjrtatvahfima
11.1.1.13 (1. 225) s.1v.iit.4 (727)
tad ...... Ill-jqanasya

31W:5!“ abhyudayaniftiwyasa-wordly pros-

perity and liberation 'l'he attribute ‘superhuman’ is meant simply to
S.1.iv.6 (238) deny the assumption that this being is human
(that is belonging to Manu's creation).
W abliyupagama't-l'or it is admitted n.1v.111.1 (11.612)
S.u.iii.24 (455)
afimm amitabkfib-one of unlimited splendour
abhyujaagamfit ------ hydi iti (the Supreme)
Because it is admitted even in the case of the soul RJ-i-25 (1.255)
that, like a drop of sandal paste. it exists at a par-
ticular part of the body; it has a peculiarity of l0- STEM amukhyhsemndary
cation. M.l.i.6 (1.77)
R.Il.iii.25 (11.363) amukhya ------ grahanmh (I. 77)
Elmani ------ abhyupagamfit When it is stated that the primary meaning of the
In the case of the individual self also, its existence word ‘511mm’ connotes the attributeless entity as
in a particular part of the body is admitted. The cognisable, it is not reasonable to take the figura-
text, ‘Indeed this....,' etc. tive sense which is not primary in character.
amp-wish abhyupagampHven if it he. admit- 3111M BIIFII amuhhya Elma-secondary self
ted
5.1.1.12 (51)
s.n.ti.6 (356)
HIE-l amide-formless (Brahman)
athrifn' ------ lathfi hi
Even if it be admitted that pmdhina has a sponta-
(1.1.1122 (127)
neous impulsion to act. etc. R.III.ii.20 (11.440)
R.II.ii.8 (H.285) W amytatm-immortality
anumrinena ------ api 8.1.1.11 (49)
Even if it be admitted that the pradhina is estab- yo vai Mimi tad amflam
lished by Inference.
That which is infinite is immortal.
11.11.1115 (11.71)
R.I.iv.22 (H.156)
Even il‘ the luhfiyatiha system is admitted.
attainment of Brahman (liberation).
31W ubhyupetahfina-discarding one's MJVJLB (N52)
proposition
is'vamlayasya muktihetunm-(I. 52)
$1111.? (ass)
To enter into the Lord is said to be the cause l'or
am amine-devoid of separate parts release.
M.III.ii.13 (111.104)
W amflal'uakfima-Onc who desires irn-
bhinnfirr'tia s'finyalt (I. 104) mortality
devoid of different parts. s.l.i.4 (17)
BI'II'FIH amfinava-supet-huluan person Brahmabluiva ------ m'mdha't (v.54. 68)
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W ann'tattnmanuposya 69 mm ambuvat agrahaqtfit

Since to become. Brahman is to he immortal it is SJJILIO (159)

said-“for him who desires immortality'—immor- ‘min ______ ‘(dammit
tality, even because of its being immortality can-
not be inferred to be uon-etemal on the ground ln the text it is said: 0n what is space woven and
of being elrected. because of conflict with scrip- transfixed? Reply: This aksara is that.
ture (otherwise). R.I.iii.9 (1.20)
amytatvamanupogyo-immonality is ambarfinla- - - - - -yawt
relative without burning ignorance Because the Supreme Self is declared to he the
s.1v.ii.7 (805) support of what is beyond amham. The word
ambam means stare What is beyond Ekfiia is the
amtposya- - - ~ ~ ' upakramal} undifferentiated Praltm'. Ahsara is the support of
Immortality is relative for the man who wants to the undifferentiated pmkm'.
attain a relative immortality byvirtue ofhis knowl- Mliii. l 0 (L250)
edge of the qualified Brahman without complete
elm-min ------ Brahmaz'va
burning away of his ignorance.
In the text, ‘Indeed in....,' etc. the imperishable
R.IV.ii.7 (11.590)
(Brahman) is stated as the support of all the uni-
anupotya ------ arthal; verse including the sky.
For a man of vidyfi without burning that is with-
out at all burning the connection with the body Membranes-as in the case of water
and the senses, that immortality which consists of M.[l.ii.3 (11.68)
the non-attachment and destruction of the later
My" ------ 111k
and earlier sins is attained.
M.IV.ii.7 (“7.49) It is not correct to hold that even the non-intelli-
gent pradha'na may be active as in the case of wa-
snn'ttrim ------ will ter flowing.
Prakytt' is by its very nature immortal and eternally
blessed but not in consequence of meditation for WWambuvat agrahanfit-as nothing is
it is not afi'ccted by smittlim. perceived to be similar to water
anuposya-anupfisya (1.50) Stunts (588)
not due to meditation. rm ------ gyhyatr.

31113131 amylasetu-bridge of immortality (Su- The comparison with the reflection of the Sun in
preme Self) water cannot be reasonably upheld here (in the
ease of the self), since nothing like that is per-
R.l.lii.6 (I. 6) ceived here.
will? amauna-the whole collection of all aids Bill-ii.” (H.459)
other than mauna. ambu- -- - - -g:rh_1~ate
R.Hl.iv.46 (II. 564) The Highest Selfis not apprehended in earth and
Mauna is repeated reflections on the object of orher places in the same way as the Sun or a lace
meditation. is apprehended in water or rniror.
M.I]I.ii.l9 (111.117)
3W: ambarintadhflelt-on account of sup-
porting everything upto space Mere knowledge without devotion.

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mmrh ayathidarfana 70 atfiilrlfi arcirfidi

urn/Java! means with love (devotio). grahatftam Mantras like ‘Piette the... etc. and Pra'um'gya
means knowledge. Brfilimanu.

W qyathz'zdarinm-false perception m“? am'ndhalidm'iana-showing the Star

R.Il.ii.9 (H.287) called Arundhati.

5.15.12 (53)
an? ayana—pttth
The tiny star aru'ndlmli can be identified with the
§.l.i.28 (as) help of a brighter star near amndhati.
R.I.iii.12 (H29)
31m art'ujhalt'a —11ut being known convention-
means allv
Meditation on the. syllable Om. S.I.iv.11 (247)
M.1H.iii.48 (lll.242)
m wipe-of no colour or form
leading unto Him
M.l.iii.4l (L333)
mak;a—releuse (I. 243)
The Supreme Lord has no colour or form because
W ayutasiddhé-permanent and insepa- He is not contaminated by the elements.
rable connection
31m afipavadwa-only formless
S.11.11.17(377)
S.111.1i.1-1 (584)
R.I].li.12 (H.292)
win-m ayagya-up¢isan&—contemplation Brahman is surely to be known as having 11o lbriu
for which one is nut eligible. constituted by colour etc. because that is the domi-
MllI.iii.2G (111.210) nant teaching in the texts ‘it is neither gross nor
.wayogva ------ uprisanfi (Hg. 202) minute..... ' etc.
R.m.ii.l 4 (H.437)
In relation to that contemplation which leads to
that fruit different from the one for which one is devidi ------ lulyumeva
qualified. Brahman, althohgh by entering into bodies, h11-
ma ayogyalvwirrelevancc man, divine and so on, becomeq connected with
various forms; yet it is altogether devoid of form.
s.t1.iit.14 (443) The is undoubtedly the same as that which has
no form.
maria ayogyadars'una-the vision for which
one is nut eligible M.Il'l.ii.l4 (111.106)
M.IV.iii.15 (IV.87) {mt-1km .tlht'ila siltsmfidt' vaihzksaqzya (Rg. I 08)
As the Lord is dillerent from what is gross and
3m (t)~anr;iah1a—having the nature of nut subtle. belonging to Pmkm' (matter).
being born of mortal beings
M ardrfidi-the path starting from light
$1115.19 (551)
s.rv.tii.1 (822)
WW amgtye'nuuiltyamkmeant t0 be sawalt ------ praiijinimahe
learnt in the forest. It is asserted that all who would reach Brahman
R.lIl.iii.25 (H.487) have to proceed along the path starting from light.

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mi artha 71 31M artham'pmkarsfit

R.1V.iii.1 (H.613) i'ukrarh ------ iti

eurm't Because from passages like, ‘Pierce the ...,' etc. it
The man of tidy/‘i, who goes to Brahman, goes only is made out they are used in the study of Vedas for
through that. path which begins with light. magical spells for malevolent purposes and so on.
Therefore they are not auxiliary t0 tn'dyi.
M.IV.iii.1 (1V.71)
tam: ------ pmthama 31m arthaval-(it) serves some purpose

The man ul'm'dyfi who goes to Brahman goes only §J.iv.3 (230)
through the path commencing with light. Cf. pames'vara-H-Hutpattilt
Brahma Tar/ta: ‘The wise going to Brahman first The primal state is held by us to be subject to the
reaches lire and light before going to others‘. Supreme Lord. It serves a purpose. Without that
atwi artha—purport latent state. the creatorship of God cannot have
any meaning, inasmuch as God cannot act with-
$11.1 (s) out His power (of méyfi) and without that latent
tétpavyaflneaning (P.228) state, the absence of birth for the freed souls can-
(1) tasya ------ mthnkta (HM. 26) not be explained.
That enquiry is mentioned whose purpose is RJ.iv.3 (11.105)
Lo show of that selfdenoted by the ‘thou' (in parama - - - - ' - sfihs'man'z
"l'hat Thou Art‘) that his nature is that of The subtle elementary matter is useful in that it is
the Supreme Self denoted by the ‘that'. subject to the Supreme Person.
Things sought lI.li.10 (360) MJ.IV.5 (L352)
arthinohafikulalt arthnlt lad ------ artha'unl
That which is favourable to the seeker is the The qualities of being subtle, etc., being under
desired thing. the Lord's control become fully significant, only
M arthakn'yrikfin'tvwbeing the cause when these qualities of being subtle, great, low
of actions which are determined by motives. etc., are understood to point Him.
R.I.i.l (1.178) m arthavfidwcorroborative statement in
Veda
31m arthapan'ccheda-delining of things
Stats: (104)
R.l.i.l (ii) (1.22)
RJIIJVJ (H.537)
vyat'ahfim ------ yfivat
M.l.i.4 (1.66)
lllumining power means the defining of things—
that is rendering them capable of being objects .rtutir nindi paraltrlift purilmlpab (1.66)
of empirical thought and speech. Laudatory passage consists of praise, censure, the
activitiesof others and ancctodes.
NWT arthapmtipfidanapmlniykpro-
cess 01' expression of meaning NM anhmn'frmkarsikbecause the signifi-
Stanza (191) cance of each succeeding thing is more remote
swim arthabhedfit-on account of difl'erences S.m.iii.25 (657)
in purpose As among explicit statement, indication, syntac ti-
R.III.iii.25 (H.486) cal connection. context, order and name. when

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NW anhauimfinyfil 72 while-lat arthébhéva't

any two of them are at variance with regard to man can be different from name and form, since
anything, the suceeding one is weaker than the the whole of creation consists of a manifestation
earlier, since the succeeding one is put at a disad- 0f name and form.
vantage by the predecessor as regards the mean- R.I.iii.42 (n.90)
ing implied.
fikfis'af! ----- in‘
R.IH.iii.43 (H.516)
The Ether in the contexr is the Highest Brahman
ma ------ m because the passage, ‘Ether is the evolve: ol'lortns
The Pfimamimfin'isfi aphorism-‘lndependent and names’ designates something other than the
scriptural texts. indicatuiy marks, sentences, con- individual soul. Individual soul either in the state
texts, positional sueug Lh, names-where these are of bondage or release cannot at all possess the
all applicable, one is superior to the other in or- capability to differentiate names and forms. The
der. because the significance of each succeeding Highest Lord is expressly declared by scripture to
thing is more remote. be the evolvet' 01’ names and forms.
Marduufimfinyfil-on account of equal- Ml.iii.4l (L333)
ity with lite thing. It’ """ Malt
R.lIl.iii.13 (H.473) The Ether in the scripture is spoken of as having
Those qualities. which are equal to the entity they diflerent characteristics and destitute ol' name and
qualiiy. are necessarily involved in the knowledge form. The text is, ‘That which...’ etc.
relating to that entity, because they are the prop- m anhfinmaparigmha-taken in some
erties that define the essential nature of the en- other sense.
tity and continue everywhere‘.
s.1.iv.11 (24s)
M.Ill.ill.14 (III-177)
phalui timya W a'rthfinlarabhz'itu-being a distinct entity
(the Supreme Sell'h'om the individual self)
according to the difierent results to which the gods
and others are entitled. R.lI.iii.45 (11.382)
aruisihw arthridhinawkdependence (of the Marthfintamvidin-onc who maintains
senses) on their objects. the existence ofan additional entityin the generic
character
S.I.iv.s (232)
R.I.i.l (1.12s)
avian-mat arUtfintarukalpané-fancying some
other meaning. m arthrinmmvivaksE-a new subject is
intended to be introduced.
S.t.i.4 (16)
S.I.iii.8 (156)
mmmammwadiq-apmHn
account of the designation of something differ- misfit anhipatti-Presumption
Clll. SJIIJLSH (612)
stat.“ (217)
Waflhfibhévfit-on account ofthe absence
The Supreme Brahman alone can be the mean- of purpose.
ing 01' the word 51:650. Because in the text, ‘That
in....,' etc. it is declared that fikfis'a is something SJIJLB (356)
different from name and form. Nothing but Blah- afihfibhfiufit ------ apekgiryate

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ambient urlltiuwdfil "3 m arbhakaukast'uiz't

Because of the absence of any purpose. just as 31W urdhujamtiya-analogy of a young lady
pmdhE-na does not require any help for its activ- with one half of her body beingr old.
ity, so also it will not stand in need ofany purpose (1.1.11.8 (103)
as well.
RILiLS (H.235) anihtfim ardhauaimit'ika-semi-nihilistir
pmdhfinma ------ sets-Juli 5.11.11.10 (sat)
The St'tnkhya theory could not be accepted for
tlte reason that the pradhfinais without a purpose. antriufin ardhasaahpattift —partial attainment
Because the Pumsa's proximity t0 the pmhg'ti is s.m.11.20 (579)
eternal. linal release will never result to him. 11a ------ icchanti
M.II.ii.6 (11.71) lt is not our view that in a swoon a man becomes
yusya ------ prayqianmit half merged in Brahman. A swoon is partially a
What is the use of a system, which does not fortn of sleep and partially of some other state. lt
recognise merit and demerit? is a door to death. So long as the individual's
karma lasts, his speech and mind return from a
amffieta afihébhedEt-on account of non-differ- swoon; but when the karma has no resistlue. his
ence of purport. breathing and warmth depart. Hence the knowers
R.lII.iii.5 (II-462) of Brahman call a swoon a partial sleep.
yathfi RJILiiJO (H.433)
ln connection with certain injunctions of medita- The swoon is a state in which there is made a hall‘-
tion the text mentions certain secondary matters way approach to death. For while death consists
which subsewe that meditation. As these matters in complete cessation of the soul's'connection
ane connected with the meditation they are to be with the body or organs of any kind, a swoon con-
comprised in it. so that they may accotnpolish their sists in the soul's remaining connected with the
aim of subset'ving the meditation. subtle body and organs only.
M.lll.ii.10 ("1.95)
Blfiji' anhitvan'e—capability of being a suppliant
moha ------ jivasya
R.I.iii.25 (11.53)
When falling into a swoon, the soul partly enters
arthitvrm't ------ nbhz'tr'tpfit
into Brahman.
Capability 01 being a suppliant depends on the
possession ol'a body and sense-organs ol' whatever Bl'tl'iilmlfi arbhakaukastvziHn account of the
degree of tenuity. smallness of the abode

BTW: arthopalabdheft-on account of hating s.1.ii.7 (102)

obtained the fruit. arbhnlum't
14.111.111.31 (111.209) arbhaka means small and okas means nest (abode).
maltgasya pra'ptatvfit It was argued that the inmost selI has a limited
abode as stated in, ‘This is my selfwithin the heart.’
Because they have obtained release.
R.I.ii.7 (1.297)
m arthaihatvu-unity of purport alpfiyatanam
s.1.i.31 (as) ‘To have a very small abode’ means ‘to be in a
11.1.1.13 (1.212) ve1y small place‘. 011 account of the inmost self
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aria: (11"l 74 mfimttfl mmgatisfidhanrt

existing within the small space of the heart in ac- ‘The small spare that is within it'—is the text.
cordance with the passage, ‘He is...,' etc. R.I.iii.20 (11.47)
M.I.ii.7 (1.171) daham ------ upamitasyn
ulpa ------ hathanit (I. I 72) ln the scriptural statement, ‘Inside 01...,’ etc.. the
because of the statement nf the smallness of declaration of a sntall magnitude appropriately
abode, the heart of beings. belongs only to the individual self. who is corn-
pared to the point of a goad.
m nrhatva-capability M.1.iii.2l (1.77)
R.I.iii.l (11.105) dahara ital-the text, ‘the limited sky...‘ etc.
mlhauat ------ arthatufit W nlpfiktamn's-Ahat which has the smallest
Like a chari0t, the body is the tneans ol accom- number of letters (an aphorism)
plishing the objects ul' human purusit. M.l.i.l (us)
31m ulun'tktim-an ornament yfivad ------ alpfiktamman'i 0.14)

S.1.i.4 (2'1) Having only the barest minimum number 01' let-
tets without which the desired idea cannot be
svatab ------ na disapfim (V.M. 85) expressed.
(Knowledge of the Sell) being a human goal es-
tablished in its own right, its not being subsidiary mm alpislhiraphalu-small and transitory
to an injunction is a merit and not a defect. results (from mere ritualistic works)
R.I.i.l.iii (1.83)
swim: alopaft —rton-0mission (of meditation on
the part of Sri) 3113:1171 avakima-one who has violated the vow
of chastity
M.11|.iii.42 (111.230)
$.m.iv.42 (149)
31W: uluuktkali —transcending senses ammo (11.559)
M.11.iii.3 (11.121) am avagatabrahmiluwbhi'ua-He who
atind'rijafl (1.121) has realised Brahman as the self.
beyond the ken of senses (ether) $1.“ (so)
Satyatit ------ patyantavr'i (V.M. 94)
31F? alpamfinite
True; not the knowledge alone of Brahman is the
S.t.i.11 (49) cause of the cessation of the attributes of transmi-
gration but rather its culmination in intuition.
mm alpm'aktitvo-the individual soul is of
very limited power. awtfit waged-knowledge
M.11.iii.38 (H.194) s.t.i.t (a)
auagatt'lt......... ucyate (R351)
W: alpas'ruub —on account of mention of
smallness in the Upanimd uvagah' means direct realisation.
S.t.iii.2i (180) mil‘! avagatisfidhano-means to realisation.
'rlrzharo ------ ('tkr'is'all ' iti S.n.t.14 (313)
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m avdmflfii 75 m avunnya

3m avacamii-owing to the non-mention s.]]I.iii.l7 (639)

S.1.1v.4 (253) paramitmgmhane ------ avadhirapan't
na m ------ ucyate The definite statement about the oneness of the
creation.
in the Lfbanisad, avyakta is not mentioned as a self before
thing to be known. There is no other text to show R.111.iii.l7 (H.475)
that atfyakla is either to be known or to be medi- Pimbfipi ......
tated upon.
The previous passage. ‘from that...’ etc. settles in
R.1.i.8 (1.182) mind the idea of the highest self. and that idea
Pradhina is not declared by the word ‘existence’. then is transferred in succession to the self of
M.I.i.8 (1.80) breath. selfofmind and so on, untill it finally finds
rest in the Self of bliss, beyond which thcrc is no
tameua ------ vamnfit other self.
The text, ‘Know that...,’ teaches not to discard the M.III.llL18 (111.186)
fitman.
On account of emphasis.
main 1111111’ avaamena na maflUfl-D-PCI'CCPfl-OII fitmi ------ avadhfimtuit
cannot arise by means other than words.
From the emphasis made on the word Elma".
M.I.i.5 (1.70)
varanena ------ iti (I. 71) m avabhfim-semblance
The word 'iksana ‘stated in the scripture ultimately 5.111(2)
proves that. Brahman can only be expressed. it avasarmo 'vamalu vi bhisult (MMJ 1)
being beyond the scope of any expression other avabhim is that appearenrc which is terminated
than Veda. or depreciated.
W miaccheda—limiting condition. 3mm avabhiuaka-that which reveals (Brah-
RJ-iA (1.161) man)
M.HI.ii.30 (111.136) $11.24 (76)
viiesana (1.136) amufiitm a avayavatt'avirodhalt na-—No dif-
attribute ficulty is caused by the mention ol' Brahman as a
limb of the blissful.
31m avacchedya-that which is delimited
M.I.i.15 (1.103)
M.IlI.ii.30 (111.136)
viietya (I. 136) 3181 “mm-inferior (austerities other than mo-
nasticism)
Substantive.
s.m.1v.2o (73:1)
ml? auada'na-cutting
M.I.ii.12 (1.184)
‘the cutting off of a limb oi" the sacrificial animal
the inferior (the individual soul).
for ofl'ering as an oblation.’
5.1.1.1 (s) W avarasya-ol' the posterior one.

mm avadhimgu'u-on account of the defi- $111.16 (318)

nite statement. Warmth - - - HEs'il

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swim ava'mdha 76 m avaslhinlam

The subsequently originating efl'ect is heard ofas s.|.ii.21. (12.1)

existing in the cause in identity with it before its brfihmnlmtufidilrinmn ( V. M. 1 86)
own origin as in the text 'sadeva...etc.'
Devoid of caste like Brihmana. etc.
M.11.i.17 (11.34)
the inl'erior Wmiyr'mustheyamfit—to be practised
imperatively.
avararya ------ saliva-l
s.rrr.iv.27 was)
For the inferior only. that is, only that means ex-
ists which owes its existence to the Lord and is tasma't ------ anugtheyamfit
under His control. A seeker alter knowledge must be endowed with
control of body and mind and such other virtues,
swim avarodha—in accordance with the descrip- because control of body and mind are enjoined
Lion. as means t0 acquisition of knowledge in the text.
M.III.i.22 (111.51) Hence it is compulsory to undertake what is pre-
scribed by the scripture.
()f the third hell of darkness.
R.I[I.iv.27 (H.552)
m mmroha-descent. Wyn’); ...... ‘<25,

s.nr.i.13 (581) As calmness ul' mind and the rest are seen, in so
le ------ pralyauarohanli l'ar as implying concenu'ation ol' mind is con-
cerned to promote the origination ol'knowledge,
Those who have not performed sacrifices and they also must necessarily be aimed at and prac-
meritorous deeds enter into the place of death tised.
and suffer the torment: ul'hell in accordance with
their own misdeeds and then descend to this M.III.iv.27 (111.313)
world. Though release is attained by knowledge. a wise
R.IlI.i.l3 (H.413) should possess calmness. control over senses. etc.
As they are enjoined upon the wise, in the text,
ilrzresfifl'r ------ ilyfidisu ‘after having...,'ete. and are subsidiary to knowl-
The descent from moon lakes place 0f those who edge they should be practised.
have not performed sacrifices and meritorious
313E avastu—non-entity.
works only nfrer experiencing the pains infliaed
by Yamn in the hell. s.rr.ii.22 (387)
M.[Il.iii.l4 (H136) 3min a-uastubhr'rtn—that which is not a real
etc ------ fihult thing (ignorance)
Those who hate the Lord, the preceptors andimtis R.lI.i.15 (H.238)
and all those who.a.re perlidious descend lower
still and fall into the hell of darkness, and these WW at'asthfilrayaknlusila-being
never rise out ofit; indeed they call that the pit of tainted by the three states (01' waking, dream and
absolute misery. sleep) (the individual soul)

nicaslhalc ------ pita/j (1.37) §.IV.i\t2 (s43)

They fall eternally in the hell, which is lower still. m avasthfintam-different states (of the
soul under bondage and freedom)
m armour-without any caste. s.t.iv.22 (204)
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 n
mmfiw avasthimtarfipatti small‘

-l
I avfiki

W avasthfintarfipani-attaining new “Mainsthitirmit'qyfil-osving to pecu-

states (production and desu'uction)
R.ll.ii.2l (H.299)
Mai avasthfibhzda-changes in conditions
(like boy, youth, old ere.)
1mm (11.252)
Manuel-nu avasthfibhedanuitmnibandhana
founded upon a mere change of conditions (dif- han' - ~ - - - - wdyate
ference in ideas, words. etc. relating to causes and The drop of sandal paste can produce its effect as
ellects)
R.lI.i.lfi (11.259)
NW: avasthcivadhytelt —because that state
has been definitely determined.
S.111.iv.52 (759)
lad ------ asli
For in all the Upanisads the state of liberation is
delinitely determined to be uniform in nature,
the state ol'liberatiun being nothing but Brahman 3111M: avasthitelr-heeanse of the existence (of
ltsell.
R.lTI.iv.5l (H.568)
Oi‘ such knowledge which has for its result final
release, there is ascertained the termination of the
obstruction presented by other works.
M.IlI.iv.51 (“1.348)
(Mun/11' ------ avadhfirapfit
The text, ‘lfhe has merit, surely he goes tort-018a
If he has demerit, surely he goes to hell and hav-
ing seen Brahman he attains immortality,‘
emphasises the obtaining of release by him who
has seen Brahman.
atefiatfir avasthiti-abidance of the Supreme Self as the self in the individual self which forms His
as the Selfofthe. individual self.
R.lll.iv.2 (11.537)
M.lII.iii.33 (III.2I3)
rank (in bliss in release)
mukmu ------ bhfi'ufit 0.214)
ln release there is a gradation of bliss.
liarity of position (of sandal paste)
$161.24 (455)
Wyabaph ...... m
The peculiarity of location, viz. existence in one
part of the body, in the case of the sandal pate.
RJI.iii.25 (H.363)
it is in contact with a definite part of a body.
M.ll.iii.25 (H.172)
Because of the presence of intense contact.
sariiyag ------ 1m
If it he said that the extension of the presentation
produced by the sandal paste is possible because
in the body it is present in one spot as a whole.
and in the other parts, not in a very intense form.
the Supreme Self as the individual soul)
5.1.“.22 (264)
asyaiva ------ avasthfinfit
This very Supreme Self exists as the individual
soul.
na five ------ avamharlrtlt (V.M. 332)
Individual soul is not diHerent from the Supreme
Self. Nor is it the modification of the Supreme
Self.
R.I.iv.22 (11.149)
atali- - - - - - sma
Kasakrtsna is of the opinion that Brahman abides
own body. The passages are, ‘Entering in ...,' etc.
MJ.iv.23 (1.385)
Because everything (karma, etc.) abides in the
Supreme Lord.
STIR-h’ attack-one who need not speak to any one
R.I.ii.2 (L293)

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armrqfin avikyiyukti 78 atfifibzla miicchedfit

W5)‘; ...... “I'M R..lIIiii.55 (11.527)

vfika means talk and He who does not have it is m avfiptasamartaka'ma- one who has
aviki (speediless). in answer to the question why all desires fulfilled (Supreme Sell)
He is so, it is replied that ‘He is unanxious’. He has
acquired all objects of desire; He is without anyL RJI.i.33 (11.272)
thing to be anxious about; therefore He is without arlimr aviluim-He who is unmodified (Lord
anxiety. For this very reason, He does not speak. Hari)
WERE avikyfiyuhti-reasoning independent Mlliiifl (H.126)
of testimony of the word.
W avihrl'a-without undergoing any change
M.11.i.18 (11.36)
s.1.w.22 (264)
m avéggucchati-goes down R.ll.i.15 (n.236)
M.l'fl.i.l 9 (111.47) casual substance of clay and other such things.
hidhfi ------ bhavati
mi III avikrtarr'i Brahma—unconclitioned
The. inferior soul goes down. Three diflerent ways Brahman
are there for his passage downwards into the bes-
tial world, into the hell of torruems, into the hell s.1v.iii.7 (829)
of darkness. The first two are attended with some 3m ardlty'tatva-immodifiability (of the High-
pleasurable sensations but the last is not attended est Brahman)
with any trace 01‘ pleasure; and here indeed there
is but absolute pain. R.I.i.1 (ii) (1.77)

W ava'ntaraltirugre-mediate cause (the W avihfli-changeless

Supreme Lord) of fikisa and of other things. $.1.w.s (24o)
M.I.iv.15 (1.372) ‘milapvakrlir avikrtili'
m avfintaratapas-thc teacher of Veda ‘Primordial nature is changelcss'
Vyasa. See 31W: above. R.[I.ii.l (H.277)
R.I1.ii.42 (H.329) the primordial matter
WWW avfintampmkflivisaya-subse- m avigilalva-not at variance in the dier-
quent material cause (Hiranyagarbha derived ent Upanisads
from Brahman) 5.11.1.1 (281)
s.n.iv.2 (496)
M“ avirchinnabmhmapmdes'a
m auEmamm'tkyn-suhsidiary text that part of the Brahman which is not associated
9.1.51.5; (206) with a limiting condition
m aviatamvyipim-interrnediate op- R.l.l.4 (I.161)
erarinn Mavia-Judfikon account ofnon-termina-
Rm.iii.49 (11.521) tion

arm avfinlaropiruna-intermediate medi- 9.11.1122 (386)

tation Saruenrapi ------ mambhavfit

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W twijtidna iabda mm mn'dva'n

Since in all the chains, the individuals forming The idea ofegoity which is within the province of
the chain continue uninterruptedly as a succes- the body, is ignorance.
sion of causes and effects. therefore the chains Karmfikhyivtdya' [Lil (222)]
can not cease.
Ignorance which is of the nature ofaction is a-uidyz'z
R.Il-ii.2l (ll-298)
avidyfl ------ san'agti (246)
Sr: tan. ------ nsamhhavfit
Another power named auidyr'i otherwise called
Artificial as well as natural annihilation of objects knmm is said to he the third power, by which the
do not result because in regard to whatever is ex- all-pervading power known as Ittntmjrin is com-
istent there cannot possibly be complete discon- pletely enclosed.
tinuity in existence.
WWW avirljyr-tkalpim-
M.Il.ii.22 (11.95)
tiedfiazmriilrrmdanfidibhcda-differenccs like the
because ol' being uninterrupted known, knower and knowledge posited by igno-
[because the production of effect by the cause rance.
which exists is not interrupted) 5.1.1.4 (23)
atfilstmta tit!ijfififlfl .€abrln—the word ‘(ll't'ffill-nd' ahmr't fitmalm ------ praparica (P. 481)
R.I.i.13 (1.221) cosmos of the form 01' the known, knower and
a lm ------ abh idhfinfil knowledge, caused by the adjunct ofthe idan'mn'ts'a
which is of the form ofthe l-concept.
avtjtillna means the non-intelligent thing.
tvrm't ------ vilasilant ( V.M. 79)
etfimt avidyfi-ignorance That the denotation of the ‘thou’, the cogniser,
S.1.t.1 (3) through valid knowledge dependent on the means
ofvalid knowledge, pervades the object of knowl-
Elma ------ adhyisalt edge, the pot etc-this is a manifestation of ig-
mutual superimposition of the self and the not- norance.
self
atfiratqnhwfufla aviavakyiopadhibheda-disnnc-
dchfidisu ------ avidyfi (l.iii.2) tion among the limiting adjuncts brought about
Ignorance consists in the idea of sellhood enter- by ignorance
tained about the body ctc., which are not the self. R.ll.iii.48 (II-384)
R.I.i.1 (1.66)
atfimtfitgfit anirhfinnqtti-removal of ignorance
Ignorance
S.11.t.14 (313)
The term avidyfi (ignorance) denotes the works
R.l.i.1 (1.170)
enjoined on the different castes and dimmer.
mn'dyr'i means works. stfirstrttart' avidyc'tpmvfihu- stream of ignorance.
mriyu ------ karmuwa R.ll.i.15 (H.239)
riw'dyri which is said to be the means ofdestroying 3m avidvfin-onc who is not wise
the cfl'cct of past krmm is other than Vidyfi and is
the same as the work (karma) which is enjoined by M.111.t.19 (111.47)
the scriptures. ukurmt't
inrim ------ avidyaiva [I.i.l (1173)] one who has not done any good works

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atfifimam uvidhilahsmlm BO atfiwmtit arn'bhfigfit

Vichfilmnnamhitall (Rg. 48) and non-intelligent things, possesses the charac-

One who is devoid of knowledge and works.
atFafitt-tam avidlta'laksaqm-iiot a matter of injunc-
tion (knowledge)
ants-.33 (744)
atfasnn'ufim: avinfibluiuaniyamfib —attributes.
which are, as a rule, invariably associated (with
Brahman)
ter of both the cause and the effect and that there-
fore there is a distinction in nature between the
individual self and the Brahman. This distinction
cannot possibly exist since Brahman, il' embod-
ied, at once becomes an enjoying subject (just like
the individual soul.)
M.Il.i.l4 (11.26)
Karmiqzi ------ avibhigal}

R.l.i.5 H.123) In the text. ‘The works and the intelligent soul.
all become one in the immutable Supreme Lord’
M avinfit'i—imperishable the emancipated soul is said to become the Su-
s.1.|.4 (2s) preme Being. Hence the absolute identity of the
two is established.
vi-nfis'yahetu ------ auinfifi
Because of the non-existence of a cause for per- STEM: auibhigab —non-distinction
ishing. it (self) is intperishable. S.tv.ii.1s (822)
1m ta ------ anantal} (VIM. 88) avibluiga ------ . . . lti
Nor for the self is there perishahility, for the rea- For a man of realization there is absolute non-
son that it is infinite. distinction with Brahman. From the text, ‘when
mflfi avipafia'ttvawfiiot being omniscient’ their names.... such a man of realization is with-
out the constituents and is immortal', the constitu-
R1117 (1.23l) ents that spring front ignorance can have no rem-
31mm avipmtt'st'ddka-that which stands un- nant alter their reabsorption through knowledge.
disputed. R.IV.ii.15 (11.605)
s.n.ii.2 (353) app'thag'bhfi'uall ------ 011M
W avibhuklanfimaripwundifierenti- At the time ofdeath, when the individual selfrests
ated by names and forms (Brahman) in the Supreme Self there is non-difierentiation.
There is no separate existence. The meaning is
R.I.iv.23 (n. [62)
that there is such an association as does not allow
3W: m/ibhfignlt —non-distinction separate discussion in regard to those associated.
S.ll.i.13 (306) M.IV.ii.16 (IV.59)
bholttfi ------ prasajyem la! ------ salyultimalvan't
The distinction between the experience!‘ (ofhap- The desires of the released are not different from
piness and sorrow) and the things experienced the desires of the Supreme Lord (that is, there is
will cease (when the experienced objects turn into oneness ofwill etc).
the experience).
R.lI.i. l4 (H.229) M avibhigfil-on account of nondistinc-
tion
Stln'ila
lt has been already stated that the Supreme Brah- s.n.i.as (s43)
man. who owns, as His body, all the intelligent 'Sadeva ------ ' avadhfirazu'it
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atfiflti'fl avibhfigena 81 atfilftsi nuimdhmr't

Non-differentiation (of the result. of deeds) is Mm: at'imokgapmsar'tgab-there is no get-

emphasised in the text ‘in the beginning... ‘ etc. ting away from the defect.
R.Il.i.35 (H.286) S.H.i.ll (303)
at'ibhr'iga ------ iii ( l ) [nukylz ------ tarkasya

There are no actions (or results of actions before ln the present context, reasoning cannot get
creation) because the texts mention the non-dis- away from the defect of being inconclusive.
tinction between the Brahman and the selves of
(2) afn'ca ------ avimoksa
the text, ‘existence alone...,' etc.
Since there can be no other source of true
M.U.i.36 (11.59) knowldege, there will arise the possibility of
upekgaya ...... “pi
liberation being ruled onl.
lt may he stated that the thing in consideration
for Which the Lord dispenses the l'ruit cannot be 3m aviyagim'——thosc that do not become
the action ol' the souls for even the actions pro- separated (the soul is never separated li om the
ceed from Him. organs)
MJLiv. l7 (H.247)
min n-uibhfigmzhin a state of inseparableness
(from the self) 3M auimdhani-non-contradiction.
S.Iv.iv.4 (850) 9.1.123 (137)
mn'bhnkln ------ dars'ayanti ida'nin't ------ manyale
The liberated soul remains identified with the Jaimini thinks that even if the Supreme Lord in
Supreme Self. The texts like, ‘That thou...’ etc.His cosmic fonn ol' vi"?! be understood by the
reveal the Supreme Self as non-separate from the word Misfire-mam and be accepted directly for medi-
individual soul. tation without thinking offire as a symbol or lim-
R.I'V.iv.4(lI-636) iting adjunct, still there will be no contradiction.
The released smil enjoys his own selfwithout sepa- R.I.ii.29 H.346)
ration from the Supreme Self... by having the jaimini ------ manyate
Supreme Self as his self and by being His inode
through forming His body. jaimini is of the opinion that the word agm' also
denOtes, like the word vairvfinam, the Supreme Seli'
M.lV.iv.4 (IV.97) Himself, directly and ol'itsell', that is. without any
bhuiyrmte intermediate process of reasoning and that in con-
Only those cnjoyments which the Supreme Lord sequence there is nothing wrong (with that view).
experiences are par-taken of by the released souls M.I.ii.28 (L225)
also. na ------ jazma'mft
3W 'avibhcivamhnnn-perceptinn Agni and other words do not signify fire, etc. How-
ever by the same words which primarily convey
s.n.i.4 (291) Brahman, the things ofthe world are denoted for
the sake of communication. Jaimini opines that
W avimuktn-one under bondage (that is the no contradiction arises front the two uses ol' the
individual being) word to denote Bral'nnan as well as the objects of
5.1.5.32 (140) the world.

