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    Sribhasya 3 Book

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    Boram Lee

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    RTT OR PA TST MP HI MTET aaT Tea: THA ATL Se qgURaReRaese aaydaraiar ASSET eq fear -aT AA ETAT TTTTST WATAAA T RURFSAT TATA TART Reaeuseangaaecqaaat: aa RRL BERR TRE Saree gergaaerdiontea: geet Me] «OL estu farret arated afta: UNIVERSITY OF POONA SANSKRIT AND PRAKRIT SERIES Volume I Sribhasya of Ramanuja edited with a complete English Translation, Introduction, Notes and Appendices By Raghunath Damodar Karmarkar Ex~-Principal, Sir Parashurambhau College, Poona ; E2:-Director, Post-Graduate and Research Department, Bhandarkar Oriental Research Institute, Poona. Part III ( comprising the badsye on Siitras from II. 3.1 to IV. 4.22 ) POONA 1964 PREFACE With the publication of Parr IIE of ‘Sribhasya of Ramanuya’ the rask entrusted to me by the University of Poona nearly ten years ago has been finshed In 1957, I was involved in a major accident, when a cyclist ranagainst me and managed to break my thigh-bone, which necessitated my stay aca hospstal for one hundred days and an equal penod at home afterwards, lying prostrate on the bed all the while However! survived all that and was able to walk soon afterwards with assistance, and after a couple of years became more or less normal and resumed my activities, perhaps even with increased vigour I may be vermitted to heavea sigh of rekef, now that the 'Srbhasya’ in tts complete form has been published, It has been a source of great encouragement to me to find that my edition of ‘Sribhasya' has been of great use to students of Ramanuya’s Vidistadvaita I confess I am a Sankante by inclmation, but I hope that I have done no myustice to Ramanuja consciously. It has been suggested to me that an edition of the Sankara-bhasya on the Brahmasttras, on similar lines should be brought out by me Iam accordingly engaged at present on the Sanhara-bhasya T am greatly mdebted to my M,A and Ph D students for the help given and suggestions made to make the edition serve better the requirements of the students and the general reader, Lam grateful to Padmabhtisana Prof R N Dandekar (Poona University) who suggested to me the pattern about the re-arrangement of the text, which has been found to be very useful Dr. Mrs Shilavat Oke, M A,Ph D (my colleague at the Bhandarkar Instrtute), Dr. Miss Sulochana Nachane M A Ph D (M S Unversity of Baroda), and Miss Vimal Thakar M A, (Government of India fellow at the Bhandarkar mstitute } deserve special mention for help 12 vanous ways ‘Thanks are due to the authorities of the Aryabhushan Press, Poona, for the care with which they handled the job of printing chis voluminous work Poona 4 R. D Karmarkar Bhandarkar O R Institute } May 1964 Adhikaraga 1 2 3 4 5 6 7 Adbikarana 1 2 3 4 ” 5 6 7 8 Adhikarana 1 2 3 ” 4 5 6 Adhikaraga 1 2 3 4 ” 5 6 7 8 CONTENTS Text and English Translation Adhyaya II, Pada 3 Sitras (IE. 3, 1-9) 1 3. 10-17 9 (It, 3,18) (IL 3,19-32) CII, 3.33-39 CH, 3.40-41) CII, 342-52} Adhyaya H, Pada ¢ (IL 4,1-3) (11. 4.4-5) (1.4.67) (IL 4.8-11) CII. 4.12) (11.4,13-14) CII