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atfif'tti avirodhan't 82 atfilittt: curred/tall

me avimrllum'i—no contradiction. just as the words Honey etc. in the Madhu and
s.1v.iv.7 (852) other vidytis den0te Brahman, so all the words
describing sacrifices denote Brahman. Hence no
(rt/a mapi ------ manyate contradiction arises as to the denotation ofwords
Even though it be admitted that the soul mani- with respect to sacrifices.
fests itself in its own real nature ofpure conscious-
ness, still its possession of the earlier formI the whilst; uvt'mdhall —n0 conuadiction.
divine majesty of the qualified Brahman known $31123 (455)
from the texts is not denied from the empirical tun]: ------ na vimdhyate
point of view. Hence there is no contradiction.
This is the view of Bfidarfiyana. A feeling all over the body is not opposed to the
soul's nature, since it is in contact with the organ
R.IV.iv.7 (H.639) of touch.
wamapt' ------ manyate 11.11.15.211 (11.363)
Badarayana is of the opinion that even though yathfi ------ bhauati
the self is declared to possess an essential nature
consisting only of intelligence, there is no contra- The selfalthough dwelling in one part of the body
diction of the. qualities of willing the truth, etc. only. is conscious of sensations taking in any part
of the body like the drop of sandal paste.
M.lV.iv.7 (1v.102)
M.Il.lll.24 (H.172)
itbhayatra ------ manyate
agmmpi - ~ - - - - yujyale
Bfidarftyttna thinks that there is no contradiction
between the views ofjaitnini and Audulotni. Ac- Though the soul is atomic, still it is possible that
cording to Jaiinini the released enjoy the bless- he pervades the (whole) body as in the text, ‘The
ings only through Lord's person. Audulomi soul...,' etc.
opines that the released have their own separate m: mir'mdhalt —no contradiction.
body consisting of pure intelligence and by that
they enjoy their blessings. S.tn.i.16 (s48)
letm ------ smmytmle
31m": avirodhali —there is no contradiction.
No contradiction is involved since even in those
S.I.iv.10 (24a) seven hells, Death excercises full control. Smy'tis
want ------ pruyogasya (244) mention that Citragupta and others are officers
Something that is not a she-goat is thought of to appointed by Death.
he a she-goat. Therefore it is nothing incongru- RJILLIB (H.417)
ous to apply the word she-goat to fire. water and tesu ------ avt'wdhab
ilititl.
Even with regard to the seven hells, owing to the
R.1.iv.10 (11.113) movement of sinners being solely under the com-
amft ------ (mire/Utah mand of Yama, there is no contradiction in rela-
The causal condition oljnukytt' is ajr'i (unborn one) tion to his control.
and its condition as the effect has light for its M.IlI.i.l7 (111.40)
source; therefore, there is nothing contradictory. .ta ------ mn'mdhaft
M.l.iv.ll (L365) Even in hell, Llle Lord does his work untouched
madhu ------ avirudhult by anything undesirable and the contradiction

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atfiflfie auirodllaft 83
ceases to he, as may be seen from. the Pautrfiyazza
Emti, ‘He is....,' etc.
atfi'hut am'mdhalt ——there is no cormadicu'on.
1111.125 (557)
vrihiyat'fidi ------ avirodhalt
What is meant by becoming paddy etc, is also
nothing but being connected with them.Thus
there is no contradiction.
atFa-itu; am'rodhab —no contradiction.
s.m.iii.31 (665)
sarvfistimevu ------ gamayati
On account of direct text and Inference, there is
no contradiction of the context, that those who
practise other kinds oftnedi tation l'ollow the same
path as the ineditators on the five fires.
R.111.iii.32 (11.495)
It is when all worshippers have to go through that The contradiction (regarding the size of the soul
path (mu/It) that there is no conflict with .r'ruli and in thejaina doctrine) mnnor be removed.
smjrii.
atFai'tu: avirodhaft —| tun-contradiction.
s.n1.iii.ss (703)
anya ------ upapallelt
The conception about udgithaetc. occuring in one
branch can apply to those in other branches.
There is no contradicrion in this.
R.111.iii.54 (11.526)
just as the mantrasdeclarcd in one branch can be
applied to other hranches, there is no contradic-
tion in respect of udgitha. Udgitha connected with
the subsidiaries of ritual are also present in all the
branches.
M.111.iii.58 (111.264)
snma ------ 11/1
Even tho ugh the mantras referring to all the gods
are studied. there is no objection to contemplat-
ing on the qualities of the lower gods as present
in the higher.
atFaftu: aviroclhaft —n0 variance
atfitim mn'ndmbhmnm
M.III.iii.34 (111.215)
There is no variance (jealousy etc.) among thc
released.
white: ‘=1’ mn'mrihrtlt mt —contradiction cannot
he avoided.
93.11.35 (407)
na ca ------ s'akyatc
Even by assuming the increase and decrease of
parts in succession it is not possible to establish
beyond any contradiction, the fact that the soul
conforms to the size of the body.
R.lI.ii.33 (11.310)
The contradiction regarding the non-entireness
of the self is not possible to set aside even by the
assumption of the soul assuming a different con-
dition through contraction or dilation.
M.11.ii.35 (11.107)
W avilakmgm-non-diffcrcnt in character
(an effect from the cause)
R.Il.i.4 (11.216)
m avivaksz'la-unintentled.
$111.2 (as)
yat iabdfibhihilarit anupfidqvam
any sense expressed of a word that is not accept-
able.
Hfim avwrikyn-the tenth day, called the
avi-ufilga (speechless, mantra-less) day of the sacri-
fice.
S.m.iii.4s (692)
1111141144 (ll-519)
ui'tn'llha-ufikyamhtte (SS. 5I 9)
Without uttering any sentence (during the tenth
day)
afiaasw auz'wlmbh'rrtrror of non-distinc-
tion of the soul from the body.
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WW avisadévabhfisa 84 mqfil mlifctairu ti

9.111.111; (569) The earlier initial size and the intervening size of
the soul can he permanent and hence there will
Wm aviiadfivabhisa-indistinct mani- be similarity among the magnitudes; or the ex-
l'estation. planation is this: Since the ultimate size oi" the soul
11.1.1.1 (ii) (1.18) is permanent, its sizes in the two em lier stages also
must be the same. ln that ease the soul has to be
kalipayu ------ avabluisalt admitted to be atomic or non-atomic at all times
That manifestation in which afew of the attributes equally.
of a thing are absent is indistinct manifestation. R.lI.ii.34 (11.31 1)
mmfistaphalatw'w-because the re- tadeva ------ syfil
sult is the same. The final dimension is the natural dimension of
the self; so there can he. no difference with the
81111159 (709)
pn'or state.
mriiiytmh ------ haratjtan't
avifesfit ubhayanilyalvfil
For. the result of these meditations consisting in
direct perception of the object of meditation is Because the body in the mundane life is in no
the same.
way different from the body which is granted to
account for the size in the iinal state; both the
R.Ill.iii.57 (H.530) soul and the body would have to be granted as
sarutiscin't ------ ityfirlihhyalt permanent en Lities.
In relation to all the vidyzis relating to Brahman. M.H.ii.36 (H.108)
the experiencing ol' Brahman that is bliss unsur-
passed in excellence is declared to be the fruit W aniiesaviiesfibhyfimwing to the
without any distinction in the scriptural texts, ‘He absence and presence of specification
who....' etc. S.1v.iii.2 (823)
m avifega-no distinction “GM ...... it‘.

91.1.1 (3)
{rah/Mibhyaft ----- niidyale
The empirical usage relating to means and ob
jects ofvalid knowledge in the case of men is simi-
lar to that of beasts. And for beasts etc. it is well
known that empirical usage relating to percep-
rinn etc. always comes in the wake of non-discrimi-
nation. Hence there is a similarity to them.
mbfimfinya-darianfil (P. 183)
Because similarity is seen.
tatta'mfinyr'it (V. M. 22)
The definite serial order ol‘ the departure of the
soul (of the knower of the qualified Brahman)
from the Year to Air is not specifically mentioned.
R.IV.iii.2 (11.614)
Tile general term is-devaloka which denotes 116514.
The paticulat terms-053mm denates véyu by
particularisation.
MIV.iii.2 (N73)
From the absence and presence of particulars (in
the texts)
sfi'ma'nyas'ruli, viieta iruli

Because of this similarity. General text, specific teXt.

m: auis'ctalt —non-difference. M at'iiesaimli-general text.

9.11.1136 (403) S.II.iii.10 (437)

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'ml'jaluw't '
The general text is—‘1-‘.veryt.hing orginares from
that. rests in that and merges in that’.
Watliiesfihspecial characteristics not hat’-
ing been stated.
s.t.tv.s (240)
evan'r ------ mantrasya (241)
The text, ‘one ajE...,' etc., mentions no specific
characteristics.
R.I.iv.8 (11.1 l3)
(mam ------ avis'esfil
The word nji cannot mean the Pradhfina in the
context because there is no special characterisation
in the context so as to make it signify the Pmdha'na.
M.l.iv.9 (1.360)
eumit ------ eua
‘Arguakm'ihe subtle‘ and all other terms though
by common acceptation apply to things other than
Brah mm], are really declaring the supreme Lord,
according to the following text. ‘They say. . .,' etc.
Because this fruu' is as authoritative as the other.
W uvz'iqt-on account of absence of dis-
similarity (in the case of space)
s.rt.ii.24 (338)
61:65! ------ auifegfit
It is unreasonable to assert with regard to Ekris'a
that it is a non-entity. [or even in its case nothingr tathfi ------ avis'igarh
stands in the way of knowing it as an entityequally The injunction, ‘One should...,' etc. in the Chfindo-
like the artificial and natural destruction.
R.11.ii.23 (11.299)
bhfivn ------ avis'esit
Like the earth etc.. which have all been accepted
as being positive entities. the fikfis'a also similarly
possesses without difference, the property of be- Elma ------ avu'isiatvfit
ing established by unstultilied perception.
M.fl.ii.24 (rms)
dipridisu ------ anumiyetn
As no changes are being observed in space. etc..
the permanent character of space etc., is proved.
85 mm avis'agfit
Marinara-for there is no difference.
s.n.iii.ts (444)
bht'ilolpatli ------ viiigyale
The order of creation of the elements is not dis-
turbed by the senses.
R.11.iii.16 (II-349)
am'iegfit......
From the pasnge. ‘From Him...,’ etc., it is l'ound
that no distinction exists between the vijfitina and
the mind on the one side and the external ele-
ments of spatial ether etc., on the other in the
matter of their creation.
M.l1.iii.l5 (H.154)
Owing to the absence of distinct authority.
1m ------ abhcivfit
The exception olithe reverse order in the case ol'
intellect and mind cannot be proved. l'ur there is
no authority particularly declaring the dissolution
of these two alone in the order of creation.
WaviiesEl-on account of the non-dili'er-
ence.
strum (619)
saniyogn ------ ilfvarthall
Because of the similarity of connection. form. in-
junction and narne.
R.111.iii.l (11.460)
gym and Vijasaneyaka texts is one and the same.
The form of meditation is not different because
Vaiivfinara, the object of worship is identical in
both.
M.111.iii.l (111.155)
The texts like, ‘Meditate on...,’ etc. and the rea-
soning comprehended by them are n0t of a spe~
cial character. (That is to say they apply eqully to
all grades of devotees).
War/fies‘?! —on account ol' non-dillerence.
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atfirm nt'iiest-tl mm rmaiyarthyfii

S.nt.iii.6 (624) R.IV.I.11 (11.581)

Udgitlm meditation stated in the Chéndogvn and
Brhndrimnynlm Lillianisads is not different, because
for the identity of the meditation there are many
points of similarity in evidence.
R.lll.iii.6 (464)
Because there is no distinction between the open-
ing passages dealing witlt the tneditatiott itt tlte
two UfmnisruLt.
M.111.iii.7 (111.166)
t'le ------ ubhfiufil
There is no special statement that such and such
qualities are to be contemplated and sutli ttot.
As the texts do not say anything as to special places
and times, the only requisite of such places and
times is that they should favour concentration of
mind.
M.1V.i.11 (IV-20)
niyale ------ vis'rsa-abhfivfil (I. 20)
For the particular place, time etc, no peculiarity
is said to be wrought in meditation.
atfism atliyiyrt—non-ohjecl
s.t.i.(2)
pmlyngfilmkinner-sclf

Maximal-because of the absence of speci- aparfidhinaprakiiiah/lit ------ avisayalt (VIM. I 7)

lication. Self, not being dependent on anything for its
manifestation and being without pans, cannot be
S.tu.iv.1s (725)
an object.
niyrmtr ------ m'rlhfimil
R.I.i.4 (1.149)
There is no specific mention that the restrictive
subjective self.
texts apply to the man of knowledge, since the
restriction is made in a general way.
31m nui_m_yut&—being a non-object
R.Hl.iv.l3 (11.543)
s.t.i.4. (23)
rta ------ upuputlelt
yad ------ bmltmmtalt
There is no particular reason to say that restrict-
The non-ohiecmess of Brahman is declared thus:
ing the worlu enjoined on the knower of the Brah-
‘That which.....' etc.
man to independent works relates to any inde-
pendent action which is the. means of attaining lmlmyu ------ Mimfinfidhihura [tymit
fruits. Being in apposition with the. inner self, the deno-
M.111.iv.13 (111.296) tation of the ‘that' which is not an nhiert and is
indifferent. . .
na ------ dnfidinfin't
The gods and others are not all of equal eligibil- m at'esté-name of a rite, in the context of the
ity. Rfijasfiya sacn'fice.
3mm auis'esfil-on acennnl of no difference. s.ut.ttt.so (use)
S.tv.t.11 (784) Movaz'yarthyfik-bccause scriptures may not
dill ------ nuifesfil become purposeless
One can meditate facing any direction. in any S.m.ii.15 (535)
place at anytime that leads to one‘s concenuation
eunn't ----- bhnvisyali
oftnind easily. Unlike the regulations met with in
tlte case ol' rites. no specific regulation is men- The Vedic sentences presenting Brahman as hav-
tioned lll the Ufmnisuds. ing forms do not become meaningless.
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W.- avaiya rthyfidibhyab 87 3185i? avynkmn'l

tt.m.ii.15 (H.438) Self in its own essence is one only. 'l'he non-dil-
yalhi ------ abhyupagamyate
ference of the individual soul and the Supreme
Self is established in the texts.
In order that texts such as, ‘The u'ue...,' etc. may
not be devoid of meaning, Brahman should be RULE-24 (H.442)
admitted to have the essential nature ofluminous- jriina ------ t'tyfidi
ness. The fact of Brahman having all material and im-
M.I]I.ii.15 ("1.108) material beings l'or lts attributes is apprehended
yada' ------ vaiyarthyam in non-difference. in the same way as knowledge
and bliss constitute Brahman's essential nature.
The scriptural statements such as the following
do not lose their authoritative character as declar- M.l]].ii.25 (111.128)
ing the colour and form of Brahman, ‘When sthilast'tksmalva vii-ego ubluivfil
the...‘ etc. Because there are no difierences of forms as gross
31W: amiyanhyidibhyakbecause of non- and subtle.
futility etc.
m avyaktan't-unmanifest
S.Il.iii.42 (416)
stat (22s)
vihita- - ‘ - bhavali m1 vyaltlmii avyahtan'i
So that the injunctions and prohibitions may not ‘That which is not manifest‘ is the derivative sense.
become meaningless. the injunction: ‘One desir-
ous of heaven...,' etc. and the prohibition ‘a s'mimn't ------ pan'grhyale (22 7)
brahmin...,' etc., will not become meaningless. 'l'he body occun'ing in the simile of the chariot is
R.Il.iii.42 (11.376) understood by the word aqvalua.
liadyfilmikfi ------ avyaktan't [1. iv.3 (231) I
kutafi ------ avaiymthyfiriibhyaft
The potential power constituted by ignorance is
Without the consent of the Supreme Self, no ac-
lnentioned by the word avyahla. Sometimes
tivi ty of the individual self can appropriately pro-
avyaktu is referred to by the word tiltfiia (space) as
ceed, because only then the injunctions and pro-
in the text, ‘By the ...,' etc. Sometimes it is called
hibitions in the fittms do not become purpose-
the immutable as in. ‘Higher than...,' etc. That
less.
ma'yfi is surely avyakta for it can neither be ascer-
M.H.iii.42 (H.197) tained as real nor as unreal. Ignorance is flI/fllflklfl.
lamb ...... mfidyrimamfitmnn ------ itt' ( V.M. 294)
From accepting the Lord as the absolute control- The employment of the terms avyalua and atyfikfla
ler guiding the action of the soul, scripture does in singular number is figurative, purely based
not become purportless. For, the guiding of the upon its having the nature ol' avidyfi.
Lord is according to the soul's previous actions
agate ------ ityidyli 1111.11.23 (601)]
and his aptitude.
The Brahman is uninanil'est. In the text ‘lt is
Hifi'i'i' nuaifegymir-non-difference. not...’ etc. 'l'he unfli also says ‘He is ..... ,' ctc.
§.Hl.ii.25 (602) RJJii-Q (ll-23)
strata ------ nhhedali 7m ------ gyhileft [Lit/.1 (11.98)]

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Mg atlyaklaliriga 88 W atgvfikflam

The wot d aigaktatit (unmanifest) does not denote 31m: avyatikumli —-absence of confusion
pmdhéna independent ol' Brahman; it rather de- s.n.iii.49 (435)
notes the body represented as a chariot in the
There can be no intermixture of either works or
simile ol' the body.
their results.
bhfita ------ uqvale ll.iv.2 (H. 104)]
R.ll.iii.48 (II-383)
The undifferentiated and subtle elementary tuat-
Ler. when it assumes a specific condition becomes individual spheres of enjoyment and experience.
the body and this undifferentiated matter is in the M.ll.iii.49 (11.208)
condition of its constituting the body denoted nothing contrary
here by the word awakta.
jivasyrz ------ sfimyau't
arfvajtlan} ------ ityarlhali l1. iv. I4 (H.128)]
The soul cann0t be likened to Mattya and other
The undifferentiated is indeed the unmanifestetl manifestations oi' the Lord. Therefore there is
one. It is not differentiated by means of names nothing contrary to the statement of his being
and [or ins. The unmanifest is Pmdhfina. separate from the Lord.
hhedfinfin'r. ------ avyaktmit [11.111 (11278)]
min-yamehfikfrom the non-difl'erence.
'i'he non-evolved is Pradhfirm which is the cause
of the totality of forms in the universe. straits (427)
mt ------ ityédi [111. £1122 (IL-141)] sa ca t ----- utpfidyeta

Brahman is n0t manifested by other means of That non-dilference can be upheldjustifiably only
prool'. The texts, ‘His form....,‘ etc. if all things without exception originate from
M.I.iv.1 (1.345)
(1) sfihsmarh ------ taqaiua (351)
By the word avyukla (uutnanifest) is ex'
pressed only what is subtle. For only that
which is subtle will not be manilested. The
Brahman being most subtle in its character,
is righ tlt' spoken of (as not manifest) and the
absolute subtlety is perfectly true of IIim
alone.
art-11min ------ minim 1111.11.23 1111.126);
Brahman is never manifest It is formless.
colourless etc.
(2) pmkp-n' {111.iii.40 (111226)]
mi“? atyaktaliw'zga-without any outer sign (a
man of enlightenment)
s.|u.iv.5o (756)
mm austtktficzim-with unostentatious
behaviour (a man of enlightenment)
Brahman alone.
R.lI.iii.5 (H.342)
tasya ------ bha-uati
The declaration in Lhe Chindogyopanisad is not
abandoned, only il'Ether also is an effect. of Brah-
man and thus non-different from It.
M.Il.iii.6 (II-125)
Because (the Ether) is not excluded.
fikfifasyipi ------ atryatirekfit
Ether is not something that is not included in the
‘all’ of the Taittiriyutext. ‘He created all this‘.
amfitan' atyabhicfirhinvariahle character
S.III.iv.2 (718)
aren't awaymit-undiminishing.
s.t.ti.2i (12s)
kitastha'm'lya'rr't ( v.1". 18 7)
eternal.

Sum-.50 (156) W azyihflam-mnmanifested.

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 m aayl'tkytanfiman'tpa 89 QWI'll'l' 3T3 FH- aiari-rmiz. ufwa mntan't.

$111.22 (12a) “mam ------ m

nfima ------ aviluiralt (128)
The u n manifested (is the begininglessmfiya'), that
is, a kind of power belonging to the source ul'
name and form (viz.. God). That is the latent state
0f all the elements, that has God as its support,
that is a limiting adjunct to God Himself and that
is higher than all its own modifications but is it-
self utunodilied.
R.l.i.1 (ii) (1.76)
(l) Pmkrti
(2) Brahman who has the undifferentiated
pmlrr/i For His body. [I.iv.15 (Il.132)]
mm auyc'tkftmtfimnm-lpknames and
forms remain undifferentiated
S.I.iv.9 (242)
From the trend of the context it is held that in
this very divine power, names and forms remain
undifferentiated.
Hallfiil mgfipti-non-pervasion
130th the prohibition of drinking liquor etc., and
the expiation therefor are common to the student
who wants to enter the life of the householder as
well as to a lifelong celibate. Similarly, if a life-
long celibate breaks his vow, there exists an ex-
piatlon.
31mm afnnfiy5—hunger
9.1.1.9 (47)
rip/t ma tadafitarii nayante
lt is waters indeed that digest the eaten food.
Wm? as'anfiyfidyatita-free from hunger
etc. (Self)
S.I.i.1 (4)
kulapiiyw - - - ~ - pusyuti (P.193)
When hunger is removed and is satisfied in one's
self, there is no action that is accepted or rejeued.
BETH. ru'abdan'z-not mentioned in the Labanigmit
(pmdhfina)

R.lI.i.9 (H.222) 9.1.1.5 (st)

R.I.i.5 (1.176)
Wmamuwwmwm-umwmch
has not extricated ilsell'li'otn the bondage oI quali- yasmin ------ ityarlhab
ties (the individual soul). That, in relation to which the scripture docs not
M.H.iii.47 (H.204) form the means of proof. lt is that which is ca-
pable of being established by the process oflogi-
Brant ailw'anaiik-frec from misery. cal inference. That is, it is jimrlhfina, because it is
S.r.i.4 (25) not denoted by the scriptural passages relating to
the cause of the world.
Brahman
M.I.i.5 (1.70)
rhihkhnmhimn't (v.1". 82)
(Brahman is) not what cannOt be spoken of.
Free l'rom misery.
m ------ ur'tg-nmeva
m1 nirmamt-as in the case ofeating From statements like, ‘He from...,' etc... Brahman
S.m.iv.42 (749) is positively declared hy words.
just as a bmhmacfirm, who breaks his vow by drink-
ing wine or eating meat can be purified again. so M ‘13W afar-innit m'wa summit-Him. verily,
also if a lifelong telibate breaks his vow. he can who is non-embodied
have expiation. 91.1.4 (20)
R.lII.iv.42 (H.559) moksdkhya - - - - - - uiarimlvatit

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awriir'vrt'f'q aim-1m”). s'ariresu 90
The non-embodiment called final release, which
is distinct from the Fruit or ritual to be observed.
afar-int ------ auuvfida (P. 4 71)
Non-embodiment is restatement of final release.
yalra ------ mulqfikhyam (v.1". 20)
This is that unemboclicdncss, called liberation,
where the idea of the three periods of time does
not exist and virtuous and vicious deeds cease
along with their effects.
W Ha‘! as'arimrr't s'ariresu-He is bodiless itt
bodies.
R.H.i.8 (H.220)
ilyfidz'bhilp ----- fn'atipadyate
The above passage predicates that the Surpreme
Self is not possessed of a body.
ityridi ------ nisedhapamtit (223)
The above passage means to deny of the supreme
self. a body due to action.
atrrfira afariratua-unembodicdncss.
9.1.1119 (176)
11.1.1.4 (1.147)
31711 aiuddhan't-impurc
$1111.25 (556)
pain ------ itjataft
It was argued that sacrificial actions are impure
in as mttch as they are connected with animal-kill-
ing etc. and therefore their results can be inferred
to be evil.
R.m.i.25 (H.423)
.ruarga ------ miiran't
Such works as sacrifices, the fruit of which is the
enjoyment of the heavenly world. are mixed with
evil. for they imply injury to living being as in the
cast: of the goal ofl'ered in Agnisomiya.
M.IH.i.27 (61)
hithszi ------ iti cel
mm afmrt-urtl
If it he said that the sacrificial worlt involves in-
jury to life, and as such it is productive of sin and
consequently oi misery...
3GP!‘ as'ubhrt—the evil one
11.113141 (n.577)
aiesakumribhivyultlyu-
bhyupagama-theory about the inducement of all
karma: to activity.
s.m.i.s (s43)
maeqmaprmManiPt/amcss of
one's entire activities.
9.1.1.1 (5)
wafabdma ------ nbhidhiyale (P. 201, 202)
MS)” ...... paflnamab
By the word ‘man? is denoted the ego-complex
which is, as it were, the main pillar of the danc-
ing-hall of the tmv'tsfim. Its (antalfltaragm) opera-
tions are inumerablc modal changes in the form
of desire, resolve. agency, etc.
“momma-1mm aiesaheyapmtyani-
kahalyfipaikaténam-that which is essentially an-
tagonistic to all evil and is ofnniform goodness.
R.l.iv.27 (1]. I67)
m as'maval—on the analogy of a magnetic
stone.
9.11.117 (ass)
A loadstone does not move by itself but makes a
piece of iron move. Similarly the soul can impel
pradltfina for the creation of the world.
R.lI.ii.5 (H.284)
ayaskfinla ------ pmvrtrlate
Through the proximity ol'thc magnetic stone. iron
moves. ln the same way the creation of the world
may result from the conjunction of pmkyti and
purusa.
M.t|.ti.7 (11.74)
just as only the non-intelligent body connected
with the intelligent being lifts up and carries
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wqtfzatt afmidivut 9] arm ailesaviniiau

stones. etc., so the non-intelligent pradhfinn too, It is not ascertained that the individuals go out
being connected with a subordinate [114111.e is ca- enveloped by water, for this is not heard of in the
pable of activity. Vedic texts.
Waimzidwul-on the analogyof stone etc. R.IIl.i.5 (11.409)
S.11.i.23 (329) asmin ------ iti

'i'athei cu ------ uaidiqvfidayali

In the first oblation described in the (Ihéndogya
Upanisad as being made into the heavenly world,
It is found in the world that, though stones pos- water is not mentioned at all as the thing offered.
sess the common attributes ofhaving been formed
from earth, there is a great diversity among them. M.IH.L6 (ULIG)
Some are prerimts like lapis lazuli and some are 'l'he going of the elements with the soul.
worthless pieces of stones.
math -------upapadyale
Hail: airmen-because it is not heard of.
So it is justifiable even for the nondual Brahman s.tt.ui.1 (421)
to have such distinctions as becoming thefiw and ml ------ pmtiffidi'ni
the different products. in the context dealing with creation no text is in
R.Il.i.23 (H.263) evidence proving the origin ol' space.
(time ------ anupapatlz'lt R.II.iii.l (11.341)
Stones, faggots and all other non-sentient things, sambhfivitasyn
which deserve to be given up and which are a1- A scriptural statement may be expected with re-
Wuys subject to modification, cannot possess the gard to what is possible. What is impossible as the
same essential nature of Brahman, who is fault- origination of a sky-flower or of other, cannot
less and a treasure of all auspicious qualities. In possibly be taught by scripture.
the same way the individual soul which is liable to
endless suffering and which is lilte a glow—worm MJLiiiJ (11.117)
cannot attain to the slate of Brahman.
BBQ: asmteli —beutuse this is not heard of (in
M.Il.i.24 (11.45) the Upant'sads)
zeta-naive ------ awalantmmfil Susan (446)
Though sentient1 the individual soul, being de- na ------ pmdeiq'u
pendent, is like stone, etc.
The individual soul has no origin because the
EITHET as'mddhr'i—ahsence of faith Upanisads do not mention. In most of the places
R.II.iv.11 (H.396) dealing with creation, the individual soul is not
mentioned.
31m aimtakalpankassumption of some MJI.iii.17 (11.153)
other thing not. intended
Of the dissolution oi‘ Brahman.
s.t.i.4 (16)
W!" ailegavinc'iiau-non-attachment and
31W aimmtvfii-on account of not being
mentioned in the Upam'sads destruction.

s.ut.i.s (534) S.Iv.i.is (736)

2m ------ asti utlarasya ------ ih'

Rarest Archiver
aim rts'uton t
On the realivation of Brahman, there orcnr the
non-attachment of subsequent. sins and the de-
struction of the earlier ones. Regarding the non-
tttttichment of the future the text. ‘As wattetz...‘ etc.
Regarding the destruction of tlte past t-ttt'utuu-
latetl sins the text. ‘Just 115....‘ etc.
R.1V.i.l4 (11.586)
ultttrmt ------ simfinyfit
[t has been stated above that non-attachment and
destruction of the later and earlier sins are caused
by virlyr-t. According to the same reasoning, there
will be non-attachment and destruction to thc
men'torious deeds.
M.IV.i.l3 (IV.25)
ultrtm ------ vinfis'aim I]. 24)
The non-clinging of the future sins and the de-
struction of the previous sins.
31m (Lit'nmtt-like the horse.
s.ttt.tv.2s (737)
yrtthfi ------ iii
As front the standpoint of propriety. a horse is s.tt.iv.5 (499)
not employed [or drawing a plough. buta chariot.
3Q‘ ‘IIQT: ‘agta'u grahfilt’—eight senses.
similarly the duties of the different stages of life
are needed not for the fruition of the result of s.n.tv.5 (499)
knowledge, but for the emergence of knowledge Perceivet s ot sense-organs.
itself.
R.111.iv.26 (11.550)
‘\(IHZF. ------ aprksfi
As the horse, which is a means of locomotion for
1mm. requires attendants, grooming etc., so knowl-
edge although itself the means of release. de-
mands the (‘o-operation of the diHerent works.
M.III.iv.26 (111.312)
yathri ------ gwimfidifmipta'u
The requisiteness of all the duties is only towards
the production of knowledge just as only for the
purpose ofjourneying the horse is required, not
for the act of getting into the village, when one
has ‘journeyed the distance.
92 amqretafii asakrdti vrt m‘
ammfi'tqfit rig/itartitmyii-mytt texts about the
attrikn ceremonv
9.11.1.3 (257)
Astnlm, a kind ol' ohseqnial rcremony, is neither
mentioned itt the. Wvlaxnor prohibited there. So
it is inferred that. the smg'ti enjoining the ceremony
had its source in some lost Vedit' text. Hence it is
undertaken accordingly.
W agnrfipfi-eighr-fold in nature (Pfttkfli)
(funky-ti, mrthrtt, ahar'tkrimtutd the five elements).
R.1.iv.8 (11.113)
mm agtfidaioktHighteen constituents (of
a sacrifice) referred to
s.t.ii.2t (126)
sodaia Itvijah, yrtiamfinalt, pain-i (V.M.]90,"
Sixteen priests, the sacrifieer and his wife.
R.1.ii.23 (1.330)
ilfll m: astrm atigmhfilt-eight se nae-objects
determining the nature of perceptions.
R.1I.iv.4 (11.39 l ')
The eight grahas mentioned in the Brhafi'rapyaha
Upam'sad are the live senses, the mind, the organ
of speech and the hands.
Mil m: astuu pmhytayaft-the original states
of pmkjrti (matter) are eight (pmlq'ti evolves into
"ta/tat, ahm'aktim and the five. elements).
R.1.iv.8 (11.114)
motif rtmknfizmrti-that which remrns to this
world very often.
R.III.i.18 (H.418)
M.III.i.18 (111.45)
atha ------ sthli'mrn't
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 W asahfda'vfih' 93 mart auulil i tel

The inferior souls of mixed character frequently amfir mati—in the absence (of the cause)
go and return. They have a third place where they S.u.ii.21 (ass)
are frequently born and dead.
atha matyma ------ lm'tyfit
W asakrdfivflti-Frequent repetition. Should the Buddhists assert that the effect arises
R.IV.i.l (H.570) even in the absence of the cause...
makfl ------ arthal} R.Il.ii.20 (H.298)
The purport of the fistra is that Valium has to be asalyapi ------ uklan't
frequently repeated. If the effect is produced even though the cause is
W amizkhyfilapmdes'a-that which has non-existent...
no definite dimensions in space (soul) M.lI.ii.20 (11.93)
R.Il.ii.32 (H.310) If it be said that when the cause has ceased to ex-
ist. the efi'et't is produced...
3TH}? arm mm'tgn fitmzi—unrelated self.

S.1.i.1 (s) simian: asatkriryavfidwthe theory of the non-

existence of effect in the cause
samnthfi ------ Myultuttya (V.1\'I.21)
Self. different in all ways and at all times. from all $111.19 (320)
attributes and substrates. 1mm (254)
W asai:gata-inappropriate ammfit madman-what becomes manifest to
conscioussness is mere non-existence { the theory
R.I.iv.10 (H.120)
of error held by the Midhyamiltas)
'l'he view of the Advaitins that what is taught by
the word aja' is that pmkrti is presented in the im- R.l.i.l (ii) (1.27)
age of a she-goat. Such an image is purposeless.
WW usalya iabda-the word ‘unreal’
m asat-non-existent R.l.i.l (ii) (1.50)
S.1.iv.14 (250) Asalyu is opposite of reality and by it only unreal
Rll.ii.31 (H.309) ity is made out but not indescribability. The word
unreality which has been applied to the non-in-
am: W1 asataft adrsjatufit na —as non- telligent thing is
not used to denote what is a mere
entity has not,been observed (to produce an en- nothing or what is false hm is used to denote
tity) it does not stand to reason to suppose it (non- destructibility.
entity) to be the cause.
'M.lI.ii.26 (H.99) man asndili mt-ifit be said that the effect
is non-existent.
am: 1 rtsatah na-not from non-entity. S.n.i.7 (297)
RILii-25 (II-301) yadi ------ t,‘

asutafr ----- arhati.
The blueness and other forms which are lound
in association with knowledge. cannot be the
forms of external objects which have disappeared
out of existence and which are not really existent.
If Brahman that is conscious, pure and free from
sound etc. be accepted as the cause of the effect
that is opposed to it. being unconscious. impure
and possessed of sound etc.. then it comes to that
the effect was non-existent before creation.

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3mm asad'ufida 94 aniwfiwslt: asmiipan'svaklall

R.11.i.6 (11.218) Although owing to their being the parts of the

yadi ------ cet
[f the Brahman, who is the cause, is disrinct from
the world which is the effect. then owing to the
cause and the eflect being distinct substances, the
world which is the effect cannot exist as itself in
the Supreme Bralunan who is the cause. Thus.
the birth of the world will be from non-existence.
M.lI.i.B (11.17)
W usadvfida-—theory of creation from noth-
ing.
s.r.iv.14 (250)
Brahman, they have the same nature, yet the in-
dividual selves are mutually distinct, and owing to
their having each the size of an atom, are distinct
in each body.
M.II.iii.49 (H.208)
Because ol' the soul not being possessed ol'exten-
sive perfect power.
amfimi asandigdhan'i—unambiguous (an apho-
rism)
M.1.i.1 (1.13)
cumin ------ avacanan't (I. I3)

mm madrryapaddfiHMng to the. dec- That which does not leave any scope for any alter-
laration of non-existence. native interpretation to the effect (‘this is also
possible‘).
s.u.i.17 (sis)
nanu ------ iti
amfitflttafit asannihitatwit-on account of non-
proximity.
ls not the non-existence of the elIect also declared
by the Upuniguclsas in the text ‘This was non-exis- $.1V.iul7 (ass)
tent in the beginning‘? tasya ------ itaresin't
R.rr.i.is (n.259) Since God forms the subject-matter of creation
etc., the released souls are remotely placed from
mad-H - “iii
the activities connected with creation etc.
On‘ account of the teaching about the effect be-
ing non-existent as in the following pasages, ‘Non- awe-.17 (H.649)
existence...,' etc. 1"“ ------ as“:

{$1.11.l (11.35) 1n all the passages which speak of the world-con-

na ------ iti trolling power thc context in one way suggests the
idea of the released soul.
ln the text, ‘Nor was...,’etc., the non-existence of
everything being declared, other things, it may MJVJVJB (1V. 114)
be stated, absolutely had no existence (before cre- tridflt ------ vidtimtvit
ation). Because such powers like creation etc. are very
await: asantalelhon account of non-connect- far from the reach of the individual soul.
etlness. am amnmam—the philosophical system that
s.n.iii.4s (485) everything comes out of non-being (Sinya-ufida)
asantalzb ------ asti M.11.i.8 (ll-17)
The soul either as an agent or as an expericnecr, m: asarhpariwaktab-without being sur-
has no connection with all the bodies. rounded (by the subtle elements which are the
R.11.iii.4B (11.383) seeds of the next body)
Brahma ------ ca s'.m.i.1 (52a)
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m. asafl'ibha'uuli 95 aw'tstatq amthbhavfit

R.lIl.i.1 (n.407) from sin and so on are not possible for something
identifying itself with the limitations of condition-
311:1“: asan'tbha'mlt —impossible ing factors.
straits (436) R.1.iii.17 (11.41 )
asan'rbhntrastu ----- '- (it'airkilmlyalt aha - - - - - - .taw'tblmvanh'
‘But origin is impossible’ stands for removing the Because the qualities attributed in the text to the
misconception. 1t should never be conceived that Supreme Brahman, viz. freedom from sin, etc.
Brahman which is existence by nature can origi- cannot possibly belong to the individual soul...
nate from anything else.
M.1.iii.18 (1.275)
R.11.iii.9 (H.434)
Maya ------ mathbhavfit
asanibha'uab ------ eva
Because by nature. the individual soul is not pos-
There is non-origination of Brahman only. sessed of the attributes of being absolutely free
M.ll.iii.9. (H.132) from sins, etc...

amitpallim/a ------ .tatafi

Sal or being (eternal existence) has no origin at
all (1t cannot be created).
M asanibhavfit-on account of impossibil-
ity.
S.I.ii.17 (111)
asarr'rblwvfil ------ halpayl'turr't
Qualities like immortality cannot be found in the
shadowy being and in the individual self.
R.l.ii.18 (1.315)
amrmtt'firiimin'z ------ asmhbhavfit
Unconditionetl attributes like immortality are not
appropriate in relation to all things other than
Brahman.
M.I.ii.l7 (1.199)
uimylit murirbha uficca
On account. of one soul being of the same order
as another, as well as owing to the impossibility of ceming
predica ting of him the power of ruling other souls.
autumn asaritbhanfit-because of the impossibil-
ashram asmizbhavcit-on account ofimpossibitity. try.
S.1.111.1s (171) S.n.iv.2 (495)
asafiibhavfil ------ sauibhavanli
Because it is impossible t0 compare the individual
soul, identifying itself with such limiting adjuncts
as the intellect with space; qualities as freedom
M asan'ibhm/fihhecause of impossibility.
9.11.1113 (423)
na ------ tlfimyanti
1t is not possible to establish the origin of space,
for. the followers ol'Kanabhuk set aside the theory
of the origin of space just because of the absence
of the requisite causes.
R.H.lll.l (H.342)
tasmil ------ asan'tbhavit
Because according to the passage, 'lt created tq'as‘
and owing to the creation 0f tq'asas the first. it is
not possible to declare origination in respect of
the Ether.
Mll.iii.3 (H.121)
anyathfi ------ asarhbha-ufid
Because (otherwise) itwould be impossible to give
full significance to the scriptural statements con-
origination.
gnupi ------ pmafigfil
The text speaking of the origin ofthe organs can-
not l'rave a secondary sense for that would lead to
an abandonment of the genera] assertion.

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WW asmitbhedfiya 96 W asamarijasam

R.1'I.iv.2 (11.389) S.I.ii.ll (108)

bah'ut'u ca'na ------ asan'lbhaufit paramirtlu'katvicca asaritsfiritvasya
The scriptural passage containing the plural num- Transcendence of transmigration is the supreme
her is used figuratively because many things can- reality.
not possibly exist before creation.
(mill-Uh‘ asmiufiri-he who does not u'ansrnigrate
M.l'l.iv.2 (H.217) (Supreme Selfl
anédirna ------ asarithhavait s.1.i.4 (28)
Tire Sruh' which declares the senses to be begin- ahav'tpmlyaya ------ rtmritrfiri itt'
ningless does it only in secondary sense, as it is
not possible to take it to mean that they are abso- He distinguishes it from the content of the con-
lutely non-originated. cept ‘I’, one who does not transmigrate.

311512111 asanibhediya-ao prevent from getting 3m asamarijasam-inappropriate.

mixed up salts (298)
Status (110) apitau ------ asamarijasam
asarirbhedfiya -asm'zkarfiya li'it be admitted that the creation has Brahman as
To prevent. from getting intermixed. its material cause, then there arises die possibility
ofBrahman's becoming tainted during dissolution:
m: asamab —without an equal. by the impurities etc., of creation and the
MJVJI. l 2 (N55) Upanisadic view that the omniscient Brahman is
the material cause of the universe becomes incon-
fladabhfivan't (1.55 l) gruous. There is another absurdity that when all
In the S'rutt'. only the Lord is said to be eternal, differences become obliterated, there will be no
all-pervading etc.. and others are not. possibility ol' a re-emergence with a division be.-
tween the experiencers of the object ofexperience.
misfits: asaritilesaft —non-attachment.
R.Il.i.8 (IT-219)
S.rv.i.t4 (789)
yadi ------ sytil
itamsya ------ bhavalalt
If oneness of substance between the cause and
To the man of knowledge occur the non-attach- effect is admitted, then, Brahman will come to be
ment and destruction of virtue and of sin. in association with those conditions of the created
R.IV.i.14 (n.576) and absorbed world. Then all the WTong aims ol'
life, found to exist. in effect will be found in the
itaraya ------ syfiti'rit
Brahman. ln such a case, all the Vedanta passages
There will be non-attachment and desu-uction to will become quite inconsistent in teaching one-
the meritorious deeds by uz'dyfi. ness of substance between cause and el'l'ect.
M.IV.i.14 (“7.28) M.Il.i.9 (ll-20)
punyusyu- ----- pate If the world should rise out of nothing, then on
There is the absolute non-changing (as well as dissolution when things return t0 their original
destruction) of merit in the ease of him who falls. state, there would he nothingness left.
ma asafiuiirima-transcendence of transmi- W asamarijasam-inconsistent.
gratio n. s.n.ii.1o (360)
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Must asamaufiyihfirana
ta: nit-1d ------ dmsanm
Doctrine of the Sinkhyas is self-contradictory.
Their opposition to Upanisads speaking of God as
the cause, as also to the mq'tis which follow the
Upam'suds is a patent fact. For these reasons the
philosophy of the Sinkhyas is incoherent.
R.ll.ii.9 (H.236)
atah ------ aramafijasam
The Sirikhya system labours from many internal
contradiction s. Consequently, contradictory rea-
sonings coming into conflict with one another,
the system of the Sinkhyas is inconsistent.
M.Il.ii.10 (11.77)
ralmla ------ asamafijasam
Being opposed to the declaration of allsnm': and
smjrtis. the systems of philosophy which do not
recognise a Supreme Lord are not worthy of be-
ing considered.
medians!" ammavt'zyiltfimpknon-inherent
cause.
s.n.iu.3 (42s)
3111'"? amn'zhata-non-composite (Bralnnan)
S.I.i.4 (36)
m asammhnot equal
MJV.ii.B (N52)
'asamau ------ in"
Pmkrtiand Parama are not equal, for the individual
withdrawn into pmlqti goes to the san'ufim, but he
who is withdrawn into the Parama attains to im-
mortality.
3W asamrrffiatz'z-absence of omniscience.
1111.11.38 (H.315)
pusupatclt ------ ca
li' Pafiupati is taken to possess adg-sga, which is of
the nature of merit and demerit, then like the
individual sell'. he will not also possess omni-
science.
M.II.ii.4l (ILI l 2)
97 amtifimfi aJEr-ualn'ki
anyathfi ------ abhfivab
If Pasupati does not have a body, that would re-
sult in the absence of knowledge.
m asahabhivu-absence of co-existenee.
S.m.iii.66 (713)
anemia asfidhfimqsfiluirfinuvTqersis-
tence of a peculiar attribute (pots made of clay.
ornaments made of gold)
R.lI.i.6 (11.213)
m arfidhya-not a product (liberation)
s.nr.iv.52 (560)
3mm asfimarijasyfit-on account of incon-
grniry.
S.u.ii.a7 (409)
kitit pmmh ...... may!“
What is that incongruity? For a Lord who creates
the various creatures by dividing them into grades
oi inferiority, mediocrity and superiority will be
open like ourselves to the charges of likes, dis-
likes, etc. so that Hc will cease to be God.
R.U.ii.35 (H.313)
palyub ------ virodhfit
The system of Pasupati has to be disregarded be-
cause ofits inconsistency. The dillerent practices
found in the system of PaSupati are opposed to
each other. Their theoretical assumptions, forms
of devotion and practices are in conflict with the
Vedas.
M.ll.ii.37 (H.109)
Pasupati (Rudra) cannot be the cause of the world
for he is dependent and consequently unfit to be
the cause, as seen from the text, 'Whomsoever....,'
etc.
W asfimavthya-lack of capability {because
of lack of study of the Veda: (for a sfidra)
R.l.i.ii.33 (H.715)
mfiliil asfinmtrikknon-universal.
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311:8?" arilfi 98 W: asmimtupalul/dheli

sum-.10 (72s) the. sphere of speech and mind and which is

yadet'a ------ visaya
known m itself and which, being entirely of the
nature of intelligence is untouched by any modi-
The text, ‘Wharever....' err. does nm. refer tn all fications of matter, that part is expressed by the
kinds of knowledge, it being confined to the rel- word ‘existence’, for the reason that it is indestruc-
evttnt meditation. tible.
R.III.iv.10 (H.541) cidtm'ts'ab- ----- vr'tqyttlt (49)
The scriptural text, ‘That very...,' etc. does not The intelligent being always in the same state, is
relate m all the Viriyfis hut it relates only to the always to be denoted by the word 'existence‘.
urig'ithn.
M.III.iv.10 611.293) STEIN mtahharh—l'rec from repetition (an apho-
rism)
m ------ adhikfimh
M.l.i.l (1.13)
All tlo not possess the eligibility (for attaining that
Iryaflhfikgartidirfihityafiz (I. I 4)
wisdom which leads to release).
Being devoid of insignificant letters.
aifizat (m't5—black (the black colour of the cow
([mtkrli) tcfers to lamas) m amévz'mmindestructible (Brahman)
R.l.iv.8 (H.114) s1.“ (25)
amafim askiml'ita-without any error (relating avigalitmh at'im'rfi in' (RA/1.82)
either to accents or letters) Undissolved (that is to say), indestructible.
R.l.iii.28 (11.65) mam asmatpmtyayagvcarkthe content
aifiaatrq astikr'ryHatcgm-y called astikiya (exist- ol' the concept ‘l'
ing body) sJ.i.1 ‘(1)
5.11.11.33 (40:1) mafia-subject
R.lI.li.31 (H.308) ddétmaka-of the nature of consciousness.
lesu. ------ praytg'yate anidan't which, a'dekamsalt (P18)
The term artiluiya is applied to substances occu- The pure subject which will never transform to
pying several parts ofspace. From among the sub- the ida1it mits'a, pure consciousness.
stances enumerated by thejains, those which are
not atomic are comprehended under the term NW: asminnupalabdheb —0n account of
‘the. five aszikfiyas (existing bodies) '-the astikr'tyaof its being observed in that.
souls, the aslikfiyaof merit. the mzikfiya ofdcmerit, sums (no)
rhe astikfiya of matter. and the astilm'ga of space. mum‘, ...... ilfillfib
atfiawm astiiabdauiqva-expressed by the It is shown that the small space under consider-
word ‘existence’ ation has the glory ol' holding the worlds itt posi-
R.I.i.l (ii) (L43) tion. This glory is known from the text lo pertain
to the Supreme Lord.
ud- - - - - - véqalz
R.l.iil.15 (IIAI)
ln the world which is made up oflhe intelligent
and the non-intelligent things, that intelligent sa - ~ - - - - upalabh'ynte
part. the individual peculiarity ofwhich is beyond The specific greatness of the Highest Brahman.
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3M asya
which consists in its supporting the world. is also
observed in the small ether.
M.I.lii.16 (L270)
zsa ------ ufialabdhell
The greatness of the Lord's glory is to be found be conceived as moving in order to reach his ob-
described. ‘In this aksara, fihfiia is woven as warp ject, which is something abiding within a special
and woof .
3i“ asyn-ol' this (universe)
s.1.i.2 (9)
aiya jagulal) ----- ‘ripar'va
Of this universe, difl'crcntiated by name and form
containing many agents and enjoyers, the abode
ofwhat are definitely regulated in rcspcct of place,
time, cause, action and fruit, the nature of whose
design cannot even be conceived by mind.
atya iii ------ arlhnnirdes'ah (P 409)
'l'he noun-root brings into the field, the whole
cosmos.
12.1.1.2 (1.102)
ucinlya- - - - - ~ jagul
‘This' denotes the world with its manifold won-
derful arrangements, not to be fathomcd by 1:11.31 (1.278)
thought, and comprising within itself the aggro-
gate of living souls from Brahmz't down to the
blades 01' grass. all ol' which experience the fruits
(of their former actions) in definite places and at
definite times.
M.I.i.2 (1.47)
dhfimfim- - - .- - - (48)
Ofall the worlds and the things abiding therein,
amt m: myrt gntyupapattelt-because of the
possibility of his becoming the goal.
S.IV.iii.7 (s29)
asya ------ [rmrlaianxit
Conditioned Brahman can properly be a goal to
be reached by the knower of qualified Brahman,
since it has a locus.
99 3111?"; aluriiku'rtfi
RJVJILG (H.621 )
mya ------ prfiplatvfirlmm
For he only who meditates 0n Hiranyagarbha can
move. He who nteditates on Hiranyagarbha may
limited place.
M.IV.iii.7 (H18!)
sa ------ manyale
Badari thinks that it is reasonable that the wise
(knowcr of qualified Brahman) reach only the
effected Brahman on the strength of such state-
ments as, ‘Except the...,' ctc.
31$: nhnb —path of the day-light
s.1v.m.2 (s24)
R.lIl.i.l7 (H.418)
M.IV.iii.1 (IV.71)
m aham-secret name of the Salya Brahman in
physical context.
$111.20 (649)
iii ------ :t'uyaica
Sage Vfimadcwn indicated the Highest Brahman
who has himself (Vimadeva) for His body by the
word ‘I’ with the help nfa grammatical equation
with ‘I’; he taught that he himself was Manu and
the Sun in the following passage, ‘l have...‘ ctc.
an‘ aroma alumi abhimfine-selilidentificatinn.
s.1.i.i (s)
delta ------ abln'mfinalt (P. 1 76)
In the body. there is selflitlentification.
tizdilmya adhyfisali ( V. M. 20)
Superimposition of the nature.
31ml ahahkami-the egoistic agent.
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am ahar'thfira 100 amfit ahani
R.1.i.4 (1.148) dhamtt'gralmgtarit (P. 201)
W aIta1-‘k6ra-the principle of egoity. Cognition of the possessor of characteristics.
11.1.1.1 (1.17s) ahan't ------ ahmr'tpmtyayi (111125)
That in which the Psychosis, the concept ‘1' oc-
avyaktu ------ [natipédyate
cuis, that is the internal organ. that is the denota-
lihnitkfim is one of the various modifications of tion of the concept ‘1'.
pmkyti and is among the things that g0 to make
up the material embodiment. lt is called the prin- 3131111 ahamaflha-the entity called ‘1'
ciple of egoity because it forms the cause of the 11.1.1.1 (1.140)
imposition of the idea of ego upon the body.
which is other than the self. The etymology of the ataft ------ iti (1.1.1 11.1481)
word ‘ultm'zkfim’ is to be made out on the supposi- The '1' that is the knowing subject, is the inward
tion that the affix ‘wi' has become applicable here self.
on account of our assuming as really existing what pratyum ------ itmanall [.1'. l (I. I 70)
does not so exist. Ahnitkfimwhich forms the cause
of disesteem in regard to men of position, and is 'l'he ‘l' constitues the very nature of the self.
otherwise named ‘pride’ is often declared in the 31m ahmidan'w-‘l am this’
scripture to he worthy of rejection.
8.1.1.1 (2)
3111-11313 ahaitkfiravfida-to speak in the first manusyalt- - - - - - ubhimt'mal; (P21)
person as Indra. who speaks of himselfin the first
person in the text, ‘Know me...,' etc.
The notion that ‘1 am man’.
9.1.1.29 (s4) ahan't ------ itt' (V.M.9)
‘I am this body ctc.'.
31mm: ahmhgrahopades'ab-the teaching re-
garding the worship of the Brahman under the 31m: UM ahamhaft man] anupmw'iati-
conception of the ego. day after day. the individual soul enters the Lord.
R.1.iii.8 (11.19) M.1V.1v.2 (was)
attafinaniawzt: ahan't tvamityfidis'abddb-words W: ahamhargacdtantyali-going day af-
‘1', ‘thou’ etc. ter clay.
R.1.i.l3 (1.224) R.1.iii.14 (11.39)
tadewm't ------ upasamhftavit itt' ------ gnmayaktlt
The words '1‘ and ‘thou’ which in themselves spe All individual souls go daily to Brahman, via, in
ciztlly denote the individual self, signify the High- the state of deep sleep.
est Self Himself, owing to the individual selves also, athavfi - - - - - - gucchantyalt
who are associated with the non-intelligent mat-
ter, forming a mode of that Highest Self. The rea- Or the individual souls move day after day over
son for this is that they thus constitute the body the dnhanikz'n'a which is always existent as the in-
ternal self (of all beings) and which forms the
of the Highest Self.
highest object of human pursuit.
318m rduzmpmtyayHenomtion of the concept
of ‘l' Wifi ahfini-non-abandonment.
9.1.1.1 (5) 5.11.1116 (427)

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W altilmgtdala 101 m: filtris'aft

R.fl.iii.5 (11.342) all anti-it: 5 apitell —till final release

silt-5m “human-the snake and its coil.
Sm.a.29 (604)
The snake in itself is non-different but it difiers
in its having a coil.
R.[Il.ii.26 (H.442)
climb ------ bhivaval
just as the serpent has the form of coils and also
the form of being straight (while remaining un-
changed in its essential nature).
M.Hl.ii.28 (“1.133)
Just as the serpent is one having coils and is a
coiled-up snake.
Blfl? ahina-a man desiring progeny should be
made to perform the dvfidaifihasacrilice. in which
case it is called an ahina.
s.tv.iv.i2 (ass)
NEW ahetuszidhyatua—accomplishment
without a cause (in relation to efl'ects)
R.lI.ii.25 (ll-302)
W ahayinupfidgaavasluvisaya-
tva—the content is a thing which cannot be re-
jected or accepted
S.t.i.4 (27)
,a ------ abhe'wit (V.M. s4)
S.Iv.a.s (ans)
la! ------ avatt'sjhate
The group ofsuhtle elements that suppresses the
basis for the organs of hearing etc., continues till
liberation from the u'ansmigratory state.
R.lV.ii.8 (H.599)
apin' means union, that is the attainment of the
Brahman. Because upto the attainment of Brah-
man, sariisfim is taught to exist.
att atmfitma ElmartiiuJyEF-upto the ascertain-
tnent 01' the self
Stu (34)
5 Brahmasfiksfithfinii (lIZM. 99)
upto the intuition ofthe nature of Brahman.
W filmsmihnnmpmzhga contingency
of the result occurring without cause
s.t.iii.3o (200)
SIG-7w ékir'zkai-cxpcctancy
The subsequent portion is connected with the
earlier byway of completing some idea.
stm (232)
tuna (11.216)
3m: fihfis'al} —etlie|

And that alone is what is to be rejected or ac- s.1.i.1 (2)

cepted, which a person can effect or not effect in (l) 5116502: talliizgfit
a different way. And it is he, who is capable in I.i.ll (50)
respect 0f that becomes the agent. the eligible
person enjoined. And since the heating. reflec- the word filzfis'n (space) is used in the sense
tion, contemplation and intuition of the self are of Brahman for Brahman‘s indicatory mark
n0t of this nature. there is non-existence ol' the is in evidence.
content anti the person who observes, which are (2) Supreme space within the heart
the penaclers of an injunction; hence there is the l.l.l9 (6])
non-existence of the injuction.
(3) Space is Bmh man.
LL22 (67)
lasldd ------ ilm (V. M. 136)

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mm filt/Hrtiabrlfibhirllteyatva 102 mm“ Ekc'tie anti/4&1

Therefore. here, the word ‘fikr'tia'is prima- R.l.i.23 (1.252)

rily Brahman alone. San'ibhavatt' ------ in‘
ati
(I 4) pammrua ...... arh It is also possible for the Highest Brahman to be
1-iii-4 (217) denoted by the word filtfis'a inasmuch as He pos-
The Sttpreme Brahman alone can he the sesses the power of illuminating things. that is.
meaning of the word ihfifa. inasmuch as He is luminous to Himself and also
causes other things to shine.
(tide/at ------ iti
Liv. 3 (23 l ) mum Ekfiifitflfi-Onc who has space as His
nature (Supreme Self)
Avyakm is sometimes referred to by the word
space. as stated in the text, ‘elasmin...'. s.t.ti.2 (98)
fivara {ta ------ fikiial; filuis'm'at fiimfi asya Hyatt/ml;

II.ii.22 (387) ‘That which has its self (that is nature) like space.

The mere absence ofany obsU'uction is space. filtfis'a fitmfi asya iii

R.I.l.23 (L251) That which has space as its self (that is, body).

( 1) Ekéia ------ paramfilmaz'va R.I.ii.l (L292)

That which is denoted by the word ihfis'a is fihis'amt ------ Emir‘:
that Highest Self Himself who has the char- ‘The Supreme Being is the essence offikfisa ‘means
acteristics already mentioned and who is a that His true nature is subtle and pure like that of
different entity from the non-intelligent and Ether or IIe is the essence ol't'ikfisa for the reason
well-kn own element of (‘iltiia (Ether). that l-le_is the self of that MES-u also which is the
(2') Ether is the Supreme Brahman. The text is, source ofall other things. Or again He is like filtfis'a.
‘Indeed the ikfis'a......... etc. [1.111142 (11. 90)] t'or the reason that He shines of Himself and illu-
minates other things also.
(.3) tiltfis'a ------ pradas'icm [H.113] (II. 508)}
Space is one and of infinite extent. mmtfiaasw Ftkfiifisiikdyo-the categmy of space.
M.I.i.22 (1.124) 5.11.133 (403)
(1) (the Supreme Lord is) Ether. sit-ans) atPeti'lant Ekt'tie avifescié-on account ul'
kintu visuum'a absence of dissimilarity in the case of space
What is called Ehit'i-a is only Visnu. 9.11.124 (ass)
(2) samr'tdhfiralayfi ------ citprakytilt [1.51116 film-5e ------ avis'esfit
(1-270)! (Hg-271) lt is unreasonable to assert with regard to {that}:
That which is the source of all the living be- that it is a nun-entity for even in its case. nothing
ings has been mentioned as the support of stands in the way of knowing it as an entity equally
all. like the artificial and natural destruction.
(3) the Lord shining everywhere [l.iii.39 (1325)] R.II.ii.23 (H.299)
(4) the Lord Hat-i [1117.41 {1.333)} bhc'zva ------ mites/it
Because like the earth etc. which have been ac-
WW ihfiiajabdfibhidheyama-being cepted as being positive entities, the fikfis'a also
denolable by the word ‘riha'tia' (Brahman) similarly possesses without difference the prop-

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amfit: Egan‘); 103 m defirfit

erty of being established by unstultified percep- principle to be observed in deciding the mean-
tion. ing of the Vedic passages.
M.II.ii.24 (11.96) m him-conduct
No change being observed in space etc., the per- S.m.i.12 (54s)
tnanenL character of space etc., is proved.
irfim ‘pi dhamauiiesa eua
3m: figatil; —return Conduct too is a form of religious observance.
S.u.iii.|9 (452) R.I[1.i.9 (11.415)
figatirapi ------ ‘Marni!’ it!‘ M.11'1.i.l0 (111.19)
About coming, the text, ‘From thatworld they (the karmfiitgatvena s'udtlhidafi
souls) return to this world for (fresh) work‘.
(Pious conduct) is that which being observed as
R.Il.iii.20 (H.362) part of a main act, adds to its purity and holiness.
na ------ irulell
macaradarfanfihbecause of the revela-
The soul's returning to the body is declared in tion of the behaviour
the text, ‘From that world he comes again to this
world for doing work‘. sums-.3 (719)
M.111.i.9 (11l.l7) janaltaft ------ bha'uanti
There is Vedic revelation of connection with rites
ékfii'a viz ------ prmm'rsati
even for the ltnowers of Brahman in such texts as
(The. soul returns) liom ether to ufiyu; and hav- '_/a1|aka...,' etc.
ing been‘in vayu, he becomes smoke. Having been
smoke he becomes cloud; having become. cloud, R.III.iv.3 (n.533)
he pours down (descends with rain). Brahma ------ iii

W figantuka-adventitious Those who know the Brahman are seen to attach

primary importance to action. The text is. ‘Rever-
S.u.iii.9 (432) end sir...,' etc.
m agantukacaitanyagu'rmltkhnv- M.11].iv.3 (111.285)
ing intelligence as an adventitious quality (indi- Because gods who have. attained wisdom are seen
vidual sell) to practise sacrifices etc.
1111.51.19 (1136])
(according to Kanada)
WRIT-[Mrfit-hecause of the conduct
S.111.iv.43 (750)
mfiwf'm figamanimayab-the principle to be
iigticérficm ------ filgtalt
observed in deciding as to the meaning of the
Vedic passages. For people ofgood conduct do not undertake any
sacrifice, smdy or matrimonial ceremony in asso-
M.1.iii.24 (1.285)
ciation with those who have trangressed the vow
531m ------ m of the stages of life.
The. word, characteristic marks, parallel passages, RJIIJVAS (11.559)
the sentence, the context, the topic are impor-
tant according to their precedence (that is. au- ficfirfit ------ vmjayanli
thoritative in the descending order). This is the Virtuous persons avoid the company of the Fallen

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m: fijfinajfili
uni'stliikas etc., even though they have undergone
expiation.
MJHJVAs (111.333)
“an?! ------ [a
The text that expresses the rule of conduct is as
Follows: ‘There is only variety in desires and ab-
sence of desires to be seen anywhere in anybody.
Hence one should eschew prohibited desires.
Then he is said to be free from desires’.
m: Qifinujfilt—those who are gods by birth.
M.IV.iv.19 (IVJIG)
WENT fijyfivekwpa-act of looking at the ob-
lation (by the sacrificer's wife for its purification)
$14.4 (22)
mean Elinlt'hikfib —guiding deities
s.tv.iii.4 (327)
imam“ ------ m
The flame etc. must reasonably he conducting
deities. The text, ‘From the...,‘ etc. reveals this
escorting to he an established fact.
R.l'V.iii.4 (".6 l 8)
t,'l'dt1,._€(ifl.l ------ arciriidayafi
light etc. are particular gods who in regard to
leading the men of Vidyfi to the Brahman have
been appointed as those who lead them.
M.lV.iii.4 (“'17)
filivfihika tifiyuft
w'iw is the fitivfihiha.
tfiyoft. pulraria ----- filitifihikrm't [miii 5(IV. 78)]
Son of 1151111. who is fitivh'hflm by name.
aim-‘silk Elma uccheda-annihilation ofthe soul
s.t.rv.22 (266)
m (itmnkfimu-One whose sole desire is the
sell' (a man of Vidyfi)
104 atmqilfir fitmagrhili
R.IV.ii.12 (11.600)
Milli-Ta: fitnmkmb-Because of action related to
itself
S.|.1v.26 (272)
Etmanalg ----- datiayah
That the self is both the object and the subject is
known in the testt ‘That created Itself bytltselF,
‘ltself'—denoting the object and ‘created by it-
self-presenting the subject.
R.I.iv.25 (H.166)
sah ------ pmtiyatr:
With regard to Brahman, which the text had in-
troduced as intent on creation, ‘He wished, may l
be many', that Brahman is represented as the
object as well as the agent in the. act of creation.
M.l.iv.27 (1.391)
prakrmu ------ karapfit
The Lord enters into pmkytz' the material cause.
shapes it dill'eiently and in the tlill'erent shapes
dwells as a ruling principle l'or which purpose He
assumes numerous for ms.
3m EtmakhyfitFWhat becomes manifest to
consciousness is merely the idea (the theory of
error. advocated by the Yogficfira) .
R.I.i.l (ii) (L27)
W flimuguqus-qualities of the soul
SJLiitso (4B7)
Nine qualities are-Intelligence, happiness. sor-
row, desire, dislike. ell'ort. merit, demerit and
impression.
W filmagyhimself is tn he understood
S.tu.iii.lb'. (637)
para ma ------ gjrhyate
The Supreme Sell'is to be understood here by the
word Self.
fitmru'abdma ------ a-umihfimyati
hi the Bfluulimpyuku Upanisad, it is said ‘Which is
the self-thus the start is made with the word self
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W fifmatatlva l05 atmfit fitmam'

and is definitely stated that the self is identified yafl ------ ilmalvfil
with Brahman. Of that self understood from the Upamlgads alone.
R.111.i.'ti.lli (11.475) it cannot be said that such a one does not exist or
anyn- - - - - -grahaqmth that He is not known; because there is the word
‘self’ in the text. ‘That self is not this, not that‘
ln the passage, ‘Difl'ercnt is...,' etc. by the word and because it is not possible to deny the self; for
‘self. only the Supreme Self is denoted. even he who denies, even for him there is self-
M.111.lli.l7 (111.184) hood.
From the term Etman all the four, bliss, etc. are r'tlumnaim ------ avisayatvit (P. 496)
comprehended. Non-existence can never occur to Etmfi because
(bliss, truth, wisdom and infinity are the four at- causes which produce such a non-existence ran-
tn'butes). not occur in relation to the fitmr't

am fitmataltva—Truth about the self. frmkfis'a ------ yuktaft (V.M.87;‘

S.1.i.t (4) Luminosity is indeed the selfof all. Nor when the
luminosity of the selfis denied, is the manifesta-
auprmitadapumga adhigama (V.M. 24) tion ofthe world appropriate. Further by the light
The understanding of the Person propounded in of the selfs luminosity is there light for the world.
the Upanisads. Cf. the text. ‘That shining...‘ etc. Therefore the
self cannot be denied.
W: fitmatyplalt— one who is satisfied with
the grace of the Lord. atmfit fitmam'—in the self
M.|1|.lv.l9 (111.305) Sums was)
pammfihnfi ''''' (1.305) jynmfr ----- pnphyrtle
Because of the Lord's grace. (the wise man) feels We read in the Upanisad that a diverse creation
no longing for other objects. occurs in the same soul in the dream without any
change of nature.
am filmM11a——the fact of being the self.
R.11.i.28 (11.268)
Stats (its)
mukhyrtyfi ------ upapa'dyah' (113)
If attributes belonging to one thing were to be
The fact of being the self applies to Brahman in ascribed to other things, it would follow that at-
the primar); sense. tributes observed in non-sentient things such as
R.1.iv.2‘7 (11.171) jars and the like belong also to the intelligent eter-
ladavustlui ------ fitmatvan't nal sell‘. which is of an altogether different kind.

The Supreme Self, owing to His being the con- M.Il.i.29 (11.52)
troller of the two parts (intelligent and non- only in the Supreme Lord.
intellignct beings) which form His body. consti-
tutes their self. m fitmani-in the self
s.tn.ii.7 (570)
aims] untrutrg' Wilmanafea pratyikhyi-
man‘, ...... m
huh afnkyawfiF-because it is impossible to deny
the self. Deep sleep occurs in the nerves and the self.
S.1.i.4 (28) R.III.ii.7 (H.430)

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WWW: (ilmanyua at Janlustrtl]. 106 W filmaiabdfit

In the Supreme Self. M.IIl.19 (111.305)

Deep sleep takes place in the veins, pericardium mmmMHne who believes in the soul
and the Highest Self together.
s.tn.iii.ss (700)
annals i’ W: dtmanyeua ca smttuslaft
atmfimt Elmavidyiz-knowledge of the self
M.111.iv.19 (111.307)
s.m.i.7 (531)
one who finds highest pleasure in the uninter-
rupted sight of the Lord. pariaig-ni ------ upacararm'
‘Knowledge of the sell" in this aphoristn is used
m fimapramfiqm-wstems based on the sell metaphorically to mean the meditation on fires.
like Sa'tnkhyti, Yoga, Pz'ti'icuritra and Pfisupata
R.Il.ii.42 (H.328) mm fitmviviklisE-desire for the realisation
ol’ the sell‘.
arm's-spam m-mabahuzvavadm-theory that s.t.iii.s (154)
souls are man)r
m fitmaiaMHhe term ‘self’
S.It.iv.1 (494)
S.t.tii.1 (146)
W fitmabhfiua-its own being
atmfl""" pat-igmhe
R.1.i.l (1.248)
The word ‘self' fits in quite aptly if the Supreme
tiliim ------ malihfivan't Self is understood by it but not so if the meaning
Brahman leads him who meditates on it. towards be something else.
its own being. Here the phrase ‘leads him towards R.Liii.l (n3)
its own being‘ means ‘imports to him a nature
like its own‘ and does not completely identify him fitma ------ s'abdalt
Will] llSC'll. The word 'fihmm ', when it is unconditioned by lim-
iting adjuncts, has its primary significance so as to
311?‘?W fitmabluivmthu-dwelling in the hearts denote the Highest Brahman.Atman is indeed that
R.lI.iii.41 (11.377) which pervades. It is possible only For Himself t0
those who worship the Lord pervade all things other than Himself through
being their controller. Hence fitman is an expres-
3mm filmablwdakulparm-assumptton ol a sion which signifies Him alone.
multiplicity of souls mfitmm'abdfir-because of the word ‘self
s.n.i.1 (236) S.t.i.6 (42)
56'4".‘ ...... u,-
3m “a? fitmayagytma darianenkthrough
perception arrording to one‘s eligibility ln the text, ‘Now then let. me manifest name and

M.111.iii.53 (111.253) form by myself entering into these three deities

St/abimbrtrlan'nnfidmm (I. . 2 5 3)
by perceiving one's own image
anarfit; fitmmatilj —one who has attained the
bliss arising from the direct perception of the Su-
preme Being.
as the fiva that is but myself.’
Brahman is referred to as the Self. Its use of the
word self or with reference to the individual soul
becomes justifiable.
lenu 'su ------ Elmfi'ilt' ------ ilyuvihalj (1".M.86)
Hence through the destruction of the respective

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W1 filmafabdfit 107 311311’ rit'mfi

adjuncts. because of the text ‘that self is not this, film-M fizmast'avipawvagali-tealiza-
not. that‘ this Self-luminous one, because of its lion of one's own nature as the absolute self
greatness and pervasiveness, can be indicated by 5.1mm (17s)
the sentence as Brahman and the self (fitman).
Elmaripa séksfitkz'tmlt ( V.M. 235)
R.I.i.6 (1.179)
self-realization.
ailatllilmymit ------ ur'tcakab.
Because in the scriptural passage. ‘All this. ..,' ctc., mammalian-one who kills his own self (body)
that which is denoted by the word ‘Existence’ is R.nI.iv.4 (H.559)
also denoted by the wortl '5trnan’(self} . The above one who having taken up the duties of the naigght'ka,
passage has in view the world which is made up of falls li'om that state
intelligent and non-intelligent things and points
out that the Existence is the self thereof. Thus 3H?" fihmi—the self
the elements of fire. water and earth have also S.I.i.1 (a)
the Highest Self for their self.
fitmfi ca brahmu—self is Brahman
M.I.i.6 (L77)
Filnuinamma ------ m'nfmdis'nli (P. 381)
1m ------ fitmaiabdfil
The world uses the word 'l' to designate dlmfi.
It is not proper to hold thttt it is the qualified Brah-
man that is spoken of as capable of being seen uhmitltfirésbadmit (V. M. 43)
and described. and nut the unqualified, for the Arman is the substrate of l-ness
word ‘filmanllsetl to denote the Lord precludes dehamt'itm'liz ------ lauhiyatiluift [1.111 (9)]
this view.
The I .okayatikas conceive of the sell' as the mere
matmailtml-because of the word self hotly qualified by intelligence.
Stunt.“ (636) indn'yiigtyeva ------ aparv: others hold that the
sell is only the intelligent sense-organs.
r.’._€(l ------ ityfiha
mam: itynnye: others say that sell‘ is the mind.
Pu-ruga is spoken of as the Selfin, ‘He is...‘ etc.
bijrit'uuun ------ eke.- some say that it is mere mo-
R.lll.iii.15 (H.475)
inentaly cognition.
ln the text, ‘The Self...,' ctc., He who consists of
it‘: 11};t ------ (rpm-a: others say it is void.
bliss is pointed out by the word Self.'
usli ------ “1mm.- others say that there is a being
M.III.iii. 16 (III.183)
dill'crertt from the body who migrates, who is
Elma ------ pm m5p.011’: agent and enjoycr.
The text. ‘He should meditate on Ilim as the bhokmt'va ------ eke: some say that he is enjoycr
fitmrm only‘ furnishes the authority for limited alone, not agent.
comprehension ol'the attributes in contemplation
(-tlmfi ------ ajmrr: hc is the self of I he enjoycr. say
by some.
others.
NW aluminum-being witnessed by the r'ttmfi. ------ svm't'tpam [1.5.6 (42)}
sell‘ sell l5 the essential nature.
R.II.i.15 (".246) fitmfi ------ ('(Jlrmavrmmaft [1.110 (48)]
(self-1 uniinous knowledge) 511mm refers to a conscious being.

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NWT Elma? 108 mm fitmfikfirtsnymn

para ------ gjrhyate {111. m. 16 (639)]
The Supreme Selfis t0 be understood here by the
word self.
Emmi .........praltamgzfit [ll/in. 3 (84 9)]
In the text ‘having reached the Supreme light‘
from the context it is obvious that the self itself is
presented here by the word ‘light'.
R.I.i.1 (1.147)
(l) ahan'z ------ iii
The ‘l’ that is the knowing subject, is the in-
ward self.
fitmfi ------ in‘ (153)
The self is essentially intelligent and has in-
telligence for its quality.
atalt ------ mfitrmit (154)
The self-luminous selfis a knower (that is the
knowing subject) and not pure light (non-
personal intelligence).
tasmil ------ fitmfi ( .75 6)
That intelligent thing'T which is proved to
itself by the mere fact of its own existence is
the self.
atah------ anhal} (156) tat/u? ------ drasta'uyal:
The self is not mere knowledge but is the jibfih acknowledges Brahman as identical with the
knowing ‘l'. self in, ‘O blessed...‘ etc. Similarly also the other
R.I.l.1 (1.174) texts like, ‘I am Brahman‘ teach the identity of
the Self with Brahman.
dehendriyu ------ Jukhi (1 74)
That which is different from body, senses,
mind and vital airs; which does not depend
on other means, which is permanent, per-
vading, different according to bodies-that
is the self blessed in itself.
(2) evun'rcu ------ Elm?! [1.i.13 (I. 226)]
The whole collection of in relligent and non-
intclligem things which are different from
the Supreme Self constitute His body. He
(that Supreme Self) alone is in consequence
the unconditioned embodied self.
Sven-47a ------ avagumyate
Ir is made out from the context that the Self
is in his essential nature possessed of quali-
ties beginning with that of being free from
sin and endingI Willi that ol'willing the U'uth.
M.I.i.6 (1.77)
the Supreme Lord.
ya}; ------ abhidhiyate
He is called fitmrm who is unassailed by the three
qualities of matter and unapproached by faults,
with regard to whom the complex notion of aban-
doning and seeking together is incompatible.
m W“ Elma ahan'tpmlyayavisaywthe
self is the content of the concept ‘I'.
S.I.i.4 (2s)
mmajanina ------ prayogilt (V.M.8 7)
The self is, indeed, the content of the concept 'l'
common to all people. It is agent, enjoyer and
transmigrater; for it is only in this sense that the
word ‘self is used by the layman and by inquirers.
Mlfilg 3W filmai iii m upagacchanli-but
the Ujmnisads acknowledge Brahman as the self
S.Iv.i.3 (112)
R.IV.i.3 (H.573)
They worship God as the self.
upfisila . - - - - - itymllud;
Brahman is rather to be meditated upon as being
the self of the meditating devotee.
MJV.i.3 (IV.6)
fitmfi - - - - - - kiryameva
Those who seek release should meditate that
fitman is the Lord.
mfilmfinmyam-non-pervmiveness of
the soul

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31TH“ "l Emu? na 109 W Ethnfintarfibhfi'ua

3.11.1134 (406) the Supreme Lord is not withdrawn into another

s'arim ------ pmsajyeta thing.
jains consider the embodied soul to have the di- m filmfinantyam-infinity of individual
mension of the body. Then the soul will be ol' a selves
medium-dimension. non-omnipotent and limited.
When due to the fruition of some past action. if a R.Il.i.15 (H.248)
man is horn as an elephant. then the soul will not
pervade the whole ol' the elephant body. Wm anuhtfitmivt'veka-non-discn'mina-
lion of the self and the non-self
1111.11.32 (11.310)
5.14.4 (32)
eumit ------ ityarthalt
ahan't ------ utpadyamfinalt
According to the jains. the jive has the dimen-
sion of the body it occupies. It being so, inasmuch When the word I and its idea are applied in a lit-
as the sell which occupies the bodies of elephants eral sense to the aggregate of body and sense. . .
and the like, has to occupy a smaller spare when
3113111’! fitmfinau—the two selves
it enters the bodies of ants etc. which occupy a
smaller space than those ofelephants,incomplete- 81.11.11 (106)
ness results to the soul. brimh ..... Fran-m

M.lI.ll.34 (11.206) The individual self, identified with the intellect

jivusya ------ sytit and the Supreme Sell’ are spoken of in the con-
If the sive of the soul were admitted to be that of text of entering the cave because both these are
the body occupied. then the soul dwelling in such self as well as conscious and have the same na-
a little body as that of‘the ant, passing by force of ture.
karma into a big body as that of the elephant, or R.l.ii.ll (1.303)
the soul, the occupant of the huge body of the api ------ itt'
elephant etc. passing into the body of an ant etc.
would lind itself too small or too big. The soul The individual self and the Supreme Self are de-
cannot be the proper occupant of the particular clared to be the two beings in the context of en-
body. tering the cave. With regard to the Supreme Self
the text is, ‘By means...,' etc. and with regard to
3111111’ ‘i fitmfi na—the soul is not born the individual self, the text is, ‘That is.. .,' etc.‘
S.ll.iii.l7 (446) 1111.11.11 (1.179)
na ------ iti (448) Guhfifl't ------ (tin
The soul, that is to say. ‘an individual living be- The two in the cave (heart) that are drinking the
ing‘ has no origin. essence of bliss are only the two forms of Visnu.
R.II.i.ii.18 (H.356) The oneglord Hari assumes the two forms known
1m ------ utpadyate as fitmmt and antarfitman, dwells in the heart of
beings and accepts the pure pleasures arising from
The soul that is an individual living being has no
their good works.
origin.
M.Il.iil.l7 (H.158) m EImEntarEbhEva-the view that there
The Supreme Lord is not (withdrawn) is no other self.
From the text, ‘He having-..‘ etc. it is clear that S.I.ii.8 (104)
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mutual‘! Etmfiirayudusu 110 311%?! fides'a

smauain filmifiayadosa-{he flaw of self-depen- ln the scripturesthe qualities of desiring etc. are
rlenee taught with ai'clour as the qualities of the Brah-
R.11.i.15 (11.240) man who is the object of worship in all the medi-
tations and hence there is n0 rejection ul' them.
mama filmdikdfl'dl'fidklihf view that there MJIIJiiAl (111.229)
is only one self.
abaddhatve ------ bha'uati
R.H.iii.52([1.385)
Though not subject m the bondage of .san'zsfim,
m EtmaihatvavidyE-knowledge of the yet on account of her exceedingly intense love
oneness ol' the sell‘ and devotion, there is the non-omission of medi-
S.I.i.1 (5) tation etc. on the part of Sh.
Etmunuh ------ Etmalcatvmit (R211) 31f! Edi—etc.
The nature of the individual self being the na- 11.1.1114! (11.91)
ture of Brahman. ( 1 ,1 Edi ------ gThyanle
Etmailmtvafiz ------ satali (V.M.26) Here the expression Edz', includes in its im-
The oneness of the self is en tire dissociation from port the character ofbeing the Brahman, the
the universe, while existing in the form of bliss. character of being the self and the character
of being immortal.
Mariana EtmaikEimyatt-u-the character of
being entirely dependent on the individual sell‘. (2) The term Edi of the sin-a is meant to com-
prise as additional reasons the circumstances
R.I.l.1 (ii) (1.65) mentioned in the Pfimamimtifiufisfltm (II. 4. 9)
snrufilargswi Etyantika purusErfhn-final human (5) Mi ------ gfliyame [I]Liii.54 (H.526)]
goal (release) -By the expression Edi are denoted class, qual-
9.1.1.4 (27> ity, number, similarity, order of succession,
substance and action.
m Etyantikafrhalnqnfinite result (con-
tinuance in Brahman) (4) Edi ------ grhya'nle [111.iii.56 (11529)]
s.m.iv.1s (72s) By the expression Edi are denoted repetition,
number, qualities, contexts and names.
m E 'anh'kanwkskabsolute liberation 111.1v.46 (11.563)
S.I.tii.4o (217) by the term Edi is meant the learning of and
WW: EdurEdalWab-‘l'here can be no omis- pondering on the sacred texts.
sion because there is ardour. IVJVA (11.638)
s.m.iii.4o (681) 'l'he term Edi refers to the activities of the
EdarEl ------ in‘
released soul-laughing, play'mg. rejoining
and so on.
Agniholra to PrEgta does not cease to exist when
there is no eating because of the respect shown W Edisarga-first creation
with regard to agniholra performed in honour of 5.1mm 2 (370)
PrEgm. Cf. the text, ‘one shall...,' etc.
m Edda-instruction
R.lII.iii.39 (11.509)
Bro/1 m a ------ kdrlyall 9.141131 (203)
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strum? Edyaparispa'nda 111 am Mhyfindya
(Edityo bralmia itl' ndhiltc'm‘ ------ uqyatz
The. sun is Brahman-this is the instruction. In that (Taimiya) teXt it is Brahmfi die four-faced,
R1112?) (11.162) the ruler of all the ofiiciating gods that is spoken
01'.
fidi'jyate pmfisyate ammo iii Edda};
The word fideiali means He by whom others are WW Edhikfin'kamapi 710-1101 even the
directed, i.e., He by whom commands are given ranks ol' any officiating gods is to be desired.
(Supreme Being). M.111.'m41 (111.328)
31m Edyaparispanda-first vibration anfizarrfiarm'r Edhikfirilifipfin'r-of those who hold
R.I'1.ii.2 (11.230) oflices
3111.51.32 (667)
anfimnfl'ds fidhi'kfirikmii-(expiation) mentioned
in the adhikr'im-laksagia wan't ------ avatisthante

S. 1n. iv. 41 (74a) Apintnratamas and Others, though they are divine,
are enmisted with their respective missions by
yad ------ arhati God; and hence though they are possessed of full
As for the expiation mentioned in the chapter vision leading to liberation. they continue n1 their
dealing with qualification in jaimini’s Pin-sa- bodies, so long as their missions demand this and
mimfin'isa‘ in the aphorism, ‘The oflcring...,' ctc., so long as their actions are not completed.
M (idhiltfinltan'u-dcscribcd in the chap- R.l]1.iii.3| (11.493)
ter on qualifications (in Pfimnmimiin'ufi). Varisphfidinirr'i ------ prfiplib
R.III.iv.41 (11.559) In the case of Vasistha and others who hold of-
adhihéra ------ prfiyaitittarh lices. they have attained particular oflices through
particular actions.
The expiation prescribed in the chapter relating
to the characteristics ol' qualifications (fi'zruami- M.111.iii.33 (111.213)
mfiriisfi). of the eligible persons
mm.- Edhikifihamagidalasthokteli moksa fidhikfin'kfi); (Rg. 215)
—Since it is God. appointing others to their re- those who are eligible for release.
spective spheres and Himself residing in those
spheres that is spoken of in the Upanisad. 311151511151’ Edhivyfidhi-mental agony, physical dis
535C
$.1v.iv.18 (659)
M.IV.i.6 (11114)
R.1V.iv.18 (11.650)
(idliikfirikfili anmfit 'a'dhmfiyati-thc body is inflated [state of
death)
lThose who hold ofl'ices' are those who are ap-
pointed to posts wielding authority such as $.1v.ii.13 (mo)
Hiranyagarbha. ‘Spheres’ are their worlds; ‘those R.IV.ii.12 (1.601)
things which are in them’ are enjoyments.
M.1V.iv.19 (117.115) 31111111111 fidhyfinfiyn-for the sake of meditation

Biahmi who stands as the ruler among the oflici- 9.111.111.2121 (635)
ating gods. R.]11.iii.14 (11.474)

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W finanhnya
firihyfimm't ------ uqate
Constant meditation is continuous thinking.
M.IlI.lii.15 (“1481)
dhyfina-meditation (I. 1 81)
W dnantarya-succession
8.11.1 (s)
yathokla ------ ca
Succession to a perfection ofpractices mentioned
(l) Discrimination between the eternal and the and because also it is possible for the rule regulat-
non-eternal
(2) dispassion for the enjoyments of the fruits of
work here and hereafter
(3) a perfection of such practices as control of S.t.i.12 (51)
the mind and senses etc. and
(4) a hankering for liberation
311W finantyani-infinity
$11.22 (as)
sa ------ ammtalt iii
This udg'itha (that is, its part 0m) is this space and
it is great and higher than all that is high. This
one that is such, is infinite.
That infinity is also an indication of Brahman.
mafiafis; anamyupmiaahis —establishment
ol inlinity
R.Il.i.15 (H.250)
Fmanlyaprariddhib ----- mlu'talvma
The establishment of infinity takes place merely inundamayab ----- ma
through the absence of the limitations of time and
place and not through the absence of the limita-
licm as a definite thing in addition bemuse there
is no manifestation to consicousness of such a
thing.
am finandrt—bliss (Brahman)
S.i.i.2 (is)
san'ajliani ------ a'mmdani Brahma (P. 430)
Brahman, the omniscient and omnipotent is the
absolute bliss.
112 mama‘ Enandaikatfina
Enandaprieuryil-because of the
abundance Ol bliss
R.I.i. l4 (1.227)
eta! ------ sati
The bliss is resident in Brahman because ‘finanda '
which is continuously repeated in an order where
succeeding bliss is a hundredfold of the bliss pre-
ceding it. It is determined that the Enandamaya
must be the Highest Brahman because there can
be no modification in relation to that Brahman
ing the use of the afl'ut maya; to operate so as to
signify abundance also.
WEI: Enandamayali —the blissful one
{mirmyfirthe- - - - - - mayo; [1.1113 (54)]
The snffix maya! has also the sense ofabundance.
lasmiil - ----- Etmi [1.1114 (54))
The Supreme Self alone can be the ‘one full of
bliss‘.
R.l.i.l$ (1.19l)
evan'l ------ iti (I 97)
That which consists of bliss is the Highest self. ln
the scriptural passage, ‘Now this..., etc.’. the
unsurpasable blis is not possible to the individual
soul, who is capable of enjoying only a small lim-
ited amount of pleasure. Its abode is the Highest
Self.
M.I.i.l2 (1.89)
The blissful is \risnu alone.
precum ------ mayaft [l.i.l3 (1.96)]
The Supreme Lord is called finandamnyn because
He is perfect in bliss.
mafia-aw finandayitauykone who is to be
blessed (the individual sell)
R.I.i.15 (L229)
m inamiaikatina-enjoying unbroken
uniform blessedness (Brahman)
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simian finarthakya 113 emit-am: 5pc visah

11111.4 (H.216) the'cause of the world. Or anumfina is that which

is arrived at by the inferential process of logical
atrial“ a'naflhaltwfiltility reasoning.
9.11.5 (14) M.I.ill.3 (L237)
aprqyojanammmh ------ iti (v.1". 59;‘ M ------ W

‘Futility’ means non-utility and non-generation of In the present context Rudra is not spoken ul' as
valid-kn owledgc. being dependent (on other the creator on the authority of the Figama which
pramfipas), because of being rcstatemenrs. depends l'or its authoritativeness upon mere rea-
R.I.i.4 ([152) sorting.
atmiw finanhakya-purposeleesness WTfii-T Enumé-nfltawflie inferred entity.
8.1m. I0 (s44) S.1.iv.1 (226)
11mm ------ iti at rmumfina ------ pmdhfina'n't
The Vedic conduct itself. resulting lOrm both in- Pradhfi-na, arrived at through Inference.
junction and prohibition and expressing itself as R.I.iv.I (11.97)
vii tue and vice. can have, as its efl'ect, birth among
good and bad creatures. Moreover one has per- M.l.iv.l (L345)
force to admit some result for conduct, for else vihkhya ------ parikalpitan't
conduct will become useless. The pradhinu which is inferred by the Sinkhyas
R.III.L10 (H.415) to be the cause of the world.
evmii ------ iti 3mm Enuimvzkthl'rom the scriptures
If conduct has no result, it folows that good con- s.1.iii.3o (200)
dUCt its enjoined in the smfli is useless.
M.I[I.i.11 (111.32) 61W inusar'lg'ihn-secondary in importance
(the destruction of evil-doors)
Im'hi ------ m‘
R.I.i.2l (L257)
If according to Kirsnajani the word ‘conduct’ be
understood to imply sacrificial and other duties Hm finvilt'siki (logic) which is based upon
also then the word ‘conduct’ would he useless. mere perception.
Because it would he sufficient to have the words M.Il.ii.l7 (11.88)
‘good’ and ‘had' in the scriptural text.
m Eparoksya-direct perception (of the Su-
W'Fl finumfinan'n-infcrential entity preme Being)
Stats (149) M.III.ii.37 (III.I44)
fi'numfinmh ------ pmdhfinan't
W fipfiryamiinapa-Itsa-the bright fort-
‘the. inferential entity‘, viz., pmdhdna fancied in night
the 511211i the Sankhyas.
S.tv.itt.2 (824)
R.l.iii.3 (11.4)
R.lV.iii.l (H.612)
rm umiya m ------ 'ua
M.IV.iii.1 (IV.7l)
Anumina is derived from a root which means to
measure and is that which is measured; that is, it 31W} 3TH: ipo ufisab- ‘Water is the cloth‘ {of
denotes the pradhfimz mentioned by others to be Prr'tgta)

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sums-mt: apmhama);
R.Il'I.iii.18 (H.480)
m: riptahiz'milt —those who have all their
desires fulfilled (the released souls)
M.Il.i.34 (11.57)
m fiptajntilo-composed by a trustwor-
thy person (Kapila) (Sifikhya Smfh)
R.Il.i.1 (H.206)
31TH? W ipyatumit tut-not what. is to he attained
(Brahman)
5.1.1.4 (24)
na ------ tva
Because Brahman is of the nature ol' one's own
self. it is not what is to be attained. Even if dilIer-
eut from une's own nature, Brahman is not what
is to be attained; because, being all-pervasive,
Brahman by nature is eternally attained hy all, like
the ether.
anyat ------ ilyfiha (V.M.6’O)
By means different from oneself, one abandons the.
place where there is modification and reaches that
where there is none. Since. however, fiva is but
Brahman, what is there to he attained and by what tada'tmanaafit ------ itytidi
means? For, attainment is based on diflerence. For it is stated in the. scripture, ‘Fire entered. ...'
m Ziprfiyaqtfit-till the moment of death
S.tv.i.t2 (785)
apwiyaariz ------ ayani
Meditation is to be repeated uptill the moment
ol death.
R.W.i.l2 (H.582)
M.IV.i. t 2 (IV.2l)
until release IS attained.
3mm ‘ll? fibhfisa eve-False appearance only
S.n.ttt.5o (486)
Ebluisa ----- ~ vastuaniarmit
It is to be understood that this individual suul is a S.l.i.3 (14)
reflection of the Supreme Selflike the semblance lmmit' - - -
114 WW fimnfiyasya Im'yftdhalvariz
of the Sun in water. Nor that the soul is the self
itself, nor is it something else.
R.II.lil.49 (H.384)
akhanda ------ eva
The argumentation by which it is sought to prove
that being whose nature is constituted by intelli-
gence is tlill'erentialied by limiting adjuncts which
presuppose an obscuration of that essential na-
ture, is a met-e apparent (Iallacious) one.
M.lI.iii.50 (11.209)
tfipafl't ------ .tt'tmyan't
Equalitywith the Lord or His manifestations can-
not be predicated of the soul, because he is but a
reflection ofthe I 0rd, as in the text, ‘The souls. . . .'
etc.
m Si fibht'rim'ka karma-magic spell for
a malevolent purpose
$.1u.tti.2s toss i
mimanantib-lor so it is taught in the scrip-
lllI'CS
suit-.14 (5n)
etc.
RJLiVJS (H.397)
on account of Brahman’s resolution.
lasya ------ ityarlhaft
Due to the thought of the Supreme Self. Thought
means directed thinking. The meaning is that it
is due only to the resolution of the Supreme Self.
31W amusmikaphala-results of actions
which produce ellects tere in heaven.
S.nt.t.s (s41)
mmfiswini fimnt'tymya kt-iyfi'rthahmh-scrip-
ture is for the purpose of ritual.
~ - kfiyc'lflhafvaril (17.31.59)
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311mm fiyaslasaruakararta 115 WM Erohfivawha'u

Hence they subserve acts, their only purport be- R.ll.i.15 (11.251)
ing the teaching of agent. deity, etc. required by fimn'tbhana ______ it?r215n
the respective prescribed rites.
The passage, containing the word ‘61a1hblrugm’and
Others, have the word firavitbharta at their com-
main-mt dyastasawakamna-one who has put
ol'l' all the organs (during deep sleep) mencement. They are the following passages.
‘Modification...,‘ ctc.
R.Ill.ii.9 (H.432)
M.H.i.15 (H.301)
W firabdhaltfiq'o-Ivirtucs and sins that have from the statement of promise as to the means,
begun to yield results etc.
S.rv.i.rs (790) kin'n-uid ------ in’
M.IV.i.l5 (N29) A promise made in s'mli as to the existence of in-
Prr'lm'm'hrt karma ([29) dependent materials with which Brahrnan's cre-
Deed which has already begun to bear its fruits. ation might proceed is as l'ollows, ‘What place...‘
etc.
mm firmhbhnkhproducing an ciIeet Mdupakimkalva-lxing indirec dy
s.n.tt.n (365) helpful.
R.III.i.2 (11.408) Smart (792)
water producing the body W: (#6) fimttapyali maivn-(thc Lord) is
ammarardliatst fimthbhnlm kamvinfi.fa—destruc- not to be pleased by those who deny the reality of
the distinction of the Lord and ofthe individual
tion of that action which produces the body.
soul.
R.Hl.30 (H.492)
M.I.ii.12 (l.lB4)
W 5rmitbha-gm-to be touched (to be associ- dosibht'b ------ ([185)
ated with) (not to be pleased by) those who are vitiatetl by
R.II.i.15 (H.252) defects.
Erabhyate ------ lyul 3m“ fimhnna—ascent
(Eran'tbhanan'ris avcrbal noun formed from the. verh R.lll.i.8 (11.4l5)
fi-mn'rbh, which is the same. as Fr-labh, meaning to
Erohaqzarit ------ k'mmeqm
be touched. The verbal noun with the lyu! affix
(cum) is formed so as to he in an accusative rela- Those who perform Vedic and secular works of
tion to the. verbal root, according to the rule. meritorious nature go up through the path of
mamas.

WWW: Eraihbhapasabdfidihhynb-on ac- The ascent is in the order of meeting with the
count of the texts about origin. deities ruling smoke, night, the fortnight, the six
s.rt.t.14 (307) months of the southern course of the sun, the
timn'tbhagza ------ iti
world of the manes, the sky and the moon.

As for the word ‘origirr' it occurs by way ol' citing M fimhfivamhau-ascent and descent
an illustration called for by the assertion that the
knowledge oi' all lollows from the knowledge of
SJIIJJS (547)
one. (It. the text, ‘Just as...,‘ etc. tasmfid ------ m'rtrohrmti
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attfidw firtwpa llfi 31W: finirbhilanlrtn'tfirzft

Only the performers of sacrificies etc. ascend to $341.33 (405)

the moon. R.II.ii.34 (11.31 1)
Those who have not performed sacrifices etc.I af-
Hm (Thiyatizjrifirta-ego-consciousness
ter sufl'ering the torments of hell descend to this
world. S.Il.ii.31 (402)

R.IIl.i.13 (H.416) attathfir; fivarlanafingo-indieation for repeated

immrcivir ------ ityfidiyu meditation.
The ascent to and descent from the moon takes M.IV.i.1 (W5)
place in the case of those who do n0t perform .ta lapo ------ itfidi
religious works and other works of meritorious The following passage indicates the necessity for
nature only after experiencing the torment: ol' repeated meditation, etc. ‘He performed pen-
hell. The sinners g0 down and Yama is their desti- ance,‘ etc.
nation.
BIIEN ivfipu-adding something from another
M."I.i.l 4 (IIIBE)
injunction.
SH rityarrummh ------ pmpaltmli
s.ni.iii.2 (620)
When the individual souls have undergone pun-
ishment dealt out hy Yama in hell, some ascend W: éuimukteft —until release
and so me descend. ‘Those who hate brfihmanas, M.IV.i.l2 (N21)
who are theieves 0r drunkards, having undergone moltra-pmyantmit 0.22)
the punishment come back to thisyorld. Those
who irate Lhe Lord, pteceptors andSrulisdescend until maltga is attained.
lower still and [all into the hell of darkness. attlimi'e: fivirbhévali —manifestation
sttfisiw armiuty of the priest SJVJt'tl (s47)
Slums (751) keno ----- - iti
flvik ...... gull Having reached the Highest Light. the soul mani-
fests in its own real nature hut. not. as possessed of
Meditations connected with different parts of a
any other quality. Cf. the text, ‘becomes estab-
sacrifice should be undertaken by a priest.
lished...‘ etc.
R.III.iv.47 (H.562)
R.lV.iv.l (H.633)
ylvijafr ----- numyale
.tmma ------ itynnlmli
Audulomi is of the opinion that the meditation
The individual sell' becomes manifest in his own
on the udgitha and the like is the work of the n'm'k
true nature because ol' the expression ‘in one's
priest.
own’. That particular condition which the incli-
M.Hl.iv.45 ("1.336) viduttl self reaches, consists of the manifestation
merit accruing to the priests of his own essential nature.
ralrafyfigesu ------ yajriaphalan't (1.4.5) safe-{aware fitlifbhfifimmnn-Lfldll —in its own re-
vealed nature.
ln the mm: sacrifices. there is merit accruing to
the priests also, even though they are not the sume (174)
sacrilicers. fivi-rbht'uan't ------ fiva'uacanarh
m "Fl drhatmh malafir-Jaina system ‘The (individual soul) in its own revealed nature‘

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mm:
antiques‘: (Tinlffinlakalz
r'nnlffinlakalt 117
117 attain:
attain; fives'alt
5198b

means the soul of

means of which the true
one nature has be- manifestated directly
manifestated directly for the
the yogins
come manifest;
come the term
manifest; the term ‘individual soul' being
‘individual soul’ being
SHEET: fivp-ttih-
anqfir: repetition
fivfltih— repetition
retained even after
retained continua-
after enlightenment, in continua-
of the earlier
tion of conventional uses in
earlier conventional the text.
in the s.rv.r.1
s.tv.i.1 (765)
R.T.iii.18
mama (11.42) (11.42) repetition of the mental
of the mental act
etad ------
etad ------ iti iti R.W.i.l (H.570)
R.IV.I.1
The
The passage attributed to Prajipati
passage attributed refers to the
Prajipali refers the ol' meditation
of meditation
individual self
individual whose true nature, with
self whose with its quali- M.IV.i.l
M.IV.i.l (IVJ)
(l'VJ)
such as freedom
ties such freedom from from evil etc. is at first hid-
at lirst hid-
den
den by ignorance, later on. when
while later
ignorance, while when it has freed
has freed Etmfi ------ karlaayafi
(Elma ------ kurluayalt
itself from the
itself from the bondage ofkamza, risen
bondage ofkamuz, the The
from the
risen from The hearing enjoined hy
hearing etc., enjoined by the
the. text Verily Etman
Etman
body andand approached the the Highest Light, it mani- is to be be seen, thought of
heard, thought
seen, heard, 0f and
and meditated
meditated
fests itself
fests itself in
in its
its true form and
true form then is
and then characterised upon‘
is characterised upon‘ dodo not lead to the fruit
fruit by once performing
performing
by freedom
freedom fromfrom allall evil
evil qualities.
qualities. them. But the
them. the repetition
repetition of
of these
these is to be made.
MJ.iii.l9
MJ.iii.l9 (1.276) ekena ------ .Emvanévyflib
elrena ------ .Eravaziévgfiib (Hg.
(Hg/1)4)
params'vara ------
parames'vara myrtle
------ unyatz. Repetition of
Repetition of hearing is thethe understanding of ol~ a
The released
The released soul. who who has attained to his
has attained his origi- concept
concept taught in a single
single sentence again and
and
nal the
nal state, through the grace of the Supreme
the Supreme Lord. again by it or by another.
another.
grace of
arr-Pam:
art-Pam; Eviifintaltalt- destroyer (of the vital
Eviifintakalr—destroyer
zlmyfi ------ momma
ekayr'r ------ maria-mt Err-mt}:
5071111:
airs) Repetition the contemplation ofa
ol'a thought is the
Repetition ol'a of a
concept
concept by a mental
mental mode
mode again and
and again by it
M.I.iii.l
M.I.iii.l (1.231) other.
or other.
Wfirligkflam—revealed
Witdskymwrevealed Ziwm'stu ------
dhya'na iiw'ttistu
dhyfina repe titiou of
------ repetition of rneditalion
meditation is
s.rv.iv.16 (751)
$.IV.iv.16 (757) explained in thethe Chtindogya Upanisad, Vlth
Chrindogya Upanisad, Vlth Chap-
Chap-
ter.
wipyayah ------
svfipyayah ------ itiitt'

During the
During of deep
state ul'
the state deep sleep and liberation,
sleep and liberation. 3m
3m Eajrttau—in revolution of
airman—in the revolution of the
the world
world cycle
there
there is an absence of particularized
absence of particularized knowledge.
knowledge. s.1.iir.3o
s.1.iii.3o (193)
This is made
This is clear by
made clear the scripture,
by the “The self...,’
scripture, ‘The self...,’ R.l.i.ii.29 (11.66)
R.l.i.ii.29
etc.
R.IV.iv.16
R.IV.iv.16 (11.647)
(H.647)
101""! ------
krtsna ...... 1,5”,t
Uimdhalt
On account of
On the sameness
of the sameness of nauies and
of names and for
[oi rrrs.
ins,
The
The absence of consciousness
absence of consciousness in and there
in deep sleep and there is no dilliculty in the of the
dilliculty in the way of the origination
origination
death and
death and omniscience
omniscience as regards the released
regards the released self
self 01'
of the
the world, even in the case of
in the of total
total pralaya.
pv'ahzya.
are revealed the scripture.
revealed by the scripture.
M.IV.iv.16 (W.ll2)
M.IV.iv.16 (TV.ll2) 3m:
m: fimtrift
smear: —enn'y
—enr;ry

The
The rel'erence either of
tel'erence to either the two states of
of the Slums (ass)
of sleep slums (856)
and
and release evident fom
release are evident the complementary
fom thc complementary fmuiipmmt ------ iii
fn‘adifmmzt ------ iii
passage
passage thus, ‘here
‘here being...,‘ etc. appear to be many
single lamp can appear
Just as a single
just many
SITE:Fl‘EliH manifested
—directly manifested
évibran'znihita —directly
BITEFIIEQTI évihsa-n'mihita through its power
power of
of transformation,
transformation, so also
also the
the
man ofof knowledge,
knowledge, though one, can through his his
R.T.ii.23
R.T.ii.23 (1.332)
(L332) become many and
Power become
divine Power
divine and enter into
into all the
the
yoginfin't-------
yogindrir sarhnihrtafit (8.8.332)
- ~ - ~ - .tmhm'hitan't (5.3.332) bodies (to
bodies animate them).
(to animate them).

Rarest Archiver
mafimfita
madam fis'rrtrjm .s'riktz'
Es'rrtrjm .s'rtktz' 118
llil attdh: 65be
Esinalt

R.IV.iV.l5 (H.645)
R-IVJV. 1 5 (H.646) S.11.iii.26 (457)
S.ll.iii.2li
{Unwind} ------na anupapnnntllt
alumna/.1 ------ rm ctnupapannah
3mm Brave-Influx
31TH Ejmva—Influx
ln the
In the case olof the individual seated
self which is seated
individual sell
R.11.ii.3l (H.308)
attribu- R.Il.ii.31
of attribu- (11.308)
only in one body,
body. through its own light of
tive intelligence
intelligence thethe pervasion of all bodies
pcrvasion of bodies results.
results. Esravalr -----
5mm); ----- indriyfidikan':
t'ndriyfidikan‘t
M.1'V.iv.15
M.l'V.iv.l 5 (1V.111)
(IV.I11) 'Influx' whatever is instrumental
‘Influx' is whatever towards the
instrumental towards the
(muvzfyu—having
armvniruqiming entered entered into
into (a
(a body)
body) (I. 1111 7,‘-
7)
soul
soul having
having the
the fruition
fruition of
of objects.
objects, Viz
viz the sense-
organs,
organs. andand so on.
mm W
BITH'd W r'ticarya faint—wonderful power
Fts’mrya iakli—wonderful power
dirdvazm» ordering
GIT 8113171 651M130»
311’W ordering
R.I.i.2.1
R.I.i.2.l (1.34)
(The
(The adhvaryu orders).
lathfipi ------
lat/1517i Jyjati
------ Jyjali
R.111.iii.62 (H.533)
R.Ill.lii.62 (11.533)
Although things like chariot etc. are not there
like chariot there at
the
all
time of
the time
all persons
of dream, capable of
dream. capable
persons other
other than
of being
being perceived
the dreamer,
than the.
perceived by
dreamer, yet thethe Lord
Wm
Lord 9.14.31
S.1.i.31 (s7)
(37)
ifiitamfit—becanseof
by mmfihimnfilAemnse of acceptance
acceptance

creates such
creates things m
such things be perceived
to be perceived only by such such
particular dreaming person.
particular dreaming That kind
person. That kind of of tn'triluficm ------
fibflahrr‘rcm ------ pmvrtfdz
pram-ltd: (39)
(89)
creator-ship
crmitnrship is appropriate t0 them, whose
to them, whose powers Because of
powers Because of accepting thethe characteristics
characteristics ofol' Brah-
Brah-
are wonderful.
wonderful. man, the
man, the word
WOtd Prdriu
Pnipa isis admitted
admitted elsewhere
elsewhere to

mm Brahman.
mean Brahman.
mean

mama:
swarm-ti Fifi-nmakarma—duties
fiimmakarma-duties of of the
the different
different
orders
orders of of life.
life. WWW Eifita'udlmlyuikajaludhi—an
ESfiMvfilsalyaikajaladhi-an
Sums-.32
Sum-.32 (74s) (743) ocean ol
ol' parental allectioti
allection for those
for those who
who resort
Him (the
to Him
to Supreme Person)
(the Supreme Person)
fiimma ------
Jimma ------ (:irtslf
R.1V.iv.22 (H.652)
R.W.iv.22 (11.652)
The
'l'he duties orders oflife
ol the orders
duties of oflife are to be
be performed
even by one
even who simply
one who sticks to an
simply sticks to order of
an order of life
life 3W placing of
ésfidana—the placing
31111121 fisfidana——the of the
the vessel
vessel on its
without
without cravmg
craving for
for liberation,
liberation, for
for these
these are en-
are en- sacrifice)
proper
proper place (in a sacrifice)
joined such texts as,
texts as, ‘one
‘one shall...,' etc.
shall...,' etc.
Smarts (692)
joined by such
s.m.iii.45
R.111.iv.32
R.lII.iv.32 (11.555)
(H.555)
flirttllztlrw
Jim-Hula)“ ------
------ rut/ml;
mfltal; amfia: Esinaft—onc
amilq: Esinah—one who is in the sitting
sitting posture
posture
The
The works
works belonging
belonging to eacheach fis'mma have to
(Tis’mma have be
to be S.tv.i.7 (782)
S.lv.i.7
performed even by one who is merely merely passing
passing
-----upfiJita (783)
fisinab ----- upfisitn
china}:
through the of lile.
stages ol-
the stages life.
One should meditate
One should meditate in
in a sitting posture alone.
sitting posture alone.
M.111.iv.32 (111.318)
M.lIl.iv.32 (111.318)
R.1V.i.7 (H.480)
R.IV.i.7 (11.480)
karm
kartmrymii ......
karma
Irym}; ------ karma
posture, one should
sitting posture,
In a sitting should perform medita-
medita-
A man 01 should also
knowledge should
ol knowledge duties
also perform duties tion.
tion.
enjoined upon him according to his vama
upon him and
mom and M.1V.i.7 (IV.
M.1V.i.7 (IVJG)
l 5)
stage the word api (also)
stage of life. By the the duties
(also) the duties of
of
t-nnga (caste)
Lama meant to
are meant
(caste) are to be understood.
be understood. jijfifimrrisinaf: ----- kmyfil
jijn'fimrrisinaft: ----- U. 11 6)
kmyfil (I.
'l'he desirous of
The one desirous of knowing the Lord
knowing the Lord shall
shall spe-
airman—will?
sum-stink tis'rayauis'kga-anupapatti-un-
a51'ayavtflega-anupapalti—ttn-
cially meditate
meditate on Him,
llim, only in
in the
the sitting pos-
sitting pos-
tenablity of (a quality's)
te nablity of quality's) detachment from its sub-
detachment from sub-
Lure.
ture.
strate
S LYRLC

Rarest Archiver
3W Esjflyupah'mmfit llQ Emits liar-ayosra

Wim'upakmnfikupto the beginning 37R‘: itamb-other things than Brahman (the im-
of the path age reflected; the individual soul and the diety
s.rv.ii.1 (nos) Sun)
Vid'uat ------ arhati R.l.ii.lB (L318)
Departure is the same for the knower and igno- mfilfim ita'mgranlhavirodhahqontradirtion
rant, tip to the point where they start [or their with other works
respective separate paths.
M.I.i.l (1.44)
R.IV.ii.7 (H.598)
Paiupau'idi- - ' ' ' - W'rodha ([45)
Esyti ------ ilyarthali
contradiction with the text of the Pisupatas.
The departure of the soul from the body is the
same upto the commencement of the path. The 3m: itamfiyciyah —the nnmher of the other
meaning is that it is before the final entering of class (the asumr) is mnch greater
the sclfinto the blood vessel.
M.III.iv.39 (111.325)
M.IV.ii.7 (nus)
drua ------ bahula
not subject to mundane bondage (Laksmi or
Pruitt-ti) The numerical strength is greater on the sidc of
the mums than on that of the gods
30771512711 ------ iii
The intelligent Pmkfli is never afl'ected hysmr'trfim. gm itaralanlmsfimfinya-similarity with
Brlmi Stun‘ states, ‘Pmkrti and the Supreme Being other systems (Pincaritra etc.)
are unaffected by san'tsfim. ‘ R.II.ii.42 (11.329)
3m cismva-itnpulsion (ofsense-organs towards
objects) 3M itampanimarifit-on actount ol' refer-
ence to the other one.
s.n.ii.as(4os). See Biiil'q' above.
$.l.iii.18 (172)
m 5hanam—which is produced in the sacri-
asti hi ------ parlimars'ab
fice (5mm)
The other , the individual self, also is alluded to in
M.I.iii.l0 (1.250)
the complementary portion.
m lilmmgm-the taking up of the remainder
R.I.iii.l7 (11.41)
alter the offering (in a sacrifice)
tadayuklarr't ------ parfima-rifil
S.m.iii.45 (892)
In the other parts of the context. it is that which
is other than the Highest Brahman. that is, it is
FR‘: itamb —thc other the individual self, which is directly referred to.
9.1.1.16 (55) M.l.iii. I 8 (L275)
itamfi. ------ jivalt parau't ------ [mrr'tmars'fit
The Other is the transmigrating being which is Because ol the reference to the individual soul,
different 1i om God-that is, the individual soul. as in the text, ‘Having rcachcd...,' etc.
R.I.i.l7 (L231)
parnmfilmanal; ----- minim varaikalt
sauna itarayos'cn-from the Other two as well
He who is different from the Highest Self is de- Sn.iv.2i (520)
noted by the word fiva (individual self). ecu n'i ------ awn-g0 n tar/york

Rarest Archiver
Wists ilamliizga 120 5m ikretampmtyayatufil

It is to be understood that in accordance with the W itamsn the other (merit)

scriptures other rhings evolve from water and fire. M.IV.i.l4 (W18)
R.Il.iv.18 (H.403) bhagavaddwqipunyasya (I. 28)
With regard to the other two, namely water and the merit of those who hate the Lord.
:q'm, modifications are accepted according to the
scripture. Mimrfidhikfirfit-on account of the other
M.II.iv.22 (H.255) one being the topic
Flesh, etc. are the products not only of earth but Sn.ut.21 (453)
also ofwater and fire. itara
33W immlihgn-marlts indicating others. the topic is about the Supreme Selfbecause He is
S.1.i.2s (s2) presented in the Upanisads as the chic-[Reality to
be known.
Marks of (divine being, vital Force and individual
being). R.H.iii.22 (H.363)
ilara ------ lulhikfirc-tl
3313111733111 itamvyapadeifit-on account of the
The context relates to the omniscient Lord, who
mention of the other
is other than the individual self.
$114.21 (326)
M.H.iii.22 (H.169)
itarasya ------ iti
On account of the other one (the. Supreme l .ord)
The Upanisad mentions the identity of the other. being the subject ofscripmt-al pasmges, as in ‘That
viz., the embodied being. with Bralunan-as in Supreme.'..,‘ etc., ‘The one. ..,' etc. and ‘The
the texts, ‘That is the self; That thou art‘. hreath...,' etc.
itararya ------ darianEt
SET imrc the other two
Or, the Upamlgad mentions the identity ol' the
other, viz., Brahman, with the embodied being in s.rv.i.1s (796)
the text, ‘Having created that. He entered into itn'm ------ punyapfipe
that’.
'l'he other two, that is merits and demerits that
R.Hj.2l (H.261) have already begun to fructify.
jagalab ----- uklmit R.IV.i.19 (11.591)
It has been said by those who establish the iden- that is, the meritorious and non-meritorius deeds
tity of the world with the Brahman that the iden- which have begun to produce their fruits.
tity of the individual self also with the Brahman is
taught in the following and other passages; ‘Thou MJVJJQ (W33)
art that‘ etc. imbdhapuqayapfipe
M.II.i.22 (11.42) b0th good and evil deeds which have begun to
on account of the other‘s (soul's) ereamrship
bear their fruits.
declared.
Wimarapmtyoyamfitwn account. of
java ...... ‘Oak-‘e
the cause of one another
lf the individual soul is held to be the sole agent S.Il.ii.19 (sa2)
(creator) that would be inconsistent with the soul's
inability to do what is good to himself. avidyfidi'nfin't ------ hiraztarvfil
Rarest Archiver
m itarelarubhfivu 121 3m itaregfivii

Since ignorance and the rest are the causes of one 3mm itamtamuilaksano-totally different
another. from one another

Those ignorance etc. are: ignorance (the idea suits? (410)

of permanence with regard to things momen-
tary), attitudes (attachment. detachment and
m itammfibhfivkmutual non-existence
delusion arising from that false-knowledge) , ego- 11.11.12." (11.299)
consciousness. name (that is the four elements
depending on names), form, the six sense-organs Sm ilarelarfiviveka-tion-discrimination of
{havi ng egoisin, [our elements, and form as their each from the other
habitations), touch (contact among name, form $11.1 (2)
and senses), sensation, thirst (for objects), im- aganta ------ dhamiqtolt
pulsion (caused by the thirst), merit etc. (which
are the sources of birth), birth, maturity (of the Non-discrimin ation of each from the other in the
groups coming into being), death, sorrow, wail-
case ofattributes absolutely distinct (among thern-
ing, pain, misery etc.
selves) as also of substrates (similarly distinct)

R.11.ii.18 (11.296) ekatipattyaiva ityarlhali (P32)

autdyfi ------ in‘ at As though they have fused into a single object.

The formation oi' aggregates and other matters m'vekigmhagtena (V. M. 9)

may be satisfactorily accounted for. because, Through non-apprehension of their distinctness.
among ignorance and others. the preceding one
[onus in order the cause of the latter one. m itawla'rfii'rayalva-fallaty of reciprocal
dependence
M.Il.ii.19 (11.91)
$1111.17 (sso)
because of the perception of the parts mutually
related. R.1.i.4 (1.152)
sa'ruadfi ----- iti W imamfor the other (deities)
Because the aggregate (of atoms) though perma- M.1.i.3 (1.64)
nently existing can be thought of or spoken of as pit'upala-di ------ yom't'uan't (I. 64)
cause and eIIect on the perception of the parts
mutually related in the group. Other deities like Rudra, stated t0 be cause of the
origination in the Pifupata tucletc., cannot form
3W itarelarabhiit'o-Onc thing being of the the subject of the scripture.
nature of other W £1010;i the others
s.1.i.1 (1) s.n.i.2 (280)
ila'rt'lmfisarhblwdfitmakalva (P. l 7) pradhinfit ------ mahadl'tdini
not being difl'erent from each other. Gttegories. other than pradhfina, such as mahat
Lidfitmymr'l (11154.4) and the rest, which are assumed in the Smrlis as
identity the derivatives ol'pradhinu. '
R.Il.i.2 (11.1 12)
3W itsmtaraviruddha-mutually con tradic- itaresiiri: ------ prau'ddhfimin't
tory
‘The others‘ are Manu and many others who,
9.11.1132 (403) through the greatness of Yoga, had direct percep-
Rarest Archiver
srft'li t laresfin't 122 32's" t'dan'ttfi

tion of the truth of the higher and lower realities thereby, ‘since this is a ground of Inference lead-
and are celebrated in the scriptural texts. ing to that conclusion, therefore “trait'tlr'lnarrl”
M.lI.i.2 (11.5) means the Supreme Self itself.‘
i'm rest?1h ------ phalit'llinfiri: R..Ill.ii.2l (H.440)
Of the other possible results that are declared in ultta ------ anhalt
other smrtis. Brahman has been introduced as being much, as
is qualified by the modes. This is referred to by
BM Elan-QM!’ the Others the word 't'ti'.
sum/.49 (755)
sfaaréwat ilikaeyalfiHnOdC of performance
ila mu ------ fivr'tsau
s.ttt.ttt.42 (sss)
The other two stages ol' lile (lile in the lorest and
R.I.i.l (L70)
lile in tlte teacher's home).
procedural details
The plural (rather than the dttal number) in the
term ‘immyrin'z' indicating the two stages of life. $2’ idmit—this universe
occurs because of the variety of their subdivisions
and the multiplicity of their adherents.
9.11.5 (as)
MM’, ...... jagnt
R.lll.iv.48 (H.564)
The universe manifested as names and forms and
mnn'z ------ ili
referable by the word ‘this’.
For the duties ol‘ the other ii'mmas are taught by
RJI.i.l8 (H.259)
scripture no less than those of the mum'.
idan't ------ avaslhfi
M.lll.iv.48 (H1341)
In regard to the world, which is pointed out by
Because it is taught that the gods perl'otn the du-
the word 'This', name and form constitute the
ties oi' all the other iivanuu.
attribute of existence. whereas the attribute of
m: itampfisananivrtlilt-denial of the non-existence is the. subtle-condition of the world.
gods being qualified for meditations on honey etc. fimidan't ittham—’This thing is of this nature.‘
R.I.iii.3l (I113)
R.I.i.13 (1.222)
m itamu-those other two things. pmltfiro ------ antiah

R.l.ll.23 (L327) What is meattt by a mode is that aspect. which is

made out to be oi‘ a particular nature and which
p'rudht'ma (material nature) andpurusa (individual is in telation to the thing that is denoted when it
sell) is Said. ‘This thing is of this nature’.
M.l.ii.22 (1.212)
‘fi'fll' Mariam-the state of being ‘this’.
prakm'lr ----- w'n'fimlt
s.t.t.4 (2s)
Primordial Nature and the four-faced Brahma.
san'umwa ------ drttstavyu1h ( V.M. 79)
Eli? iti—hence All sentences are not capable of making known
$141.25 (133) differences among things as ‘this’ or ‘this’. For,
the differences of sweetness among sugar-cane.
iti ------ ilyarihafz milk, jaggery etc. cannot be explained in words.
‘Iti'is ttsed in the sense 0f ‘hence’. implying lt must be seen to be similar in all other cases too.
Rarest Archiver
W irlariu'abdaviiq-a 123 m iyadfima nan fit

W idafl'ifabdavfitya-the meaning of the The perception which is born of the senses is of

word ‘this’ two-kinds, namely= external and internal.
S.u.i.ts (32s) W indrt'yini-sense-Organs
kfiryasyu s.n.tv.17 (514)
The word ‘this' means a product. te ------ darianfil
R.I.i.5 (1.175) Those organs (prfinas) which remain after leav-
idam'z ------ vadali ing aside the chief Prfigta are called the eleven
That thing which is denoted by the word ‘this’ organs.
constitues the thing to be enjoyed by intelligent R.Il.iv.15 (H.399)
beings and which is made up of the three quali- s'reslhzt ------ vyafladis'yuie
ties and which exists in variously modified forms
such as the ether, etc. Those Prfirta: which are distinct from the most
excellent Prfirtrt are designated as organs. ln the
32 £111:t freyalp-this is prosperity (the PEnm- passage’, ‘The senses are eleven while the objects
mtm sirlm) of the senses are five‘, it is taught that the word
‘sense’ or indn'yadenotes only the eye etc. together
mum (H.328) with the mind.
33' FER 31W idrtm hitan't anuttamam-this is M.I.l.iv.l8 (11.249)
supremely beneficial (the Paficmfitm Sastm) multhya ------ udfihy'tavit
R.lld.i.42 (H.328) Ltcepting the chief Prfipa, the remaining twelve
breaths are the organs. In the Byhal Smitliilzi, it is
E: indmh —Supreme Lord said ‘The ear and other senses-(live) speech and
M.I.iii.3 (L237) other organs (five) together with mind and
thought, all form twelve organs.‘ They are called
aiivavyfit ------ u tyate lndriya (senses) because they pass on In the ob-
The Supreme Lord is called Indra because oflord- ject.
ship.
3m iyutaipmicchinna-limited in number
W indfiyadhdmkflEll'lbUICS of the senses or extent.
S.t.i.1 (4) smut (413)
int-draft ----- 1- nndhali (P. 4,5) miyadamananal-on account of the men-
tion 0f this much (limit)
‘l am dumb; one-eyed. impotent, deaf; blind.’
SJILiiiJA (373)
.rlehddapi ------ mt'dtatvidin (V. M.24)
yatah- - t - - - flaricdtinnmh
the attributes of deafness etc. which are the at-
tributes of_ senses, which are more intimate than {Both the mantras), in the .§rletfi.€r1ntara and in the
the body. Katha mention the nature of the entity to be
known as circumscribed by a limit.
Windnyasmnbhavmin-that which is horn R.m.iii.34 (II-500)
of the senses (one of the two kinds ofperception)
Emana'na
RJ.i.3 (H20)
The word Emananu means thinking directed to-
InIh-t'va ------ anupapattell wards tt thing; constant meditation. For the sake

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 321W“? isfidikifirtifit 124 ‘gfilfi: fksateh

of meditation only this much ofthe totality ofthe sion for the enjoyment of the fruits of work here
qualities of the Brahman has been arrived at as fit and hereafter
for meditation in all the Vidyis. Stu (6)
M.lII.iii.35 (111.217) anhyate ------ buddht'lt (was?)
nfimfidt' ------ uktavit 'arlha’means that which is sought; fruit. Non-at-
Superiority of one over the other in the ascend- tachment thereto is indifference due to the
ing order begins with the deities presiding over realisation of it as not worthy of enjoyment.
mime etc., and ends with Prina. PrEgta is the ulti-
mate step of the series in the ascending order.
3mm igyidikfianF-in the case of the per- W ikgntikamn object 0f seeing.
formers of sacrifices
Status (101)
s.n1.t6 (534)
iksali ------ vyapadislalt
isiidikfin'rtfifit ------ katltayali
fksarm means seeing.—ik_tati karma means the
ll is shown hy the text, ‘Again those...’ etc. that ohject covered hy the act of seeing. The Supreme
the performers of sacrifices etc. reach the moon Self itself is mentioned as the object of seeing.
by proceeding along smoke etc. constituing the
R.I.iii. l 2 (11.27)
path of the tnanes.
fksatt'
R.llI.i.6 (11.409)
The object of the act of seeing is taught to be the
igtr'zriikfifigtr'nit ------ 14a Supreme Self. The text in relation to the object
' Those who perform religious and secular works of the act of seeing is, ‘Solely by...‘ etc.
of meritorious nature and who are devoid of the M.I.iii.13 (1.258)
knowledge of Brahman. they after attaining the
tad ------ ucyate
heavenly world, become possessed of amhrosial
bodies and at the end of their meritorious hamm, 1n the text. ‘He saw....’ etc. the act of seeing as
they return to this world. well as the authorship of creation being predicated
of sat. by satVisnu only is meant.
M.111.i.6 (111.17)
With reference to those who perform sacrifices, w: ikgateh —from the fact of seeing
the accompanying ofthe elements is found in the 9.1.1.5 (36)
K/lurin'inyrt Smn', ‘with the element he goes. he
tadaikgala ------ its
enjoys; he is horn again...‘
By the text, ‘That Brahman visualized. . . .‘ etc., the
B'E'l'qj z'._s|tfipt'uta—sacri1ices and meritoirous deeds act of seeing is predicated to the Surpeme Self.
From this statement. it is clear that the pradhfi-na
s.m.i.s (534) of the Sinkbya is not the cause of the world.
ign—agnihnlm and vaifuadeua
R.I.i.5 (1.173)
Sacrifices, austerity. truthfulness. study. hospital- .tacchabda ------ ityfidipu
itv etc.
Because in the scriptural passage ‘It thought...‘
1’27trla—digging ofwells. constructing temples etc. etc. the activity imported by the rootik; (to see) is
RJILLS (11.413) predicated to the Supreme Self. The non-intelli-
gent pradhcina cannot be associated with the ac-
mm" ihl't'mulnirlhubhogavirfiga-dispas- tivity of seeing.
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is“ 17w“! 125 WIRE: ulknin lift

M.I.i.5 (L70) s.n.i.4 (290)

Sa ------ vz'iqameva WIT umhndmrtfiifriri-‘the term death‘
From statements like, ‘He from...,' etc. Brahman S.u.i.1a (32-1)
is declared perceptible.
leg-rim ------ uccherlrtmritjfir'z ( 324)
is" [legit-direct realisation of Brahman When they (banyan tree etc.) become invisible
M.IV.i.l2 (N22) again through a decay of those very cells, it is called
their death.
sin: firth-the ruler (Brahman)
R.l.ii.1 (1.291) W ucdwayali—(the body) swells
State of death
#3111: I-s'fina); —ruler
Satvsus (310)
M.l.iii.3 (L237)
R.IV.ii.l2 (H.601)
ifanfidma ------ isanagt
Visnu is the ruler for He rules lords of the world. 3&1 ul—-the uprisen
£11.20 (s4)
W iiilytulership (for Brahman)
salt- ~ - ~ - - uliti
s.1.i.2o (as)
The derivation of utis shown as arising from the
atyanlfipfirirthya ------ aiivagmr't (V.M.134," fact of remaining free from sin.
unbridled lordship marked by ultimate indepen-
deuce. m ufltarsc'il-because of exaltation

im iitumkfimgmthe theory of God s.rv.1.5 (117)

as the cause wan'z ------ adhyfisét
5.11.1.1 (283) Sun and the other things will come to be looked
upon as raised in status, because of the superim-
position on them of an exalted idea.
R.lV.i.5 (ll-5'77)-
m uhtha—namc of a hymn
Bmhmaqto ------ utlmrzsfit
S.1.i.25 (19)
Brahman is superior to the mind etc.
that which lifts up the body-Prion is uklhrt (1.1’. 3]
(90)] M.IV.i.5 (IVJ l)
the notion of perfectness in the Supreme Lord.
311: ugml} —l'1crce (Rudra is fierce]
M.I.l.l (1.44) m: ullminlif: —tleparture from the body
(death)
W ug'mmugra tit-extre mely wicked I
S.Il.iii.19 (452)
M.IH.iv.38 (111.324)
ulkrr'mlt'stival ------ iu'
sawtin-ug'rfin dailytin (Rg.325)
The text about the departure is ‘when he departs
extremely wicked demons. from this body. he departs together with all these
m uccr'ztmmpmfmrichwnrld diversified (senses).

into high and low states. R.l.iii.43 (11.92)

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warmest-it ultama adhikfiri 126 3m utmw'tyagta

prfijriena ------ iii m: m: ullnmnli fn-nsr'uialz-thc full measure

ln relation to the condition of death it is declared,
of the grace of the. Lord (obtainable by knowl-
‘He is ridden upon by the omniscient self, and edge only).
goes away, giving up his body.‘ M.I.i.l (1.36)
M.ll.i1i.20 (H.164) mm ullamiimma-highest stage of lil'c (mo-
‘He passes ------ etc. nasticisnt)

W M uttama adhikiri-an aspirant who he- smsvar (753)

lungs to the highest class R.[I.ii.35 (H.813)
M.l.i.l (1.21) “will! utmmtrfinuharsana-revertetl to in the
bhalui ------ m latter
He who is devoted to the Lord. who has mastered s.t.iv.s (231)
scripture, who has the qualities of mutt] uility etc.
who perceives the futility and perishable nature serrate-tit: mm Uttmu Pfirufighayoh ans-a-
of all things from Bralnnfi Lo the clump of grass vinEis'au-non-attachment and destruction (re-
and who, rising above desires resigns himself to spectively) of the succeeding and earlier sins
tlte leet ol'Lord Visnu and in Him sees all his works s.tv.t13 (736)
secure. uttarasya ------ tympadis'ati
m: EH‘: utlamali parade-Supreme Person When Brahman is realised, there occur the non-
Stittw (173) attachment ofthe subsequent sins and the destruc-
tion of the-earlier sins. The text. ‘As water. . .," etc.
Prajfipan' shows that the individual soul itself that and ‘Just as...’ etc.
has risen up from the body is the highestpurusa.
R.IV.i.l3 (H.583)
R.I.i.l (1.210)
It is stated in the scriptures that alter attainment
uttamah------ flumsottamab of the vidyfi of the Brahman. non-attachment and
‘The Highest Person is another and He is called destruction of the later and earlier sins result.
the Higher Self, who having entered the three Non-attachment is stated in the text, ‘Just as.
worlds as the imperishable Lord supports thetn. etc. Destruction is stated as follows: ‘Therefore,
Bemuse l transcend the destructible and an] also just....' etc.
superior to the indestructible; therefore am I MJV.i.I3 (IV. 25)
celeberated in the Smflis and in the Vedasas the
Highest Person.‘ Brahma ------ vim-15a];

Sah ------ utlamatvmh [1.iii.18 (H. 44)]
The above passage ‘He is...‘ etc. states that the
Supreme Light which is the object. to he attained
is the Highest Person.
fi'li WW? uttaman't pmmdparit-best authority
M.n.tta (11.36)
S'cislrfiflha- - ~ - - - matan't
The scriptural knowledge strengethend by expe- He proceeds from the sun to the moon, from the
rience is the best authority.
When Brahman is directly seen by the wise people
there is the non-attachment of the subsequent sins
and the destruction of the previous sins that. have
accumulated.
mm 1ttlrzriz'yana—northern course of the Sun
S.t.ii.16 (116)
c'tdilyr'tt ------ na it'ana'nte
tnuun to lightning. Some superhuman hei ng.
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W: ullarfiya {taraimayaft
coming from the world of Hiranyagarhha1 leads
those who arrive there to Brahman. This is the
path of the gods; this is the path to attain (the
conditioned Brahman).
R.lV.ii.19(ll.61l)
m: uttarfiyaztamS-rmtyub-rays ol' the Sun
iti his not tliei'n course.
M.IV.ii.2l (N66)
There are five hundred rays of the sun wltich are
culled the rays of the northern progress.
aaitsm-tttit uttrtmtmrripriykhy the destruction of can only be the cause of an aggregate.
each subsequent one.
91.1.4 (22)
(litltkhrl ------ tti
Oi'utisei y, birth. activity. detect and illusory knowl-
edge. by the destruction of each subsequent one,
there is the destruction of each earlier one and
consequently final release.
path/z ------ apziyab
ln the order of mention the cause is the subse-
quent, the effect the earlier. On the destruction
of the cause there is the destruction of the effect.
“time ullawtpiide-When the succeeding one
originates
5.11.1120 (384)
atha bhfiva ------ abhipn'ryalt (385)
If the idea be that the entity of the earlier mo-
ment becomes the cause of the. next when the
former has actually emerged into being and is in
a state of positive existence. . .
R.Il.ii.19 (11.293)
ultara ------
At the time when the subsequent momentary ex-
istence originates.
M.Il.ii.20 (11.93)
when the effect is produced.
Efiilfil ulllu'h-rising out (of the great hell ofdark-
uess)
127 m ulpallymmr'tbhmlfit
MJHJJS (111.38)
unfit 31TH? ulpatti-amtmfino-inference about
the creation (of space)
S.11.iti.7 (434)
'anityan't ------ ' itt'
‘Space is impertnanent like a pot. since it is the
substaU'utn oi' inipertnanenl atuibutes'—tliis is
the Inference.
anfintrsfitfitmtrt utpatlimfitmnimt'tmmfi&—he-
cause the atoms (the members of an aggregate)
114.11.11.19 (11.91)
BNFFII'IE utpattivcida-the view which believes in
the origin (of space)
911.111.? (434)
mmpultymmitbhavihon account ol the
impossibility of origin.
S.n.ii.42 (414)
nu ------ surr'tbhavali '
It is not possible for an individual soul, called
Sankarsana to be created from the Supreme Self,
called Vfisudeva. Because Vyt'isa denies any origin
for the individual soul in the aphorism ‘The indi-
vidual ...' etc.
R.ll.ii.39 (11.323)
pnrnma ------ ityfidttyrtlt
The theory ol' the Bhigavatas is that front
Vfisudeva who is the Highest Brahman, there origi-
nates the individual soul called Sat'ikailsana. This
theory implies the origination oi‘ the individual
soul and this is contrary to the scripture. for scrip-
tures declare ‘the intelligent....' etc. (pritna fa-
cie)
M.H.ii.42 (H.114)
na ------ driyale
For origination has not been observed on the part
of the female without the favour of the male, Sakti
(the goddess) cannot be the cause.
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m. a ulpfiu'yul: n-a 128 Hfiizlfiflq udbhz'dzidivat
m: Ti’ ulfnirlvalr na—not capable ofbeing origi- purusnlp ----- Puntgn is the passive (witness).
nated (release) _ _ _ .
_ W mkoinam'rmapr-even n1 the case of

R.I.1.4 (1'1")
mere: utjuidyo mnkyrfz—'release is something
to he produced' (the View ofMim'Tnhsaka}
51.1.4 r24)
Itrirynn'r ------ it: (VJW. 80)
Whut is to be done that is. unseen potentiality is
generated by the operation in respect ofsacrilice
etc: that release needs for its origination.
moi ul-stglt-general rule.
§.IIl.iv.25 (556)
1m ------ bhfitfini
‘()nc should not injure any one of the creatures’
is an example.
33$ mink-northern path
M.[V.iii-5 (IV.78)
m Miriam-fire
9.1.1.9 (47)
teja etm tat pitan': nayate
lt is fire indeed that dries up what is drunk (there- of accomplihsing objects.
fore fire is called udanya).
3m uria.t'a'rfivrtlm'lhnun_m-—the Brfihmnrm
presenting the analogy of the water in avessel.
$1111.19 (174)
33TH’ udfittaéhigh-pitched
s.1.iii.2s (194)
331? Urir'ma—-one of the five modes of Prfigm.
s.1|.iv.12 (5m)
udfinaf» ----- tul;
Urifina moves upward and is the cause of such acts S.I.Iv.12 (24s)
as departure from the body.
W: udfisinnli —-passive (witness)
s.n.ii.4 (355)
-
indifferent people
§.Il.ii.27 (393)
vadi ______ rulabhatvfit
Ifit be admitted that something can come out of
nothing, then on the same ground even the in-
different people who are inactive should attain
their desired results. for non-existence is evident
even there. For example a porter without making
any effort should get the pot. Nobody need in any
way suive for liberation.
RJI.ii.26 (H.301)
eumit ------ 5w?!
On the theory of universal momentariness. origi-
nation from the non-existent, causeless cognition
and so on it would follow that persons also not
making anyefforts may accomplish all their end s.
M.ll.ii.27 (H.100)
asatalp ----- siddhift
ll'non-enlity were Lhe cause, then the indifferent
things, ‘sky-flower, etc. which cannot be the ob-
ject of pursuit or avoidance should also be capable
if!!!‘ udgitha-udgitha meditation
Smarts (524)
Udgithais one portion of .rfimawhich is to he mm-
menced with 0m.
R.III.iii.6 (H.465)
m udbhijjn-sptout-born
111111.20 (11.419)
311211231 udbhidfidicat-as in the case of the
words udbhid etc.
Though udblu'd may mean olhel things in other
contexts. the association, obvious in ‘by sacrilic-
ing' points out that it is the name of the sacrifice
itself.

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3:111’ udrrfifm I29 anatmlalq uprzdejabhedfit

FEW udvfi-pa-rejecting something enjoined some- s.n1.iii.4s (639)

where.
4 mm upacayfipamyo-augmentation and
S.l]1.iii.2 (s20) depletion
am?“ unninisii-intention of leading upwards s.m.iii.i 2 (634)
RJLiii-42 (H.377) R.lll.iii.12 (ll-472)

m unminam-infuiitesimal anyruhfi ------ pmsajyeyfitfin't

S.u.iii.22 (454)
zazhi ------ ‘vfilfigrdiu'
The infinitesimally small dimension of the indi- M.IlI.iii.13 (111.176)
vidual soul mentioned in ‘That soul...’ etc.
R.Il.iii.23 (H.363)
uddhytyrz ------ iti
Comparative size means size in comparison with
a standard ol' measurement. Picking up a thing
which resembles an atom, the self's size is declared
in the scripture, ‘A hundredth...‘ etc.
M.lI.ili.23 (11.71)
The sentences of the scriptural passages, ‘Indeed
this...‘ etc. and ‘the l.ord...,' etc., state the. Su-
preme lord's characteristic of being immeasur-
able.
WW‘! upakamzzfirlvabhfivrhabsencc of
auxiliary instruments (condition ofdream)
R.lll.i.i.2 (H.426)
m upakrama-beginning (One of the means
by which the purport is determined)
s.n.iv.4 (493)
R.III.ii.3 (11.426)
I.i.4 (1.66)
awry-eh! Upskurud-qm-One who has finished his
study of Veda and who is eligible to marry.
R.III.iv.42 (H.559)
awarfia upagacchanti-they understand
MIV.i.3 (IV.6)
upisate-they meditate (I. 7)
3W upagamana-meditation
Otherwise. if Brahman has the distinctions oi‘ the
head. tail and other parts. then lt would be liable
to increase and decrease.
inc-ease or decrease; that is the greater or less
intensity of meditation.
3W upacfim-ligurative reference
3.11.5 (40)
W upacchanda'navikya-senlences
which are uttered for the gratification (coaxing)-
of children.
R.I.i.4 (1.165)
3W upades'abhede'w-On account of difi'er-
ence in instructions.
S.i.i.27 (81)
[Jfiruul'ru- ' - - ' - iti
In the text, ‘His three feet which are immortal in
heaven‘, the word heaven used in the locativc case,
indicates a habitation. Whereas in the text, ‘That.
light which shines above this heaven‘. the word
used in the ablative case (above heaven) indicates
a limitation. Hence there is a dillerence in the
form of the instruction.
11.11.28 (L271)
pi'rua ------ n'ipatvena
ln the former passage, ‘Ilis three...,‘ ctc., the
Highest Heaven is pointed out as the position of
location. In the passage under reference, ‘Beyond
the...‘ etc., the Highest heaven is indicated to he
a boundary. Thus there is difference in the two
teachings.
M.I.i.27 (1.145)
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mm
“amt uprzder‘r'tt
uprtdet'fit 130 was}:
anus}; upupauett
upupauezi

tripEd ------
[mitimutt
tripfid ------ pairimuft s.n.iv.2o (s20)
S.H.iv.20 (520)
The earlier
The text is, ‘His
earlier text immortal feet
three immortal
'His three feet are in upadeifit
are in ------ upadis'yate
upades’fit ------ upadis’yate
heaven'.
heaven‘. The
The later heaveu' has
later text. ‘Beyond heaven‘ has the
the Thus
Thus by starting with the
starting with ‘That deity, that
the sentence ‘That that
ablative

m
ablative case. deliberatcd’ and
such, deliberated’
was such, and then
then using the first
the first
m upadm’r‘ts—because
“permit-because of of the
the teaching person the statement, 'l.et
person in the ‘Let me manifest
manifest names
and forms‘
and the creatorship of
forms‘ it is the of the
the supreme
supreme
S.l.iii.8 (152)
Stats Brahman itself
Brahman that is taught here.
itself that here.
yntm ------
yntm bh'fimfi
------ bhfimfi R.ll.iv.l 7 (II-400)
R.ll.iv.l7 (11.400)
The
The teaching as follows:
is "l'hat the inlinite
follows: "lhat is the infinite in tasyai-ua
which one does not see anything else. does does not
------ itiiti
tasyai'ua ------

hear
hear anything
anything else, does not
else, does know anything
not know anything else. .
The act ol'
else. . .'.' The dill'erentiation of
01' dill'erentiatiou of names andand forms
forms is
etc. taught
taughtinin the
the scripture to belong to Brahman
Brahman only.
The text.
The ‘lndeed, entering...',
text. ‘Indeed, entering...', etc.
etc.
R.I.iii.7
R.I.iii.7 (11.9)
M.Il.iv.2l (H.252)
M.Il.iv.2l (H.252)
------
ityarthalj
esa ------ ityarthab
ega
------
.t'uTUEgti ------ hutch
sarvfigti iruleli
Brahman taught to be
Brahman is taught be greater than the
greater than the
Brahman who
individual self). Brahman who is The
The act of differention
of differentjon of names and
of names and forms
forms pro-
pro-
samprasfida (the individual
samprasfida
characterised the quality
characterised by the ceeds from
denoted ceeds
of greatness is denoted
quali Ly ol'greatness
the Highest
from the Highest Lord only. The
Lord only. The Sruti
Srutz'
by the
the word sulya. The text. ‘Now
salya. The this....' etc.
‘Now this...‘ teaches.
teaches. ‘The
‘The Lord...”
Lord...’ etc.
etc.

M.I.iii.8
M.I.iii.8 (1.144) 311m “Masai-0n
WIFE ufmdefat—On account of of the
the teaching
wmfn‘asédfit ------
bin—mu?
sampmsfidfil ------ Mimi R.IV.i.l (H.570)
R.lV.i.1 (H.570)
Because Visnu taught to he
is other
be superior to all other “Meat ......
“Meal ......

the great
things, He is the great one. the word
it is taught by the
Because it 'vedana 'which
word ‘vedana ‘which is
mm synonymous
synonymous with
with the
the words
words 'dhyt'ma
'dhyc'ma 'and
’and 'upfitana ‘.'.
‘upésana

W
Him upades'Bt—because
upadeiél-becausc of the teaching
s.u.iii.23
s.u.iit.2s (458) upanisadauél'wo secret names of the
m upanisadauél'wo
Brahman
'mdesfiri: -------
' it - - - - - upadeiall
‘fadestirit'z't- u[Jadeiah satyu Brahman
salya

ln the
in ahsorhs...,' etc.
the text, ‘it ahsorbs...,' there occurs
etc. there an in-
occurs an
s.m.tii.2o (645)
in- s.m.iii.20 (648)
strncti on about
structi consciousness existing
about consciousness existing separately aha); in
separately aha}; the divine
in the divine context.
context.
from
from the
the agent, the embodied
agent, the embodied soul. ahan'tin
ahan't in the corporeal context.
R.Il.iii.28
R.Il.iii.28 (11.354)
(H.354)
.wrt ------
{52'
.tm ------ iti
ms}: ‘Mfmpnmll
m. upaprtmft —for it is logical
S.I.ii.13 (112)
9.1.113
By means of the word denoting itself, intelligence
of the intelligence
(tt'uina) is taught to be separate
i’l/t'ji’uina) separate from the knowcr
from the knowcr ------ upadis’yamfinan't
upapadyau ------
upapadyate upadié-amfinmit
l{or of intelligence)
possessor of
possessor intelligence) that stands
Because that
Because stands to
t0 reason; for
for the
the number
number of
of
M.ll.iii.28 (".l
M.H.iii.28 (ILI 77) here can logically belong to God.
qualities taught here
qualifies God.
bizimw ------
bha'mw ------ fivul;
film/i R.I.ii.13 (I.307)_
mass (1.307)»
Front the
Front fruit, itit is
Kangimka Ema‘,
th e Kattsilalm is evident that the
evident that the soul
soul ------ upapatwfz
qa ------ “papalwel
9.5a
is separate from the
separate from the Lord.
Lord. The
The text. ‘The
‘The Su- Because in
Because the following
in all the following scriptures, ‘He is...,'
scriptures, ‘He is. . . ,'
preme...,' etc.
preme...,' ctc. all those which are mentioned
attributes which
those attributes mentioned are

W
etc., all are
W upades‘fit—hecause it is
upadrs'rikhecanse it taught
is taught appropriate only in relation to the
in relation the Supreme Self.
Self.

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311%: upapamft 131 m: upapatteb

M.l.ii.16 H.187) {at ..... h. 5P“)!

tn'pfid ------ upmpamim The attaining to the state of another consists in

Because immortality. etc. only point to Supreme attaining to a state similar to that of another, on
Lord as in the text, ‘The three...,' etc. Also on account of this being reasonable.
account of the propriety of the use of the words M: upapatteZi-because it is logicallyjustifiable
Brahman, etc.
s.m.ii.35 (mo)
m: upapatteh-bccause it is in relligible upupadyate ------ Emammh'
s.ni.i.5 (532) This kind of connection alone is logically sustain-
'upujlatteli ------ upapadyate able. For it is self-identity that is spoken of as this
Because on such an interpretation alone, this relation in ‘He attains...’ etc.
whole to pic reduces ilself to an unequivocal single R.III.ii.34 (11.453)
idea running consistently through the beginning, pnipyasya ------ upapattefi
middle and end of the topic.
Because it is appropriate for the Supreme Person,
R.lII.i.5 (H.409) who is the object of attainment, to be Himself the
praina ------ upuputteli means of attaining Him.
Waters are denoted by the word .tmrirllm', bemuse M.Ill.ii.36 (111.143)
of necessary consistency between the question and ais'varytt ssssss in
answer in the Clifindagya Upanisad
From the inconceivable power of Lord Visnu and
M.lll.i.5 (IIIJ3) from the eternal gradation oi~ devotion, etc., the
117};- ----- ufmfmtteh difi'erence oI' bliss etc., in Brahma and others souls
Because the very same water spoken of by the term becomes reasonable.
imddlui is oiTei-ed. llence this agrees with the con- m: upapatleh —because it is intelligible
cluding Upanisadic passage, ‘And thus...,' etc.
s.m.ii.ss (st 1)
m: upopattelt-for that is reasonable ta hi ------ upapadyate
$1111.22 (552) Since God presides over everything, it is but logi-
Smtyusan'zbhave ------ nyfiyyameua cal that He should ordain the fruits of works for
When the literal sense of a text is inadmissable, it the people according to their merit.
is hut logical ro resort to a figurative sense. Hence R.IIl.ii.37 (II-456)
in the context of the descent of the souls, attain- sa ...... is‘!
ment of a state of similarity with space etc. lor the
souls is meant figuratively. I'his is reasonable. Brahman, who is omniscient, who is all-powerful
and who is noble anti generous. when worshipped
R.IIl.i.22 (H.421) by sacrifices, oblations and the like and also by
Sn-mn, ------ bhfivah meditation, desires to give to His worshippers the
When the soul becomes a man or becomes the totality ol' the enjoyments of both this world and
moon. it is appropriate since it thereby becomes the next and also desires to give final beatitude
capacitatcd for the enjoyment of pain and plea- which consists in attaining His own essential na-
sure. ture.
M.lIl-i.24 (“1.53) M.lII.li.39 (“1.149)

Rarest Archiver
awn: upapauelt 132 m upapadavibhakti

tarya cetanalvena phaladfina-upapamb (I. 1-19) The conditioned Brahman can properly be a goal
Because it is reamnable that the Lord being sen- to be reached by the worshippers, since It has a
tient is capable of giving the fruit 01' action. locus.
R.IV.iii.6' (H.62l )
301$: upapattrlt- because it is reasonable
asjm ------ fmiplaivfideva
S.rv.i.6 (779)
ln the case ofone who worships the effeCted Brah-
upapadyate ------ samg'ddht'ft man in the form of Hiranyagarbha, movement is
For it is but reasonable that when udgitha etc., appropriate for the purpose of attaining that
become sanctified by being looked upon as the which has to be attained and which exists in a lim-
sun etc., the rites become more fruitful. ited place.
R.IV.i.6 (H.578) M.Iv.iii.7 (IV-81 )
because the sun etc. can alone be appropriately sa ------ ‘up/mush
superior. Bidari thinks it reasonable that the wise reach only
M.IV.i.6 (IV.14) the ellected Brahman, on the strenth of the state-
Layam'yamfit (1.25) ments from the adhyfitma.
That which has an origination from a particular unfit: upapatteli —because it is possible
source invariably has a destruction also in the same S.IV.iu13 (ass)
place.
yadfi ------ upapadyate
3W: upapattelz —because it is appropriate In the absence of body and senses, the liberated
S.rv.ii.n (aos) can experience their desired things through their
asyaivu ------ upalabhyatz minds alone, by merely feeling as in the state of
dreaming.
The warmth that people feel by touching a living
body belongs to the subtle body. Thus it is that R.lV.iv.l3 (H.645)
when death takes place and the body still persists, some ------ upapatle'l}
heat is not perceived. In the absence of body and other instruments cre-
R.IV.ii.l 1(II.600) ated by himself, through the auxiliary instrument
asyrz ------ upalabhyalt created by the Supreme Person thus is appropri-
ateness of enjoyment for him.
Because the subtle body appropriately does exist
in some place, before the death of the man of M.IV.iv.13 (“7.109)
vidyfi who has begun to die. Heat is discerned in It is also reasonable that in the absence of an ex-
gross body as existing somewhere. The heat does ternal body, for the released, the experience may
not belong solely to the gross body. arise as in the state of dreaming.
M.W.ii.l l (“7.54) m upapadan't-a word prefixed
sauplmpa - ~ - - - - upapattelj 5.14.7 (44)
and the reason for the eguality (only limited) is
seen from the Saupargta Sruti. m upopadazfibhaktb-case-endings per-
taining to upapada (a word placed in the seventh
3W1}: upapatteli— because it is appropriate case according to P'anini) .
s.tv.iii.7 (s29) 1111.51.17 (11.401)

Rarest Archiver
mun
m upapudyate
upapudyate 133
133 flair-t
with? upamurdznu
upamardznu. 1m

m
await upapadyate—logical
upapadyate-logical
s'.n.i.36
s'.n.i.36 (344)
Some teachers think
Some teachers think that
that does
his vow, that
that even if

minor sin which

constitues only a minor
constitues
anaisjhika breaks
if anaisthika breaks
major sin. lt
does not constitute a major
which can be
be atoned
atoncd
upapudyate ------
upapudyaz‘e anfiditvan't
----- anfidituan't
expiations.
by expiations.
It
It is logical for the transmigratory existence to R.I'Il.lv.42
tmnsmigratory existence R.m.i'v.42 (H.559)
(H.559)
have no beginning.
beginning.
R.H.i.35
R.Il.i.35 (11.273)
(11.273)
naisflaika- ------ bhévan'i
nm'qfluka - - ~ - - bhévan'l
teachers are of‘
Some teachers of the
the opinion that
that even on
firlfidilvfl-f ------
mtfiditva't ------ ca the part
the of naighikas
part of and the
naigghikas and the rest, fall
fall from
from celi-
Although the
Although individual souls and
the individual and their deeds are
their deeds constitutes only a minor
bacy constitutes minor offence
offence which
which can
beginningless, non-distinction of
begin ningless, yet non-distinction of them
them is rea- atoned for hy
be atoned expiatory Observances.
by expiatory Observances.
sonable.
sonable. M.IIl.iv.42 (Ill-33]
M.lu.i\'.42 (111.33!))
M.Il.i.37
M.Il.i.37 (11.59)
(11.59) Sikhins say that even
Some éfikhins
Somc even the rank of those that
dravymiz ------
tiravymiz udhinatvét
------ adhinatvdt are next to the gods, viz., Gandharvas
In the Gandharvas etc. is not
Because the
Because existence of of karma
karma and and other
other to he desired.
desired.
very existence
the very
things depend upon
things depend upon the
the Lord,
Lord, the
the inequality of
inequality of
dispensation
dispensation is appropriate. WT W upabpithaqm-‘substan
don)
don)
upabpfthafza—‘substantiation'
tiation' (amplifica-
(amplifica-

m:
W: upapannah ——reasonable
upnpannaft -—reasonable
s.m.iii.30
smitten (664)
R.I.i.l (1.225)
should he
Veda should be amplified withwith the
the help ofltihfisas
oflu'htisas
upapannah ------
upapannali ------ it: and
and Purfipas.
Purim“.
With regard to the
of
the
the soul‘s
having two aspects, that
of having
soul‘s journey, the

the course is purposeful in some

the possibility
the fact
that is to say. the
some cases but
m
[act that upamarda—dew’uction.n.
that 311111‘ upamarda-desuuclio
S.[[I.iv.16 (725)
but not so 5.1mm; (726)
in
in others, is quite intelligible.
intelligible. samastasya ------ ityiidmfi.
samastasya ------ ityiidinfi
R.lll.iii.30
R.Ill.iii.30 (11.492)
(H.492) The whole
The whole world of manifestations,
world of manifestations, which
which is
is a ere-
cre-
The destruction
The destruction of of all
all aCtions the tiiue
aCLions at the of the
time ol' ation of
the ation of ignorance, is destroyed root and and branch
bran ch
soul's
soul's deparmre
departure from from the the body is appropriate. stated in, 'But
knowledge, as stated
by knowledge, ‘But when...,‘
when...,‘ etc.
MJILiiLSI (111.209)
M.Il1.iii.31 (111.209) R.lll.iv.16 (H.544)
R.lll.iv.16 (H.544)
upapammfm
upapann m'ca (j. (I. 210) ln every
In eveiy Vedanta read that
Vedanta text, it is read that through thethe
The
The attitude
attitude of released to perform acts some‘
of the released some- vidyd
vidyfi relating
relating to
to the
the Brahman,
Brahman, destruction
destruction of
of ac-
times and
times and not to perform acts sometimes
LO sometimes rea- is tions
tions which
which consist
consist of
of sin and
and merit
merit takes place.
place.
sonable. The text, ‘He
The ‘He who...,'
who...,' etc.

m
sonable.
M.m.1v.16
M.l'fl.iv.lfi (111.302)
m ufmpfuaka—minor
upapl'itakhminor sin
huisah (Rg.
phale hvfisalt 30.?)
(Hg. 302)
s.m.iv.42 (439)
(489)
of the
Reduction of
Reduction the fruits
fruits of prfimbdhakarma.
ofprimbdhakama.
R.IlI.iv.42
R.IlI.iv.42 (11.559)
(H.559)

W
W upapfinrun't—(the
by upu
word pimka)
upapfuvan'n-(the word pémka) preceded
twain 1
FINE?
tion.
tion.
1 upamardma

S.Iv.ii.1o (sos)
through destruc-
na—not through
upamarrlena no—not destruc-

s'.m.iv.42
s'.nt.iv.42 (749) S.tv.ii.1o (303)
ajJi ------
apt blmuati
------ bfuwali ata); ------ upnmydyale
am}; ------ uprtmrdyalc

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m
m

The
The subtle
gross
gross
upam ta
upamla

destroyed even when

subtle body is not destroyed
body is destroyed
destroyed through cremation
cremation
the
when the
etc.
134
W:
mum

of the
Kirsnajini is of
Kirsnijini
relating to campn
mmzm
view that
the view
has
has a
upalubdhivudaniyamub
upalabdhivada'n iya mail

that the
the scriptural
figurative
figurative
scriptural text
significane
significane and
and
R.tv.ii.io
R.tv.ii.io (11.499)
(11.499) denotes karma.
it denotes karma.

The passage. ‘thn

The passage. of
does not speak of
all...,‘ etc. does
‘When all...,‘ M.IlI.i.10 (111.18)
M.111.i.10
immortality arising out of
immortality as arising the destruction
of the of
destruction of ------ shin.‘
yajfifidi ------ gruff
the
the connection
connection with thethe body. The teacher
The Kat'snfijini thinks
teacher Kat'snfijini thinks that the inn.
that the frat. refer-
refer-
M.1V.ii.10
M.1V.ii.10 (1V.53) ’[conduct) is meant to imply sacri-
‘L'arant.”(coiidtict)
ring to ‘carazw
viiesa ------ ficial acts as well.
viiem unupamam’mu
------ anupamanleuu
Without
Without any those that
whatever to those
any prejudice whatever "snafu W
that are waist 3111181? upalabdhi' —platte for
adhz'stfu'ma —place
upalabdht' ruihtyfitr'ma
the of the
attributes of
the special attributes the Supreme Lord. realization
realization
S.i.itt.14 (167)
m
Stat.“
311R?!‘ ufmmta—one
upamta-one who who has
has given up desires
tip desires
R.lll.iv.27 (11.552)
R.lll.iv.27 (11.552)
tspalrthdhell ------
ttfl/tl/tbdheh ------ 2.53mi: V. I". 22 5)
isyn'e ((‘1.114.225’)
said to
Body is said
Body be the
to be the base
base for [or the
the realization
realization of
oi'
M.t.i.1 (1.28) Brahman.
Brahman.
visaye almiibudu’himfi'n
visuye almhlmddhimfin (I.l]- 18)

One
One who has the feeling of snfficience
feeling of sufficience regarding 311m ivat-like perception
upolubdhivab—like
m uplalabdk perception

material
S.lIl.iii.54 (701)
Stunts»:
objects.
material objects.
3‘11?
31111‘ 31111
31F? upari api—(beings) higher even
upari. api-(beings)
amica ------ upapattcs'ca
ams'ca ------ upapattcs'ca
The soul
The soul is by nature the
the very essence of
very essence of percep-
percep-
S.l.iii.26
$1411.26 (186)
use) and hence
itself; and
tion itself; hence the
the soul is distinct
soul is distinct from
from the
the
£34137};
------deuddayah
tesfivil ------ deuédayaft and itit is eternal,
body; and eternal, because
because consciousness
consciousness is is
Those
Those divine and others
beings and
divine beings others who
who exist above
exist above uniform by nature.
uniform nature.
men. R.111.iii.52 (11.522)
R.111.iii.52 (11.522)
R.I.iii.24
R.I.iii.24 (11.53)
(11.53) ------ ityarthalt
yathfi ------
yathfi ityarthalj.
The
The worship
worship relating to Brahman the knowledge
Brahman is possible even Even as the knowledge relating to the the Brahman
Brahman is
and Others.
for the gods and Others. enjoined as havinghaving for content the
for its content the essential
essential
M.l.iii.26
M.l.iii.26 (1.297) nature
nature of
of the
the Brahman
Brahman as He
He is, similarly
similarly the
the
knowledge relating to the
knowledge the individual
individual self has
has for
Ind ------
furl upcn‘
------ uprtn' essential nature
the essential ol' the
the individual
its content the
its content nature 01' individual
hutnan sell'as
Even after attaining the state of gods by human it
sell'as it is.
beings.
beings. M.III.iii.53 (111.253)
M.11Liii.53

WW1 updlalqaftfirthé—used suggestively

W ufmlakgagtfirlhkused From the
From the ordinary
ordinaryperception
(other
man (other than
than that
that which
which a
ofany fortn
perception ofany form ofBrah-
person
person is
ofBrah-
required

m:
S.111.i.9
S.tu.1.9 (544)
to contemplate by the
the preceptor)
------
yamh ------ manyate
11 min bdhivadaniyamalt—as in
m: ujmlabrihi't'adaniyamaft—as in the
the
The
The teacher Kfusnajini thinks
teacher Kz'u's1_ifi_jitii that this
thinks that this Upanisadic
U panisadic
of perception there
case of there is no uniformity.
uniformity.
passage about
passage conduct is used
about conduct used suggestively for
suggestivcly for
residual
residual Karma.
Karma. S.Il.iii.37 (468)
S.tt.iii.37 (468')

R.III.i.9
R.111.i.9 (11.415)
(11.415) yathh' ------ .mmpridayz'gnti
yathr'i ------ sampfidayzgati
ram
ram (ta ------
ma nyate
pa ------ manyate this soul,
Just as this independent though it
soul. independent it is as re-
rc-

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 m
wafiufiawnitfit

accomplish
form rule.
form
without any

R.Il.iii.36
any

R.Il.iii.36 (11.373)
(11.373)
upalabdhiuimis'rtvogi
u pa la bdhivi Izfiictvogi

gards its own perception, yet perceives

and bad without
and
and bad without
both good and
accomplish both
both good await:
perceives both
invariable
invariable rule,
rule, so also
also
without any
it can
any uni-
135
135

swan}: upuhtbdheb-because
upalubdheh—because of
S.n.ii.28 (396)
§.Il.ii.28
na
(395)
......
“a ...... in‘
it‘.
m
m

of perception

that external
asserted that
It cannot be asserted
upalabhyate
upalabhynte

objects do
external objects do not
exist because perceived. Things such
because they are perceived. such as a
------ ukmft
yathc't ------ uktag't
yai’hc—t
wall..... etc. are perceived
pillar, wall. with each
perceived along with each
If the individual
If individual self admitted to be
self were admitted be all-per- act ofof cognition.
cognition.
then there
vading. then the absence
be the
there will be of restric~
absence of restric-
the indi-
if the R.[I.ii.27 (H.302)
indi- R.II.II.27
tion
tion regarding perception. Similarly if
vidual self
vidual the agent
self is not the agent ofof action and pmhfli
action and pmhyti upalabdhelr -----
upalabdhefr ----- iii itz'
were the agent of
the agent actions, all actions
of actions, would be
actions would be for
for Because knowledge is obtained
knowledge obtained in thethe form ofof
the enjoyment
enjoyment of of all or they would
would not be the causing
be for the
causing in thethe ltnower
knower the capacity that
the capacity that leads
leads to
enjoyment of
enjoyment of any one. realisation of
particular realisation external ob
of particular external on
M.Il.iii.37
M.Il.iii.37 (H.194)
(H.194) indeed all men in
thus indeed
jects; thus in the world obtain
the world obtain their
their
realisation, ‘I
of perception. realisation, ‘[ know the
the pot.‘
There freedom of
There is no freedom of action,
action, as of
yatha'------
ynthi ------ jivasya M.II.ii.28 (H.101)
M.II.ii.28 (H.101)
not a necessary
just as it is not rule in
necessary rule in respect of per-
respect of per- ------drqfatvfit
1m ------ dystatvit
that the
ception that soul perceives
the soul he It cannot be
when he
anything when
perceives anything be said that the
said that the world non-entity, be»
world is non-entity, be-
wishes, so also
wishes, in respect
also in of action.
respect of the soul
action. the has cause it is actually
soul has perceived, being the
actually perceived, the object of
of
no absolute for his
agency. for
absolute agency. controlled accurate knowledge.
his activity is controlled knowledge.

m
by the
the Lord.
Lord.

summer
is capable of
is capable
upalabdhivz'nés'ayogi—that which
3mm upalabdhiuinis'ayogi-that
both manifestation
ol' both manifestation and destruction
and destruction
upalabhyam—understood
m upalabhyam-understood
s.n.i.36 (s44)
s.n.i.ss (344)
(an effect)
(an effect)
------ smflyob
upalabhyale ------
upalabhyale
R.Il.i.15
R.Il.i.15 (H.235)
(H.235)
------ iti
Smmu ------
§MIau i ti

emit:
me]: upalabdhelt —because of perception
upalabdhelt —because We realize the beginninglessness
realize the ul'creation [mm
beginninglessness ol'ct'eation lrom
511.115
$113.15 (317)
(an) the Vedas
the and the Smrtis.
Vedas and Smrlis. In iruti—‘Myself
imti-‘Myself enter-
ing’ etc.
bhEve ------ ufzalabhyate
bhllve ------ ufalabhyalz
The
The effect when the
perceived only when
effect is perceived ------ Eli
smrtau ------
the cause is smrtau
iii

there.
'
' In the
In transtnigtatory state is noticed
the smrti as transutigiatory noticed to
R.Il.i.16 (11.258)
(11.258) be
be without
without beginning
beginning as in 'Its
‘Its form'
form‘ etc.
R.I_I.i.35 (H.273)
' hundahidt
'
------
ilyarthrth
hurtgialédi ------ ityarthalt
R.Il.i.35
Because where
Because ujmlabhyale
such as earrings are in ac-
effects such
where effects ------ in
upalabhyale------ ih
tual existence.
tual existence. there
there is actual perception of
an actual of
The
The beginninglessness of
of action and the
action and the indi-
indi-
gold which
which forms their cause.
forms their vidual self is perceived
vidual self perceived from
from scriptural
scriptural passage.
M.fl.i.l
M.fl.i.166 (11.33)
(11.33) ‘The knowing...,‘ etc. The
‘Thc knowing...‘ beginninglessness of
The beginninglessness of
the stream of
the of creation
creation is known from the
known from the follow-
follow-
ruatantm ------
ruatantm upalabhyem
------ upalabhyem
ing scriptural passage. ‘The
‘The creator....
creator.... etc.
If there
If means of
there were means of (materials) of indepen-
(materials) of indepen- M.II.i.37
M.ll.i.37 (11.59)
(11.59)
dent
dent existence. should have
existence. they should been cognised
have been cognised
the several
by the of knowledge.
means of
several means knowledge. tfidrs'a ------ upalabhyamfinat-ufil
tfidrs‘a ------ upalabhyamfinalvfit

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W ufmsriizkrama 136 m upasmva

Because scripture clearly intimates such inequal- kyLmegu ------ “pass rhhfirah
ity to be admissible in the Lord as in the As knowledge belongs to the members of all
Cammedas'ikhfi text, ‘Though the...,’ etc. fis'mmas it belongs to the householder also, and
will upasar'zkmma-sleep for this reason the Upa'nisad winds up with the
later. This winding up is meant to illustrate the
M.1V.iv.2 (IV.93) duties of the members of all 65mm.
m upasmitpadya-realizing M.III.iv.47 (III-355)
s.t.rv.21 (263) Ituhtmbe ------ upasan'thfimli
wrist? upasan'thfira the conclusion (one of the In the Chfindogya Upanisadthe concluding passage
means by which the purport is determined) stating about the superiority of the householder
is. ‘He whom,‘ etc.
M.l.i.4 (1.66)
Webmmkhfimdaéanfikbecause of the
31115131‘! upasmhhfim-destruclion observation of the collection of materials.
R.I.ii.9 (1.301) s.n.i.24 (330)
imam ------ eva iha ------ dyivate
This sort of eating (destroying) is nothing less than In common experience it is seen that putters and
the world's desrrnction. others who make pot etc. engage themselves in
m1‘: upasmhhfiralz —combination those. works after they have provided themselves
with the requisite causal means by collecting such
S.lll.iii.5 (e23) materials as clay etc.
anlyrttrfipi ------ bhavati
R.Il.i.24 (11.266)
The traits ofany meditation mentioned in any one lake ------ dfiyale
Ujumisad have to be combined with the same
meditation everywhere else. In the world. although a person possesses the
power of producing particular ell'ects, he is seen
R.III.iii.5 (11.462) to stand in need of the particular instruments of
'l'he qualities mentioned in one Vedfinta text are production required therefor. lle is seen to pos-
to be combined with those mentioned in another. sess the capability of the producing agent only
M.lIl.iii.6 (111.163) after collecting some instruments of producing
such efl'ects.
sumo ------ upfisyab
Mll.i.25 (11.46)
The Supreme Lord is to be contemplated with a
comprehension of all the cxccllences and absence Because it is observed that an individual soul ac-
of defects declared by all the Vedas. complishes works undertaken by him.
mm‘ upesntithrtasaltalavis'eswthat
WIT: upasmilhfimlt —c0nclusion
which has absorbed into itself all difl'crentiating
S.Hl.iv.48 (754) peculiarities.
ky-tsnabhfivo ------ upasa rhhfiralt R.I.i.5 (1.175)
The conclusion is made in the (Chindogya
3W1‘! upasmjano-an attributivc word
Uprzni._mri ) with the householder, because he has
an all-comprehensive life. s.1.iv.11 (246)
R.111.iv.47 (11.564) 3W upasypya-attained

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“than
m upmemnmh
upmemnan'l 137
137
3W
3W ups—ldénfit
upfidrinfit

S.I.iti.2
S.I.tit.2 (148)
(14s) R.n.iii.43 (11.384)
R.Il.iii.48 (H.384)
pummel/a ------
parametm
The
------ liftiyate
@115er!!!

Brahman is taught as thegoal

The Supreme Brahman
W
upahw‘zna—invitation by the
ml‘! upahvfinn-invitation
another to partake of
thergoal to be another of the
the mm:
priests to one
the priests
some (in a sacrifice)
sacrifice)
attained
attained by those freed from bondage.
those freed ’
S.lIl.iii.45 (692)
S.m.iti.45
311136111 upasemnmihcondiment (in the passage W
3W upasemnmh—condiment (in passage upfidanan't—niaterial cause
“tent upfidfinarir-ntaterial
whom Death
‘to whom happens the condiment)
be the condiment‘)
Death happens to be R.I.iv.23 (H.161
R.I.iv.2$ (H.161))
R.I.ii.9
R.I.ii.9 (1.301)
------
visayak
tip/Mina ------ m'gayafz
tathti ------ ga myate
tatlui ------ gnmyate of the
means of
By means of the
examples of
the illustrative examples the clay
A condiment is that which,which. while it is itself being'
being- and its
and modifications etc., itit is
its modifications dcfinetely deter-
is definetely deter-
eaten,
eaten. helps the
the eating ol‘other
ofother things.
things. llence
llence as mined that
mined that the Brahman is
the Brahman also the
is also the material
material cause
forming a condiment, Death also
condiment, Death also is eaten
eaten up;
up; and
and of the world.
of the world.
what is intended
so what mentioned is
be mentioned the eating
mam
intended to to be is the eating
of
of the
the whole
whole of
of the
the movable
movable and
and immovable
immovable upa'tlfinakcirana—material cause (of
mm uptidfinnkzimpa-material
up
up

m
world that the condiment,
with the
flavoured with
that is flavoured condiment, by the the the world)
the Brahman
world) Brahman
Brahman at the
Brahman of cosmic
time of
the time distribution.
cosmic distribution. S.i.iii.23 (191)
$.l.iii.28
R.I.i.l (1.192)
R.I.i.l
3m upasthitavipikalva-lructiiication
upasthitavipfikalva—lructilication
of a past an
of aCt Wupédénét—because of
Wupidinil-because of (its) taking
taking up
up (the
S.m.iv.5t
S.tu.iv.51 (757) organs)
organs)

W:
3.1131135 (467)
SJLiitss
TIM: uparthiteh —when present
upasthitelt —when present
w! ------- ‘tadegfin't ’ ------
------ iii
’
ya! ----- 'tadesfin't ili
s.rtt.iii.41(683)
S.m.tii.41 (683)
The Upanisad
The Ufmm'srzd speaks of of the
the taking
taking up of the
up of the or-
uptuthile ------
upmthite niuaflitauytm't
------ niuartilauymit ‘lt absorbs....'
gans
gans by the soul, ‘It absorbs...’ etc.
When food
When the agnihotra to Prt'tzta
food is served, the Hana is to R.ll.i.ii.34 (H.373)
R.l.l.i.ii.34
be
he performed from that l'uud
from that food itself.
itself.
R.IIl.iii.40
R.III.iii.40 (H.510)
euarit. ------ upadiiyrtte
man}. ------ ufmdiivate
of the
Agentship of
Agentship the action
action ofof seizing the
the sense—or-
sense-0r-
on account of of attaining gan relation to the individual
individual soul.
gan is
IS taught in relation

------ fitmrmi
uptuthitllt ------ fitmam' The text. ‘He
The ‘He just...,'
just...,‘ etc.
that is when
llmsthizi means attainment; that
litmsthiti the indi-
when the indi- M.Il.iii.35 (H.192)
M.Il.iii.35
vidual
vidual self. free from all and revealed
bondage and revealed in
iii
on account of adopting (means to ends)
ends)
his truc form.
his true form, attains the Brahman.
attains the Brahman.
M.Il'I.iii.42
M.Il'l.iii.42 (III.230)
(IH.230)
.tfidhanfidi ------ frratilefca
sirlhrmfidi ------ pratitefca
the soul
Because the
Because soul is seen to adopt means to ends
ends
on account
on ofthe relation
account ofthc relation (for obtaining salvation as well
well as accomplishing
accomplishing
amidiktila ------ nuitba'ndltitvfit
(mlldiktila ------ .m'Iitbandlzitvtit desired results),
Ilie desired
llie results). he is aa real
he is real agent.
agent.
of the eternal relation
relation of
of Sri
W
On
On account
account of the eternal Sri to the
the

We
lord.
lord. upt'tdanfit—because of
W upfidz'mfit-bccause of being accepted
accepted
S.m.iv.2i (754)
S.tn.tv.21 (734)
We upahitabrahmufit-uvfida-theory
upa/zt(abrahmaflvuvfida—theory
that
that the
the Brahman subject stu {vodka};
subject to real limiting condi- slu ------ fravam'zt
tya rtlmh ------ iravanfit
Lions is the
tions the individual self
individual self (Bhasltara)
(Bhaskara) The Vedic
The 'lo bc'.
Vedic texts. ‘to be‘, etc. 'ThatOm....’
‘That Om...’ etc. are

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mafia upidhi
meant for eulogy, since they are accepted as re- ment consisting oI the upfisami and the fire-sacri-
ferring to irrigizhn etc. that are subsidizuies ofrites. lice as an element in it.
R.lIl.iv.2l (H.547)
Icmt-tim'tga ------ pmtiflfiditrm't
Accepting the udgithu etc. as accessory to sacri-
lices.
M.IH.iv.21 (111.308)
0n account of the wise following the ordinary in-
junctions.
autfit upfidhi-limiu'ng adjunct
S.l.ii.6 (101)
WW upidhid'uaya upahita-cortditioned
by two limiting adjuncts
$11.31 (90)
Intellect and Prigm constituting the two limiting
adjuncts of the indwelling self.
wfitm upidhipraktyu-destruction of the lim-
iting adjunct
snarl? (449)
3mm upfidhyaeacchinna-dclimitcd by an
adjunct
R.II.iii.4-2 (H.379)
3W: upfiyah —mcans
R.l.ii.23 (1.328)
Direct knowledge which has assumed the charac-
ter of loving devotion is the means.
tacm ------ jfifinmit
Produced by scriptures and favoured by the seven
steps like discrimination etc.
WWW: upEya-upeya-upemrfin't
tmyfiguin'a upanyfisalrélhe exposition is seen in
relation to the three namely, the means of attain-
ment, the object of attainment and the attainer.
R.I.iv.6 (H.108)
The attaining fiva, the object of attainment con-
sisting of the Brahman and the means of attain-
138 m upisana
‘rm: upfisakalt —0ne who meditates (the irr-
tlividual sell)
RJ.ii.4 (1.295)
atttwt upc'tsana-mcditation
Star (96)
(1) kmlufr ----- dhyc'tnmir
kmtu. means resolution; meditation.
(2) S.m.iri.42 (687)
upfisanfinin't ------ Itn'yfitmakatufil
Because meditation is ol'the nature oliaction.
(3) s.rv.t.1 (766)
apt‘ ------ abhidhiyate
By the word upfisanfi and nirlidhyfimna are
implied acts involving inward mental repeti-
tion.
R.I.i. (L59)
( l) Jar-aim ------ ulttan't
That knowledge which is enjoined as the
means of final release in all the Upamsuds is
meditation alone.
upfisanatit ------ nirvacanfiara
‘Meditation is steady remembrance, on the
ground of observation and statement.
(2) R.I.i.4 (1.154)
Brahmafmipti ------ upfiyalfi
Meditation is means to attain Brahman.
(3) R.I.ii.23 (1.328)
tipritanmv't ------ jrifinath
Knowledge which is capable of giving rise to
the realisation of Brahman and which has ac.-
quired the character of devotion is called
upfisamm't or meditation.
(4) R.I.ii.25 (1.333)
tasmfid ------ upzisnmttjm
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W
W

By means
means of
upfiia nagu no
upllsanagu I} a

the passage,
of the passage, ‘the near...‘ ete.
“the near...‘ etc. it
139
139

the Vedanta.
only through the Vedanta. Hence
m:
m:

Hence dentascannot
updsyab
uptisyala

Vedfintas cannot
is taught that that same Highest
that that Highest Brahman, be subsidiaty
be the injunctions to contemplation.
subsidiary to the
who is the than even pumsa.
the aksam, is higher than puruga.
that
that is, beyond undifferentiated pmhyti,
the. undifferentiated
beyond the pmhrti, 3mm 14pitfi—meditation
m "pita—meditation
who is sealed the Highest Heaven.
seated in the Heaven. whose M.IV.i.5 (lV.ll)
(IVJI)
essential
essential nature is bliss unsurpassed in excel-
upasanan't (j. I12)
upfisanan't 2)
lence, is to be meditated in the cavity oi
be meditated the
01 the
heart;
heart; that
that meditation
meditation is, in
in nature,
nature, the
the same meditation
meditation
as the kind ofof loving devotion.
the highest kind losing devotion. Mafiatmividmfit—heeanse of
“WIT-[upfiafitmiuidltyfit-hecanse of three—
three-
R.Ill.ii.23 (11.442)
R.lll.ii.23 (H.442) fold meditation
fold meditation
hhnkti ------upfiszman'z
hhnkn' ------ upfiscman'z S.t.i.31 (87)
s.l.i.:n (s7)
Meditation which has
Meditation which attained the
has attained the character
character jiuopfisanarh ------ Brahmnpimnan':
jivopfimnmfi ------ Brahmofulmnan'a (88)
(88)
oi devotion.
of devotion.
Meditation on the
Meditation the individual
individual soul. meditation
meditation on
M.III.iii.1
M.Hl.iii.l (“1.155)
(mass) the vital
the vital force and meditation
force and meditation on Brahman.
Brahman.
upfismui ------
uptismui ------ jirifisfi 155}
jififisfi (I. 155) R.I.i.32 (1.279)
11.11.32
Meditation
Meditation is the desire
is the desire to
to know Brahman.
know Brahman. ------ ityarthalt
nikhz'la ------
m'khila ityarthah
.r'mvaqm ------
.t'mvrtna ------ jiri551'! 15 6)
jififist'z (Rg. 15 6) The meditation
The meditation of of Brahman
Brahman has a threefold
threefold na-
The
The desire Brahman in
know Brahman
desire to know the form
in the of hear-
form ofhear- ture. The
The continued
continued meditation
meditation on the
the Brahman
Brahman
ing, reflection,
ing. reflection. etc. as forming the
the only cause of
of all the
the worlds in ac-

W
cordance with
cordance with His
His own essential nature; the
essential nature; the con-
W upfliunagumi—quahty
upEsanagupu-quality of ofthe
the meditation tinued meditation
meditation tinued meditation of the Brahman
of the having the
Brahman is having the
(pmrm ua)
(pronoun) whole of enjoyers (individual
whole. series ofenjoyers selves) for
(individual selves) for His
His
R.llI.ii.62
R.Ill.ii.62 (11.533) and the
body; and the continued
continued meditation
meditation of of the
the Brah-
Brah-

W
(H.533)
man having the the enjoyable
enjoyable material
material things and
and the
the
W upfimnan'tpa—of
upfisanan'tpa-of the. the nature ofof medita-
medita- auxiliary material
material helps to enjoyment
enjoyment for His body.
.tion M.I.i.3l (1.156)
M.I.i.3l
R.I.iii.39
R.I.iii.39 01.84)
(11.84)
------ lmim'dhyfit
anlar ------
antar lmividhyfit
ytti‘yu------ I‘fipa In
:vtuyu- - - - - - vfijmn't The three-fold
The form oi
three-fold form oi meditation
meditation 01' Brahman
Brahman
There
There are those
those who hold the
who hold the view that
that the
the knowl- within one's seli'.
within one's out
sell. out of self
ol'self and
and in
in everything.
everything.

m
edge which Vedfmtic teachings
which is enjoined by Vedt'tntic teachings as
constituting the
constituting for obtaining
the means for final release
obtaining iinal mafia finish-contemplation
release mafia upfisti—contemplation
of the
is of of meditation.
the nature of meditation. RJVJJ (H.571)
RJVJJ
("'T) upfisanfividhis'esaivmit
m (‘l’) upfisanfividhis’esaivmis 1m-
1m— upfistib -------
upfislill durianfil
----- dun'mté'l
cannot be the injunctions to contem-
be subsidiary to the contem- the denote the
uptisti is seen used
the term updsti used to denote the unin-
unin-
platiou
plation of the
series of
terrupted series of the
activities of
the activities the mind
mind that
that
S.t.i.4
8.11.4 (15)
(1s) one-pointed.
is one-pointed.
------
m:
u/ultya fetal-nan}. (1'.
upliiyn ------ sesatuan't. M. 64)
(V. 114.64)
upasyah—the one who
3W: updqah-thc he meditated
who is to he meditated
Contemplation which which depends on the contem- upon
upon
plated. the
the coutemplator;
contemplator: contemplation etc. can-
the case ol'
in the Brahman. which
which is R.I.ii. l 2 (1.304)
de- R.I.ii.l2
not
not occur
occur in 01’ Brahman. is cle-
wid ol'all
\‘Ulti ol‘diiferencesand
kinds of
ul'nll kinds is be known lath?!
to be known
differences and is to ------ ueyale
lama '''''' uryntn

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m ubltayat'hfi I40 mmfit ubhayal/uipi

In the text, ‘May we...,’ etc., the Supreme Self is mm ubhayathri-under both conditions
said to be the one who is tn be meditated. 5.1111140 (469)
3W ubhayalhfi-fmm either point of view takgz't ------ itt'
$1111.16 (s74) (In the illustration of the carpenter) Carpenter
taduat paramégmva ------ 'ufi (1.375) becomes an agent only when he is in need of the
pro-requisites like the adze etc. for the set wot ks
ubhrtyathfipi ------ Jyl'll of planning etc. but he is a non-agent in his mere
Should the ultimate atoms also be considered to physical presence. So also the soul becomes an
be possessed ol'qualities in a comparitively greater agent only when it requires instruments like the
oi less degree. or should they not? mind etc. for all kinds of work; but considered in
R.Il.i.i.15 (H.293) itself, it is surely not an agent.
mt ------ syul!
R.Il.iii.39 (H.373)
A difficulty arises not only on the view of the at- wig-Edi ------ Immlz'
oms having colour and other sensible qualities, 'l'he self. atough provided with the instruments
htn also on the view of their being destitute of of actions, acts when it wishes to do so and does
those qualities. Errot arises in either case. not act when it does not wish to do so.
M.“ .ii. l 6 (11.88) M.Il.iii.40 (ILl96)
nityrltvn ------ abhfivab In the case of the soul, there is the guidance of
either in accepting that the atoms are eternal or the Lord, as well as the soul's own capability of
itt accepting that the atoms are non-eternal. action.

m ubhayalhc'v-either point of view m ubbaynthfi—twofold division

s.n.ii.2s (387) s.1v.tti.15 (s42)
rtm'dyr'tdinimdha ------ v13 One who meditates with the help of symbols, the
The annihilation of ignorance and the rest must other who meditates without the help of symbols.
be achieved either as a result of complete knowl- R.IV.iii.l4 (H.624)
edge associated with its accessories (of self con- kli-tymit ------ iti
trol etc.) or (spontaneously) hy itself.
The view that those are led who meditate on the
R.II.ii.22 (H.299) effected Brahman and the view that those only
hsaftikulva ------ ulttath are led to the Highest Brahman who meditate on
Neither origination from nothing as held by the the Highest Brahman.
advocates of general momentariness is possible, M.IV.iii.15 (N87)
nor the passing away into nothing on the part ol' pamprfipti; Itfirynprfipti f]. 8 7)
the thing originated. Either of these views gives
rise to error. either reaching the Highest Brahman; or reach-
ing the kitya Brahman.
M.lI.ii.23 “1.96)
Ill-1mm ------ nnutpattift W ubhnynMfipi-Even from either point of
If there is the rule that when there is the cause view (whether adrgta leads the atoms or conjunc-
tltere is the effect or even when the rnle is not
tion helps them)
invariable 9.11.11.12 (sou)
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mmfir
swath: ubhayalhfipi
ubhayathfipi l4]
141 mfi-Ifi: 1lbhnyalir'zga
ublmyrtlir'zgn

paramfizifinén'z ------
karma (1".
paramtiqifimin't ------ karma M. 4 34)
(V. M.434) b0th the
both the (ether) sizes become
(Other) sizes become permanen t, distinc-
permanent, distinc-
Whether that the
Whether it is accepted that the primordial move- tion ceases
tion exist.
to exist.
ceases to
ment in
ment in atoms the cause or
is the
atoms is or not, there can be
not. there be $1131.36
shims (409)
no movements the atoms.
in the
movements in
------- syfit
[adval -----
ladval
R.II.lLl 101.291)
R.Il.ll.ll(11.291) The initial size and
earlier initial
The earlier and the size of
intervening size
the intervening of
tadidmiz ------
ubhayathfipi
tadidmit ------ ubhayathtipi the soul
the soul can also
also he
be permanent, and hence
permanent, and hence there
there
ls the
Is the primary of the
motion of
primary motion the atom produced by will be among the
be similarity among the magnitudes.
magnitudes.
the mom's
the adrsta or
mom's own adrspa or by the adysta
the found in
Maria found in R.II.ii.34 (II-31
RJI.ii.34 (11.311)1)
association with
association the individual
individual sell? Neither alter-
sell? Neither alter- fitmanaira
native
with the
native is possible.
------ nilyritvril
('ilmanaim ------ nilyrllvril
that is
Both, that
Both. the soul
is the in the
soul in the state of release and
of release and
M.l].ii.l2
M.11.ii.12 (H.815)
(11.83) the size
the of that
size of that soul
soul are
are permanent.
permanent.
ii-uara
ii-vara ------
------ abhfivfil
abhEvEt M.H.ii.36 (11.108)
M.11.ii.36 (HJOB)
the Lord's
Even the
Even granted tn
be. granted
will, he be eternal;
to be eternal; even
even
Lord's will,
------
.t'arira ------ syfit
.t'afira sycit

m
the Lord's
if the eternal.
be not granted to be eternal.
Lord's will be
Both the soul
Both the and the
soul and may be permanent
the body may permanent
m ubhayathfipi—in
ubhayathfipi-in either case for the
entities. for
entities, the reason
reason that
that the
the body in the
body in the mun-
mun-
§.lll.iv.43
s.m.iv.4a (150)
(750) dane life is in no way different
dane lile from the
diITerent from the body
which is granted to account for the size in the
the fi-
yadt' ------
yadi ------ ubhayathfipi
ubhayathfipi nal state.
nal
Whether the
Whether
their
the lapse of
their respective
respective orders
sin or a major
major one; in
the continent
of the continent people from
of life constitutes
orders of
either case. .. ..
in either
from
Whig
minor Ml! uNmyaprahfiravfihta-characterised
constitutes a minor
by both
both (the
(the
ublmyapmkfimvfiiita—characterised
intelligent
intelligent and
and non-intelligent
non-intelligent things
the Lord's)
as the modes.
Lord's) modes.
R.Il'I.iv.43
R.Il'1.lv.43 (H.559)
(11.559)
R.lI.iii.l8 (11.358)
11.11.111.18 (H.358)
1n the case of
ln the the fall
of the from celibacy being of
fall from of the
the
nature ofa
being of
ofa minor
minor sin
the nature ofa
of the. of a major sin.
sin.
the case ofits
in the
sin as well as in
mm
[1011
tion
ubhayabhavané—mo forms of
ofits W ubhayabhivamtwo imagina-
ofimagina-

M.fl].iv.43
M.111.iv.48 (111.333)
(111.333) R.I.i.l (L253)
R.1.i.l (L253)
s’ubhavisaya ------
.t'ubhavisaya ------ ca Knmta-bhivnnfi and Bmhma—bhfivanfi
Karma—hhr‘wanfi and Bmhma-bhr'wanfi

on
for
account of
on account of the
for good things.
desire or
the desire the absence
or the absence of
of desire
desire m will’
malt
Wfi'l' ubhayamapt' kinds of
farimn't—two kinds
ubhayamapi .t'arimn'z—two of
bodies
bodies

am
m what
fulness
arlhavatvarh—ineaning-
ubhayathd arthavatuafb-tneaning-
W“ ubhayatha'
two
S.i.iv.5 (232)
s.1.iv.s
fulness at two times
------ upalabhyale
slhflbm't ------
slht'tbm't u/mbzbhyate
R.III.iii.29
R.111.iii.29 (.492) The gross is what
(body) is what is
is directly
directly perceived.
The gross (body) perceived.
Jllkflll
sultry-m ------
------ arthalt siksman'z—subtle (body)
siksmavr'i-subtle
The
The giving up of a part
up of part of the meritorious
of the and
meritorious and
sinful deeds
sinful the time
deeds at the time of the soul's
of the soul's separation
separation MW ubhayaliriga—a two-fold characteristic
W ubhayalir'ign-a characteristic
from the
from the giving up
the body; the up of the remainder
of the s.m.u.1i (582)
remainder s.m.u.1t (532)
occurs afterwards. the path will have
Then only the have a santt'
meaning.
meaning.
afterwards. Then
------ lihgab
Janti ------ lir'tgalt

Sum:
about Brahman
Vcdic texts about
Vedic Brahman are met with
with which
which
summation: ubhayanityatvfidauiiesab-since
ubhctyanityatvc'tdxwis’egah—since are indicative of Brah
indicative of with both
Brah man with both qualifications
qualifications

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“Wists ubhrtjalir'tgfit 142 want-111m ubhayatyimohfil

and without qualilication.’1he text ‘He is. . .,' etc.
indicates that Brahman has all attributes and the
Lext ‘1t is etc. indicates that It is devoid of at- R.IV.iv. l 2 (11.645)
tributes.
R.lIl.ii.Il (H.434)
ubhayu ------ anagatan't
hi all the Vedas and Smrtis, Brahman is described
as having,r characteristics of double kind; viz. on
the one hand freedom from all imperfections; and
on the other possession of all auspicious quali-
ties. The texts, ‘He is devoid of sin...,‘ etc. and
‘l le is possessed of all auspicious...‘ etc.
M.lll.ii:11 (mas)
Indication in both ways (from difference ofplaces
or positions)
Wubhayaliiigil-because of the indicatory Imaa't ------ in‘
marks ol' both kinds
S.H1.iv.34 (144)
ubhafva ------ iti
on account of the indicatory marks both in the
Vedas and the Srmflis. As for the Vedic indicatory In some places, the non-difference of the indi-
mark. the text, ‘The brrihma'gtas..., 'etc.
The indicatory mark in the Smyti, ‘He who. . .,' etc.
R.lII.iv.34 (11.556)
ubhuyu ------ ca
Because in the scripture, in enjoining both the
rituals for fis'ramas and the auxiliaries of Vidyz't,
their application is recalled through the words
‘sacrifices’ etc. and because also there is no proof
to establish tlilI'erence of works.
M.IlI.iv.34 (111.320)
indication of both as to both.
ya ------ vijtfiifisitavyalt
The attainment of right and wrong knowledge
respectively by both Indra and Virocana.
Mil ubhayavidhaHf both characteristics
s.rv.iv.i2 (ass)
yadc't ------ saitltalpr'tt
When a liberated soul wishes to have a body, he
gets one; and when he desires to remain without
it, he has none.
(ital: ------ manyale
The released may, at his liking he with or without
a body.
M.IV.iv.l2 (IV.108)
evari: ------ manyat:
A liberated soul can enjoy either with an external
hody or with the body of pure intelligence.
awwqim'tt ubhayavyapades'il-since both are
mentioned
5111.11.27 (sos)
1n some places a difierenee between the individual
soul and the Supreme Self is mentioned, as in
‘therefore one...‘ etc.
k-uacit ------ in’
vidual soul from the Supreme Self is mentioned
as in ‘That thou art‘ etc.
R.Hl.ii.26 (H.442)
ubhttya
Because both oneness and distinction are taught
in relation to the Brahman. Onencm is taught in
the text, ‘The Brahman...,' ctc. Distinction is
taught in the text, ‘Indeed, entering...,' etc.
M.Ill.li.28 (111.133)
was ------ mpmsa: (1. 133)
ln thc following Vedic pasages, ‘He who. ...' etc.,
‘Now he. . .,' etc. the Lord is spoken of both am the
blissful and bliss.
m ubhayaqwinmhfil-on account ofboth
(the person and the path) being unconscious
s.1v.iii.5 (s21)
ye ------ ' rtmfitrmtryan't
Those who would pass along the path through
flames etc. have their senses and organs bunched

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mm
mm

up owing to their
up
ubhaya—sfimafijasyat
ubhaya-sfimarijasyit

their separation from the bodies

from the and then
bodies and
143

the support
then its being the
sunfish
msg#sfit
support has to be explained
ubhuyalwtulw
ubhayaheluke 'fn

the
the flame. insentient.
flattte, etc.. they being insentient. secondary significance.
through secondary significance.
M.IV.iii.5 (N78)
M.[V.iii.5 R.I.i.28 (1.171)
Kid-23 (I. I 71)
un account
on 01'
01' doubt arising
doubt both
arising regarding both pflmavikye ------ pmtipfidyate
pfimavikye ------ pmlipfidyate
p17 molt la ------
pfinlokla vyfirrmhe
------ uyfimohe former passage.
In the former ‘His tliree....'
passage. 'l-lis three...’ etc.. the the
doubt whether vfiyu mentioned
doubt as to whether mentioned in the be-
in the be- heaven is pointed out as the
Highest heaven the position of of
is (Ilivfihika véyu mentioned the end location.The
location. other passage,
The other ‘Beyond the.
passage, 'Beyond the. ..,'
. . ,' etc,
etc.,
ginning (Itivfihika or vfiyu mentioned at the end

m
is filwfihika.
fili'urihika. the Highest
the Heaven is indicated
Highest Heaven indicated to be be the
the bound—
bound-
ary. Thus the teachings are different.
Thus the different. But even in
m
01‘
01' of both.
account
ubhaya-rfimafijasyfit—On
m m ubhaya-rrimafijasyfil-On aceount
the propriety of both.
propriety in the
both these
regard to both teachings there
these teachings
oftheir import and
the nature oftheir
there is similarity
and there
similarity
there is nothing
$3111.20
s.ttt.ii.2o (588)
(ssa) hinder such
to hinder such a recognition.
M.l.i.27 (1.145)
H.145)
wan-L ------uvimdhal}
evan't ------ at'imdhali M.I.i.27
Since the illustration
Since the reflection of
(the reflection
illustration (the the sun
of the sun in trisapmbkfipeltyayfi ------
in trimptahikfipekfayfi ------ avirodhét
avirodhit
water) and
water) and the illustrated (Brahman)
thing illustrated
the thing have For
(Brahman) have there is
For there contradiction between
no contradiction
is no between thethe two
propriety from ofveiw (a participation
from this point ofveiw refer to the
participation texts, as they refer the different views of the
different views
in increase and
in increase decrease). .. ..
and decrease). subdivisions of
subdivisions of the universe, into
the universe, into three regions or
three regions or
R.III.ii.2O
111111.120 (H.439)
(H.439) seven regions.
reg-ions.

ubhajm ------
ubhaya ------ bhavali 3m
3W Tl'i'l
Lord,
1T3" ubhayasyn
who is
Lord, who is the king
r5j5-king of
ubhayasya réjé—king
the king of
of both
both
of both
classes
classes
both (the
of
of beings—
beings—
Just as ether, itselfseparately
connecting itselfseparately
ether, although connecting
is touched the imperfections
imperfections and demons)
gods and
withjars
with jars etc. not touched by the
ofjar andjust
ofjar the sun, although seen in
and just as the sheets
in sheets M.IIl.iv.38 (III-324)
MJIIJVJS (111.324)
of touched by their
of water is not touched their increase and de'
increase and de-
crease. Thus
crease. Thus both examples
hath examples dealt
dealt with
with regard W513! ubhayahctuke'pi—arising from either
to WW ubhayahetuhe'pi-arising
Brahman
Brahman are appropriate and and consistent.
consistent. of
of the
the causes

M.lll.ii.20 (111.120)
("1.120) Sums (sat)
S.n.ii.ta (331)
eumr'i ------
math sfimarijasyan'z
------ .tfimarijasyan't ubhayafimkfimfi
ubhaynpmka'mfi

Only on the admission of

the admission either of
gradation in the inten- either
of gradation the two sets
of the sets of
of causes
cause;
sity of
of devotion,
devotion, etc., the even-handedness of
the even-handedness the apuhemkajm
of the ------
aauhemkafm ------ ripafz ripah
Lord
Lord towards
towards Brahms-t
Brahma and others on
and others on one
one hand, and Be it
hand, and it either combination of
either a combination of the
the elements and and
the other
the other souls other hand
the other
souls on the hand can be be explained. the

mm
the elements
elements arising
arising from
from thethe atoms or a combi-
combi-
nation of
nation of the
the five groups of
five groups arising from
of things arising from
mm ublmyasmz'nnapyavirodha't-be-
ubhnyasmz'nnapyavimdhét—be- those groups.
those groups.
cause there
there is contradiction in
no contradiction
is no either case
in either
RJLiLI 7 (H.296)
RJLiLI (11.296)
s.I.i.27
9.11.27 (31)
(at)
the aggregate)
(even on the aggregate) withwith its two causes
causes
divi ma. sad
dis/i am. ------ ufladiiyale
sari ------ ttfzadifyazc
Bralnnan.
Brahman, though above heaven. is taught as ex-
above heaven,
------ ufmpadyate
mmudfiye ------
.mmudr'tye ufmpadyate
in heaven.
isting in heaven. That
That aggregate
aggregate which
which consists of
consists of earth
earth and
and the
the
other elements
other elements and and of which the
of which atoms are the
the atoms the.
yadfi m ------
yada wfikhyqvan't (V. M. 150)
------ vyfikhyqvafl't and that
cause; and further aggregate
that further aggregate which consists
consists
Then.
Then. however. when when limit
limit is primarily
primarily intended, ofbodies,
intended, of sense—organs and
bodies, sense-organs objects, and
and objects, and by which
which

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my
W
the elements
ubhajyfikaitksfi
ubhayikarikgfi

muse—these two aggregates

the muse-these
elements are the aggregates
144
144

Here the term

Here by the uni are called
teiiit mm?
we
man

Virupi antl
called Vt'truzzi antl
'I'mfival
'_m&va!

with their
their two-fold
two-fold causes. .. .. Supami.
MJl.ii.18
MJl.ii.18 ([139)
(H.89)
Either
Either when caused by aggregates
caused of (atoms) or
aggregates of
caused
caused by individual
ubhaya
individual atoms.
------ “rem
Ubhdjd""" ajmiptih
m: ardhvaretfib —-celibate
adieu: firdhuantib
S.m.iv.17 (727)
S.m.tv.11
—celibate

if be said
atoms) be said to he the efl'ect
be the effect firdhaua
lf an aggregate
of
aggregate (of atoms)
of atoms each other
other or the
the effect of
effect of
------ .t'n'tyau
irdha'ua ------ .t'n'tyate
upon each
atoms acting upon
heard of in connection
of in with the
connection with
another Knowledge is heard
Knowledge the or-

W
anorher aggregate.
aggregate.
der of
der of life
life (that sarimyfisa) in
(that is sa'rr'myésa) which continence
in which continence
W ubhrzyahariksd—both
ubhayikaitksE-both the desiderata
the desiderata observed.
is observed.
is
R.I.ii.l
R.I.ii.l (1.287)
(L287) R.III.iv.l7
R.IlI.iv. (H.544)
1 7 (H.544)
the
the need meditator for
need for a meditator meditation enjoined irdhva
for meditation ------ a'hgarh
t'mihva ------ wig-am
in the
the scripnial and the
scripnial injunction and the need
need of
of an because with regard
because with regard to in their
celibates in
to celibates stages of
their stages of
object of
object of meditation.
meditation. the vidyi
life the vidyé relating to the. the Brahman
Brahman is seen to

3W
BWI'FH'lT-L ubhayamnfinfit—on
being declared
ubhayfim'nfinEHn account of
declared
exist.
both exist.
of both
M.l.II.iv.l7 (111.303)
M.lll.iv.l7
S.l.iv.25 (272)
Sims those who
those who are. celibates (mn'mynim order
celibates (.tmfinya'srz order of
of life)
ttbhau ------
ubhau
Both creation
Both
amnr'iyem
------ Emnfiym
creation and dissolution are spoken
and dissolution spoken ofof by m timid—warmth
‘SUIT ismi—warmth
s.tv.ii.n (808)
accepting Brahman
accepting directly a
Brahman directly the cause in
as the the Sii."
in the
text: ‘All these beings
alone.
from space
beings originate from
and
space (Brah- a-D'ail'“ ......
(Loraiva ...... ism‘?
ills-ma

man)
man) alone. and they merge
merge by proceeding to- the warmth
the fell by to
warmth felt uching a living body belongs
touching
wards
wards space.’ the subtle
to the subtle body.
R.I.lv.25
R.I.lv.25 (H.166) RIV.ij.ll (H.600)
RIV.ii.ll (11.600)
Brahma'pa------- Iti
Brahmazia - - - Ih' aiya ------ upalabhyate
asya ------ upalabhyate
Scriptures also declare
Scriptures alone is the
Brahman alone
that Brahman
declare that the Because
Because the subtle body appropriately does
the subtle does exist
material
mareri al as well instrumental cause of
well as instrumental of the
the world.
world. in
in some place, before
some place, before thethe death
death ofof the man of
the man of
The
The text, ‘What was... etc.
‘What was...‘ etc. heat.
Vidya who has begun to die, heat discerned
Vidyfi is discerned in
M.I.i.26 (1.390) the gross
the gross body existing somewhere.
body as existing somewhere.
------
em ------ ('zmna'mit
em z'zmnfim'zt MJVJiJl (IV-55)
MJV.ii.ll (IV.55)
In
ln the Paiizgi
Pair'tg-i Smti, Lord is explicitly spoken
the Lord
Sm“) the spoken ------ pamn't
11pm? ------ (Rg. 55)
paran't (Rg.
of
of as both
both Pmkm' and Pumsa.
Prakm' and Pumsa. the Saupartm
the .c’mti, where
Saupama .tmti, where the
the term ismfi is em»
term 11.5an em-
3T“
3W umfi—speech
anti-speech ployed.
ployed.

M.IV.ii.l (N36)
M.IV.ii.l (N36)
vagabhimfini ------
vigabhimfini ------
umzi presiding over speech
umfi
m possessed of
asmdvat—that possessed
magma-val-that
remain unperceived
remain unperceived
M.IV.ii.ll (N54)
M.IV.ii.ll (D354)
of the power to
the power

am,
am;
...... W" a 37)
...... WI‘ U_ 37) ------
tatra ------ vijinanli
tatra vijfinanli

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3311111111111
W filiapampmyéya
ihfiparapa-iyliya 145
145 113? 3113171:
1137 arm: elm fitmanah
aha fitmanali

That
That possessed
possessed of the power
of the remain unper-
power to remain unper- HEW‘! figure—the immortal
RENEW ruiksam-the immortal and
and the
the indestruc-
indestruc-
ceived is the Brahman which they nei-
the Supreme Brahman nei— tible (the
tible individual self)
(the individual

m
ther
ther smell, nor see,
see, nor hear, nor
nor hear, nor perceive.
perceive. R.l.iv.8 (H.114)
R.l.iv.8 (11.1 14)

m fihripampaqfiyafiSynony-mous
fihfipampanfiya—Synonymous with
purposefully assumed apprehension (logical rea- 11m‘:
purposefully assumed 1131': skull (Supreme Lord)
—one (Supreme
21ml: —one Lord)
soning).
soning) .
M.I.i.11 (LBS)
M.I.i.ll (1.85)
R.Il.i.4
R.Il.i.4 (H.216)
(H.216)
pradhfina); ------
pradhfinalt ------ 0.85)
(1.85)
Lord
Supreme Lord
1137:
113-7: 313T: ekah ajalt
3151: ekalr —another male
ajab —a.not.her being (indi-
male being (indi-
aatfhfit’t (tam pibantau-two
are? m flan} drinkers ol'
pibantau—two drinkers the in-
ol' the in-
vidual self)
vidual self)
evitable results
evitable results 01' their work.
of their work.
R.l.iv.8 (11.115)
R.I.iv.8 (11.115)
3.1.11.11
S.|.ii.11 (106)
ityaha ------
ityatm
Here
Here the
------ paramfihninau
the individual
(V41111 75)
paramfu-mfinau (V.M
and Supreme Self
individual self and Self are
‘Iii:
second
second
m:
E31: m1]: dull: adm'tiyab —the one without a
deaf: adm'tiyah

stated the fruits

stated to experience as it were the of action.
fruits of action. Suva-t (251)
saws-t
giant ------ A1. II 70)
mtytm't (V. 1W.
ytmir ------ satytm't
mmajrialt ------
mmajfiah ------ uyapadisfab
uyapadirfalt
The supreme
The self which
supreme self which is omnipotcnt,
oinnipotent, o11111ip1'es-
omnipres-
rtam is truth.
ytam is truth.
and the
em and
ent without a second
the one without second is declared
declared in
in
jive ------ upakramfit
------ upaltramfil any of the
any one of the Upuniguds
Upuniguds as the
the cause.
cause.
III.iii.34
111.iii.34 (674)
(674) Brahma ------ pratisrdhfit
Brahma ------ (V M.
pratisedhr'it (V. M. 104)
llere
llere though only the the universe
the the
individual being enjoys, the
the individual uthet than
univeise other Brahman is
than 1512111112111 is denied.
denied.
Supreme Self, transcending hunger etc,
ken ofin
the
of in the
the text as though enjoying
etc., is spo-
spo-
because
enjoying so because
the individual
associated with the
the Supreme Self is associated individual
E
existence
existence
aka fitmanafw-some
311311: elm
‘Eli arm: (deny) the
fitmanafi—some (deny) the soul's
soul's

being on the
the analogy of the
analogy of ‘the people
the statement ‘the 3111.13.53 (ass)
S.IlI.iii.53 (698)
with umbrellas
with umbrellas are moving.‘ ------ upafmzlyemn
£110 ------ uflrtprul'yemn
iha
R.1.i.1
R.l.i.l (1.246) The existence
The existence ol' soul, as distinct
ol the soul. lrorn the
distinct from the
mm'i
mun fii'mnm'u
fri'mnmu body. is being
being confirmed.
confirmed. For
For il‘
11' there
there be no soul.
distinct the body. there
from the
distinct from there can be be no logicality
Both the
the individual
individual self and Supreme Selfexperi-
self and Selfexperi— [or
for imparting instruction about resuls
instruction about results to be
be at-
the fruits
ence as it were the fruits of
of actions.
actions. tained in the
tained other world.
the other world.
M.I.ii.lI
M.I.ii.lI (1.179) Rm.iii.51
R.III.iii.51 (H.522)
(11.522)
zliszzurem—the
vigpttrma-the two forms of Visnu
forms of Visnu only. because the self,
because the self, who the meditator
is the
who is tneditator
Emit ------
aim? ------ pibati ------ rfipmh
j1ifitn‘va ...... ripafl'l
jy'iahfua

The
The one Lord Hari assumes
Lord Hari the two forms
assumes the known
forms known Some are of
Some the opinion that
of the that the indvidual seli'is
the indvidual self is
r'ztmrm and
as fitmrm dwells in
antarfitman, dwells
and antarfitman, the heart
in the heart of
of meditated upon
be meditatcd
to be merely of
upon as merely of the l'orm of
the form of
beings and
and accepts the pure
accepts the pure pleasure arising
arising from
from the knowet
the knowet etc.
their works.
their good works. M.III.iii.55 (111.258)
M.III.iii.55 (111.253)

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1136mm eka ilu'im 146 W zlmlir'tgaka

mits'a ------ bh/ivl'tt smityagjriinadrymn ‘ekatvan't ( 104)

The pitfl and the whole in the case of the will are Ifnity is seen through u-ue knowledge.
but one because the part of the soul rests as the mm». ------ iii (111.511.!) (629)]
subject of experience in the body, which is pro-
duced by the karma of the whole 521mm. Identity means that the connotation and denom-
tion of Om and udgitha are the same.
113i Bilil-TIT aka fikdm-the singular characteristic
ol a thing W ehamabuddhi-idea of oneness
R.I.i.4 (1.156) R.l.i.4 (L156)
(genus) which is non-distinct and the (individual)
yathfi ------ upajrivam
which is distinct. Just as an ellect and an individual give rise to the
idea of one thing, so the effect plus cause, and
Wm ekakmty-hatva-—-done by the same agent the individual plus generic character also give rise
(Brahman) to the idea of one thing only.
R.II.iv.l7 (H.403)
W ekutvfivadhfim giant-assertion of unity
act of differentiation of names and forms
SJILiiiJfi (ssa)
W ekahe'zranatvu-being the only cause (of unity of Supreme Self and (individual) self
all the worlds)
R.Il.iii.1 (11.389)
R.1.iv.22 (11.153)
declaration of oneness 01“ Brahman (before cre-
Supreme Self ation)
W elmjfiti-one who has a single birth (a m elmpmlayatvkmerging into the same
s'i'tdm) single'unity.
$1111.36 (212) é.1.iv.22 (265)
WM": ekajitiyuguli —association with each W eliapmsavutvu-emerging from the same
Other under the same genus (non~intelligent thing single entity.
and Brahman) n
S.I.iv.22 (265)
R.IIl.ii.26 (H.443)
W ekumsa-homogenous
Wm ekajiwzqavahfirHerbal reference
that there is only one self S.I.iii.l (147)
3.111.115) (51s) R.l.i.1 (1.201)
sadeuu ------ vyavahfiralt w Mala-one
Existence itself comes to be called indirectly t1 soul R.l.iv.10 (11.118)
because of the intervention of limiting adjunct. The word ekalab means of uniform nature.
This being the case, so long as the continuity of
the bondage is there in relation to one particular M.lV.ii.5 (IV-45)
ufn'idhi, till then there is a vyavahfira that there is a Absolute (the Supreme Lord)
particular fiua.
W ekaliiigaka-having one aspect (Brah-
m ekatva-oneness man)
$1.118 (ios) s.n1.11.21 (559)
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mm
Willi

Wmtlakyamammw—be
ekavfikyatopabandhfit
eka'ua'kyatopabandhfil

Wehrmfikyampabandhfit-hecause
becoming connected
cause of
of idea
idea
147
147

M.lV.Ii.6 (IV.
M.IV.li.6 47)
(IV. 47)
w
W ekasya
(hasya

becoming through unity

connected through unity of do not
do not enter one element
into one
enter into element
S.ttt.iv.24
S.tu.1v.24 (736) na ------ dan’ayawl;
"a ...... dayiayala'.‘

mam ------
mm: upayogacca
------ upayogficca ofthc gods do
the rest ofthe
All the do not enter into
into only one

m
The
The stories the Upanisadsin
stories in the Upanctadsin thethe respective
respective con- element. The
element. The text, ‘into the
text, ‘lnto the earth, Rbhus enter;
earth, Rbhus enter;
texts are connected with the
connected with the proximate medita- medita- into Varugm,
into Ahn'ns....' etc.
Vamgm, Asa/ins...’
tions through unity of
of ideas.
ckasminnararhbhanfit—owi n g to
WMminmmrhbhauit-owing ro the
R.m.iv.24
R.Ifl.iv.24 (11.549)
(H.549) impossibility of in and the same
impossibility of presence
presence in one and the
ama ------
ama~~~~m in thing
Because the
Because the Vedanta in the
stories are in
Vedanta stories s.n.ti.33 (404)
the same con- $1111.33
text logicaly connected
‘The self....'
‘The
connected with such injunctions as, na
self...,' etc. ......
na ------ syfit ”at
The sapiabhaiiginaya
The saplabhaaginaya ol’juins notjustiliablc [or
oil/aim is notjustiliable lor
M.IH.iv.24
M.111.1v.24 (111.310)
(111.310) lor such con
it is not possible lor U'adicotry charac
conu'adicotry ter-
character-
evan't ------
wan}. bhavan'
------ bhavali istics as existence
istics and non-existence
existence and non-existence to be be associ-
The
The consistency of scriptural
scriptural passages secured, ated
ated simaltaneously
simaltaneously with
with the
the same thing, just as
consistency of passages is secured,
so as to form connected topic ofexposition.
form a connected much
much as cold
cold and
and heat
heat cannot
cannot be.
be.

W
W31? ekam'jfiéna—knowledge
S.t.ii.21
ekavijfiéna-knowledge of One
9.1.11.21 (126)
R.lI.ii.3l (H.309)
RJIJLBI
ekasmin- ------ asarr'zbhavfit
ekasmin - - ' - - asaiiibhavfit
contradictoryattributes
Because contradictory
Because attributes such as existence
existence
The
The all-inculsive Brahman is the
all-inculsive Brahman the intended
intended subject- and non-existence
and non-existence cannot at the
the same time
time be-
be-
matter of of the knowledge
the knowledge of
of One.
One. long to one thing, as in the with light and
the case with and
RJ.iv.20
RJ-h20 (H.148)
(H.148) darkness.
darkness.
elm ------ sma
elm ------ 1111a M.H.ii.33 (TI.
M.Il.ii.33 IDS)
(Tl. I05)

As‘marathya
Asmarathytt is of of the
the opinion that
that through the
the ind ------ usavizbhavfit
syfid ------ asavr'ibhavfit
knowledge
knowledge ofof a certain
certain one thing-namely
thing—namely the The moods enumerated
The seven moods thejaina dor-
enumerated by lhejaina dot‘-
individual
individual self. the Supreme Self
sell', the denoted.
Self is denoted. 'somehow....' etc. are contradictory
trine, ‘somehow...’
trine, contradictory atv

WW
III-TM? ehasmin
fire.
fire.
ektmni'n no-not element viz.,
na—not in a single element viz.. tributes. These cannot be
tributes. These be admitted
admitted to be in one
and the same thing. Evidences
and prove it are ab—
Evidences to prove 11b-
sent.
s.Iv.ii.6
s.1v.11.6 (304)
(804)
Ill-TR! ekasya—for the same word.
ekasya—for the
m2 ------ avatigyhate
m1 ------ avatisthate ‘Ilia-Fl
It not a fact
lt is not that at
fact that the time
at the ofthe soul's
time ofthe soul‘s desire
desire Sums
sums (425)
to attain exists in
attain a new body it exists the midst
in the ofaa single W
midst of ------ ,1,-
ekarva ...... iii
element, viz., fire.
element, viz.. How can the the single word
word ‘originated'
‘originated’ occurring
occurring
R.IV.ii.6
RJVJLB (H.597)
(H.597) in the
in 'From that....'
the context ‘From than...’ etc. have
have the
the pri-
with each mary
mary sense, when
when it
it has
has a secondary
secondary sense?
sense?
not with separately
each separately
7m
...... smrti
m1 ------ smfti
R.II.iii.4.
R.Il.iii.4. (H.342)
------ iti
There
There is of Mae
association of
is no association with each
Pnizza with ele- ekasyaiva ------
each ele-
ment separately,
separately, because each one separately
because each separately is Since, the passage
in the
Since, in ‘from that...,'
passage ‘from that...,' etc.. the
the word
word
incapable of producing any
incapable of any effect. ‘sprang‘ cannot be
'sprang' taken in
be taken in its literal
literal sense. it
it may
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was}:
W ekawan'zpabhwkt
ekaruan'zpabheda 148 mm:
1:3? mint:
Ea‘! etma
eima uyakhyauih
vydkhyfitfib

he used there
he used in a secondary
there in secondary sense, while the same
while the mode the non-intelligent thing
mode thing in an extremely
extremely
word
word as as connected
connected with the subsequent.
with the ‘from
subsequent text, ‘from
text, subtle denoted by the
subtle state, as denoted the word 'tamru
‘tam/ti '.'.
w'iyu. .. etc. may
My”. may have its primary
primary sense.
M.11.iii.5
M.ll.iii.5 (11.124)
(11.124) W gaunt—power to move
W gawk-power
S.1.iii.39 (213)
S.1.iii.3!|
ekmya ------
ekmyn ------ yuktaiva (I. 124)
whose command
Brahman by whose
Brahman command the whole universe
the whole universe
lt is possible that
It and non-origination
that origination and non-origination is impelled into action.
impelled into action.
apply toto the ether with
(same) ether
the (same) reference to
with reference the
to the
R.1.ii.i.40 (11.85)
RJJiiAO

W
primary and secondary senses.
and secondary senses.
:janan'tmeans
q'anan't kampanan't (trembling). On
means kampanan'i On account
W ekammpabheda-ihe
ekasL-mfipabheda—the distinction of ofof fear
fear from the Supreme Lord, the
from the the whole
whole world
world
one individual
one self from
individual self other similar
from other similar selves
selves is impelled into action.
into action.
R.I.i.1
R.t.i.1 (1.254) M.I.lil.39 (1.325)
M.l.iii.39
results from
results from the external covering
the external of karma
covering ofkarma ------ (I326)
ya! ------ astute ([326)
Brahman by whose
Brahman whose command the whole
command the whole universe
universe
REIT 3131
Q3?! 3N" ekci
ekE njE-one unborn (Pmkfli)
ajE—one unborn (Pmkrti)
impelled
is impelled into
into acLion.
action.
R.I.iv.8 (11.114)
intended
(11.114)
intended for the the individual
of the
the enjoyment of self
individual self m§.I.IV.l6 (251)
s.1.1v.t6 (257)
word ‘tltis'
etacchabda—the word
m etacchabda—the ‘tltis'

W
W ekfigmté—concentration
ahfig-mté-concentration (of mind)
S.tv.i.n
S.tv.i.n (784)
------ nirdt'iynu'
pratyakyn ------
pmlyaletn
The universe
ni'rdt'fyam
that is perceived
universe that perceived directly is referred

W
'l'he referred
R.1V.i.7 to by the word 'this'.
the word 'tl'iis'.
R.IV.i.7 (11.480)
(11.480)
M.tv.i.n
M.W.i.ll (N20)
(I'V.20) eladeufinuifixanam—‘itldeed this
W eladeufinuifiranam-‘intleed this is
the law’
the law'
11:51-71
FEET-Ti tritium—invariable rule
ekrinm-invariable rule
R.Il.ii.42 (H.328)
R.Il.ii.42 (11.328)
S.u.i.25
S.n.i.25 (332)
the Ffificuniha
the firm:
Pfificunitm iisha
R.t.i.23
R.I.i.23 (L253)
(1.253)
eta—these two
1!? ate-these
Eh
1131???? 311%“:
11317??? ekfinrma avisnyab
W ekfintena
311%“: ‘I —not in-
atrigayah na —not in-
M.W.ii.22 (H168)
M.IV.ii.22 (“363)
non-object
variably a non-object
S.t.i.1
S.i.i.1 (2) the courses leading to Brahman
the two courses Brahman and
and Moon
Moon
(Northern course and
(Northern course and Southern
Southern course).
course).
jivn ------
Iiva ------ ih' m (14111.18)
(’V.M. 18)

The jive: though not an object.

The {fun non-different 12??
object. as non-difl'erent fliML-tena
2%? 11|‘?I'lu'lil'lilftm'm pararr't
panm'i wfikhydtan'z—hereby
uyt'tkhyitan't—hereby
from the
from and as selllmanil'est
sell' and
the intelligent sell‘ self-manifest is yet that
that which
which follows
follows is explained

an object in his conditioned fortn.

his conditioned form. R.1.i.4 (1.154)

W
m pkibhfiva—becoming
rkihhfivkbecoming one
R.l.iv.23 (11.164)
(11.164)
the above quotation of
By the
Ry
that release
that
refuted.
is refuted.
Kpastamba, the
of Kpastamha,
obtained through mere knowledge
release is obtained
the View
knowledge
view

tkibhz'wn ------
Pkibha‘llfl abhidhiyate
WW:
------ abht'rihiyale
By the the Wm: elma
denoted the
one’ is denoted vyikhyilfib-Hereby (all
etena vyakhyfilfib—Hereby (all theo-
theo-
the expression 'becotning one’
expression ‘becoming
existence
existence iii undifferentiated by
condition undifferentiated
in a condition ries) are explained.
names and
names [onus 01'
and l'ot'tns of the Brahman who
the Brahman has for
who has for llis S.i.Iv.2s (274)
His s.t.tv.2a
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W
W
------
alma ------ iii
etena iti
ndhamfinadzlit
ulhamfinadmil 1’19
1'19

M.l.iv.22 (1.384)
wit
11mm agar-ti
agar-ti

By the arguments the theory

arguments refuting the theory of
ofpmdha'na ------ manyatc
utkmmigyamb ------
pmdhina utkmmigatalt manyate
as the
the cause,
cause, all other theories,
all other the causes are ln
theories, as the ofone
the case of
In the one who seelc
seels to depart (who seeks
seeks
also be understood.
also to be be fit
proved to be
understood. are proved [it for
for re- final
final release)
release) there
there must he.
must and other
karma and
be karma other
jectiou.
jection. the means
things as the
things means ofattaining knowledge which
ofattaining knowledge which

W
R.I.iv.29
R.l.iv.29 (H.182)
(H.182) the immediate
is the immediate means
means of
of salvation.
salvation.

------
elem: ------ tyfildiyitilt
Through the
vyfildtyfitfil;
whole body of
the whole the group
of the of
group argu-
of argu- dhan'z——Evcn
dban't-Even
mu
W mi m/amapyupanyfisfitmvim-
in
in this
this
mamnpyupanyfisfitwmim-
manner there
there is no contra-
ments
ments Stated
stated in
in all the
the fourpfidaiof
four pidasof the
the first
first chap-
chap- diction.
diction.
all the
ter all the texts which deal with
which deal the cause of
with the the s.iv.m
of the S.Iv.iv.7 (752)
world are explained. They have been explained
have been
dealing with
as dealing
as with thethe Brahman, different in
Brah man, different nature wamapi
in nature ------ manyale
wamapi ------ manyale
from all intelligent
intelligent andand non-ntelligent
non-ntelligentbeings, who who Even
Even though it be be admitted
admitted that that the
the soul
soul mani—
mani-
is omniscient
is omniscient and and omnipotent.
omnipotent. itselfiu
fests itself in its own real nature ofpure ofpure conscious-
conscious-
M.l.iv.29 (1.394) earlier form
ness still the earlier l'orm of of the qualilied Brah-
the qualified Brah-
known from the
man known the texts is not denied from the
denied from the
elma ------
etmrz ------ wfilrhyfitfift
tryfikhyritfilt
empirical point of
empirical IIence there
view. Hence
of View. there is no con-
The
The term
terin “liereby'
‘hereby’ meansmeans thethe whole
whole bodybody ofof doc- tradiction.
doc- tradiction.
trines and
trines propounded for
and principles propounded for interpret- RJVJVJ
R.l'V.iv.7 (H.639)
(H.639)
ing all the
the words Brahman.

W
words as declaring Brahman.
wavit-------
evavh - - auirodham
- - - auimdhan't
W edltctrn51tudvil—the
edhamfinadvikthe person person who
who tries
tries to Even though the
t0 selfisis declared
the self declared to possess
possess an es~
es-
exceed
exceed hishis limits
limits ofof eligibility (demon).
(demon). sential nature consisting only of
sential intelligence, there
ofintelligence, there
M.m.iv.38
M.l‘l1.iv.38 (111.325)
(urns) contradiction of
is no contradiction of the qualities of
the qualities of willing the
the
U'uth ett'.
Wm WM:
uuth clL.
q'e'urttrq east-‘qua: fllnfl'ltivlil
enmitbhfi'ufit uthmmt'gamgt_
utkmmisyamft—
M.IV.iv.7 (“7.102)
(IV.102)
since this state of ofidentity
identity comes to the the soul when M.I'V.iv.7
soul when
it departs from
from the the body. ------ upanyistil
iii ------
iii upanyfisfil
S.I.iv.2l
S.I.iv.2t (263) Thus in the
Thus Saupama Smti
the $414):a gmti thethe enjoyment ofblcss-
of bless-
the intelligent and essential body being
Vifrifinfitmané ------
Vifrifinfitmanfi ------ upapattc}; upapattc};
ings by
declared...
declared...
the intelligent and essential

The
The individual soul, remaining
individual soul, tainted on
remaining tainted account
on account
of
of its association
association with the aggregate
with the aggregate of of body, ‘III!
“TEE esa run-Herun—«He Himself
Himself
senses, mind
senses. mind and and intellect, becomes purified
intellect, becomes purified R.l.i.l3
R.l.i.13 (L225)
([225)
through the practice of
the practice of knowledge, meditation,
knowledge, meditation,
etc. and
and as such,
such, itit can justifiably
justifiably he united with
be united with End
inandamaye ------ darfayitun'i
ndamaye ------ darfayihm':
the
the Supreme Self after it departs from
Self only after from this The indicative
this The expression ‘He
indicative expression ‘He Himself'
Himself’ (the Su—Su-
assemblage
assemblage of
of body etc. preme
preme Self)
Sell) is given to show
show that
that He
He has
has none
R.l.iv.2l
R.l.iv.21 (H.148)
(H.148) other for
other for His
His self.
self.

atah ------
atab ------ sma WT egagzii—desire
W egapE—desire
According the individual
Auduloiui. the
According to Audulotui. sell'when
individual sell'when R.lll.iv.48 (H.564)
R.lll.iv.4B
the body. attains
from the
fii'ittlly departing from
finally the
attains into the
state ofol' the The text
Self. The
the Supreme Self. ‘This se-
text is. ‘This
tene....' etc.
ieiie....' etc.

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11mm
W aikaripya
atkanipya 150
150 affii
and 0mm
uhnh

will
WEI aikarfipya—uniformity nature (con-
aiknripya-uniformity by nature s.1.iv.22 (265)
S.I.iv.22
sciousness)
S.u1.m.54
S.ui.iu.54 (701) Win aikyopadtia—the teaching of
WW ailsvapadefa-the of oneness

W
R.I.iii.44 (11.93)
R.1.iii.44 (11.93)
W aihaitislryan't—‘beiuga Text'
aikafishyan'i-‘being a single Text’ between the
between the Supreme Self
Self and
and the
the individual
individual
R.l.i.1 (L23)
(1.2a) self
------ iii
valzsyati ca ------ ili ------ anavadyan't
aikya ------ anavadyan't
That
That the
the enquiry into works
enquiry into works and that into
and that into Brah- The teaching of
Brah- The of oneness between
between the
the Supreme
man constitute one
constitute one the Vmikfim
Text, the
Text, Vmikfim declares and the
declares Self and the individual
individual self is based upon His be-
based upon
later
later on: This firiraka
1--
‘This sanmlta doctrine connected with
doctrine is connected selfof all because
with ing the selfofall which are made
because all things which made
Jaimini's doctrine
jaimini's contained in sixteen
doctrine as contained sixteen chap- up of the intelligent and
up of and non-intelligent
non-intelligent objects
objects
ters. This
This proves
proves the constitute a single.
the rwo to constitute single are all produced
are all effects, of
produced effects, which the
of which the cause is the
the

W
Text.‘
Text.‘ Brahman.
Brahman.

of the
ness of
aikatntyopades‘a—teachingof
WW aikfitmyopadefrt-teaching
self.
the. self.
of the W
the one- W aidampmjykultjmate
3.11.“ (349)
8.115.!
import (Brahman)
aidamparym—ultimate import (Brahman)

R.l.iv.19
R.1.iv.19 (11.143)
(11.143)
fife? datum-in
me aiht'kam—in this life
in the
the passage, this...,' etc.,
passage, ‘All this...,'
S.m.i'v.5l (757)
S.lll.iv.5|
devfidl' ------
devfidi prukfimlvfit
------ praJcErutt/Et
Because in all all beings,
beings, beginning with and
with gods and
------ bhavali
aihikan'z ------
aihikan't bhavati

with the
ending with immovable things, The generation of
essential The
the essential knowledge takes
of knowledge takes place even in
ending the immovable' things, the
uniform this
this life.
life.
nature ofof the self possesses
individual self

W
the individual possesses a uniform
mode
mode of of knowledge.
knowledge. R.IlI.iv.50 (11.567)
R.III.iv.50 (H.567)
aihihmh meditation, the the result
result ol'which
ol'wliicli is
is worldly
aikfintikaphalatva—the view that aihikarh is meditation,
125m ailuintikaphalawa-the
causes must have their results
have their results inevitably exaltation.
exaltation.
S.lll.i.8 (542) M.IlI.iv.50 (111.345)
M.111.iv.50 (III.345)

W
W aflcfiflhya—unity of meaning
at'kfirthykunity of
R.III.ii.3
R.III.ii.3 (11.426)
(11.426)
of Brahman
revelation of
revelation Brahman may
may occur.
occur.

1132i
Q3? ?‘I aikymh via—absolute identity of the indi-
aihyan't na—a.bsolute Shit olmlt-
3113i: abode
okah— abode
vidual
vidual soul and the
soul and Lord is
the Lord meant.
not meant.
is not
S.I.ii.7 (102)
Sm?

W
M.l.iii.5
M.l.iii.5 (L240)
(1-240)
fiftieth—nest.
niglan'r-nest.

aikyapratipfidanam—Statement of The
W aityapmtipadamm-statement ofthe
residence of
The residence the individual self-the heart
individual self—the heart
identity R.IV.ii.lB (H.608)
R.IV.ii.16 (11.608)
ELL] (ii) (1.79)
R.I.i.1 (ii) (1.79) M.W.ii.l7 (IV.60)
M.W.ii.l7 (“560)
scriptural statements on the the ef-
(of the
the identity (of all? atan'o-woven
31H atan‘n—woven
fect with the
fect with cause).
the cause).
M.l.iii.l (1.251)
Lil-111.1 (l.231)
tannins: aikyasambhava—identity (with
WW aikyasawitbhava-identity the
(with the Su-
Su- the Lord
the Lord in whom the
in whom heaven and
the heaven and earth and the
earth and the
preme Self)
preme Self) is possible
is possible sky are woven.
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3110»;
aiton'» 151 attmfltasfizatz
Mathew aupfidhiha-bhedavéda
aupfidhika-bhedavéda

311
Bil Orb—sacred
Orb-sacred syllable 0171’
0m’ of Bralnnan,
of Brahman, whowho is distinct
distinct from the four
from the four kinds
kinds
3.1.1.22
$11.22 (70) ofsubstances, that is, the
ofsubstances, that the produced ctc., who
produced etc., who oc-
curs in ofllis
in a topic of own, who
I Iis own. who is not subsidiary
subsidiary 1.0
to
praftava—manlm
Mariam-mantra any other.‘
any other.‘
On'tkéra
0151115111 is the Pragmua mantra
Pmrmva mantra
is the 1m
7m m((1 salt ----- ya
soft ----- 'ut'sayatvfil (P. 496)
ya visayatvfit 496) '~
pamrh ------ oritkfim l.iii.l3 (161)
------ 0'hk5rul.iii.13 (161) You cannot deny that that this
this idea
idea of pure fitman pen-
of pure pen-
This very Brahman
This very Brahman thatthat is known the inferior
known as the inl‘erior itself only by llpanisadic
etrates by itself Upanisadic statement.
and this ‘0111'
and superior, is but. this 0712' Hence the
llence the adjectival use is ofof the Upam'sad to its
the Ufmnisad
(lfiflhfiL-ayavam
Udgiu'zfivayavam Ill. iii. 7 (626)‘
111.111; (626) noun pumsa.
noun puntsa.
am
0m forms
forms a part of udgilha.
part of udgilha. Upzmipfirua ------
Upanipfirua ------ aupunisadalj purusalz. (12.11.86)
aupanisadalt purusab. ('V. M. 86)

M.lII.ii.13
M.III.ll.13 (111.104) The word Upamsad is derived
'l'he from mt with upa
derived from
and m' as prefixes meaning destruction
and destruction and and nhvi
nhvz'
wit iii uk'riyamfirja U. 104)
uk'riyamfirj-a (7.104) suffix. It declares
suffix. that the
declares that knowledge ofBrahmun,
the knowledge of Brahman,
0111mm which is
Grain-1m not originated. the non-dual
taking the
taking Brahman near
non—dual Brahman near (one). it de-
(one), it de-
ignorance
stroys ignorance with its impressions. Be-
------
IIan'. ([22) (M.IV.1'.12)
Omkfim ------ IIm'i. (M.TV.1'.12) (II/.21)
(117.21)
cause ofof being the
together
the cause theieol',
impressions.
thet eol', ‘lhe
‘the Vedfintus too
Hari declared by the
H ari is declared the sacred
sacred syllable ‘Oriz’
‘On'z’
known therefrom
Upam'sads ''.. He who is known
are Upam'sads therefrom is the
person propounded
person propounded in
in the
the Upanisads.
Upanisads.

WW
M1.i.3 (1.54)
11.1.1.3
The person
aucityaprfiptattikfirfirthrz—The The
WW aucityaprfiptaztikfirfirthn—'1'he (ittdweller of
person (indweller all bodies)
of all is revealed
bodies) is revealed
significance of
significance modification which
of modification arrived at in
which is arrived in by the
the Upanisadx
Upanisadsonly.
only.
accordance
accordance with of interpretation
the propriety of
with the
which is suited
which the context.
suited to the context. Mttupuwduat—asis the case with the man.-
Maupumdvabas man.-
11.1.1.1?) (1.227)
11.11.13 (1.221) lras ol'
lras' 01' upmada
upusada
R.111.iii.33 (11.498)
11.111.111.33 (11.498)
Bl'l'llillfiii aupacr'ifika—figurative
3111511113? aupanv'irikhligurative sense
The above
The above example show that
example is given to show that the
the quali-
S.11.1v.20 (519)
S.11.iv.2o (s19) ties follow
ties their principal which
follow their which is qualified byhy
R.I.i.l
11.1.1.1 (1.19) them.
tl1e111.

mm autpam'ka—inborn
m nutpallika-inborn
S.I.iii.28
M.I11.iii.34 (111.215)
11.111.111.34
like the pupil
like the pupil
$1111.28 (139)
(189)
(The inferiors are indebted to the superiors)
superiors) as
311W:
311W: EEK:
‘El-T‘: aupanitrzrlalt pumsali
aupaniyarlalt. pumsab —Self pro- the pupil
the pupil is to the
the preceptor.
preceptor.
pounded in
pounded the Uprmisrui.
in the Updnisad.
3.1.1.4
3.1.1.4 (23)
(2s) Mama-at: “11101411144116110111114
aflwfitan'tama aupadhikawhedauada
yo ’wu
imu ------ ananyas'esah
------ ananyaiesalt R.Il.ii.9
1111.119 (11.287)
(11.287)
Of that self, understood
nn derstood from the Upanisadsalone. that the
View that
Upam'sudsalone. View difference is due
the difference due to the
the limiting
limiting
‘who does
does not transntigrate, of the
transmigi ate, who is of the nature adjunct (Bhfiskara).
adjunct (Bhfisltara).

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Rarest Archiver
 DR (Mm)
DR (MR5) K. JAYAMhML
JAX’AMMAL is at present,
is at U.G.C.
present, aa U.GiG-.
Research Associate
Research Assooate at thethe Mkak-rishnan
Radhakrishnan
Insulutc for
Institute for Advanced
Advanced Study in Philosophy,
SLudy in Philosophy,
Unxversity of
University of Madras.
Madras. 1nIn 1979 sheshe earned
eamed her her
Doctorate Degree from
Doctorate from thethe Department
Department of
of
Sansknl, University
Sanskrit, University ofol Madras.
Madras. She was an
Research Associate
honorary Research Assuciale 1n the Adyax
in the Adyar
Library and Research
Ubrarygnd Research Centre.
Ceuue. Her Her doctoral
doctoral
'ra Kmavilfimrh ul Sukumimkavi
Sukumarukau' was
thesis, Sri KyymvilL-uwrll 0f ms
published by the the Higginbolh'ams
Higgmbolhams and and Co.,
Cu,
Madras, in
Madfas Her research
m 1982. Her research pwject tilled
project titled
Simgriambodhumgwmmw
The Siwq'riinabudhasan gmhabhifla qf
0]
s'ivagmyogm—bngmh Tmmkztion
Sivé'grayogin-Engiis Translation with
Iutmduclion and
Intmductivn um! Induces
IndlflcPdeswas published by Lhe the
Radhakrish
Radhakrlshnan nan Institute Advanced smdy
Inbu'lule for Advanced Study in
in
Philosophy, University
Philosophy, Univelslly of ul Madras,
Madras, inin 1993
1993
Madras University
under the Madras Umvclslly Philosophical
Series-50.
Séries-VJQ.
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ALSO O FRO
FROMM iCPR
ICPR
in Ii _ i fir. ..
Minfimsfimafijari
R. 'I'HANGASWAM SARMA
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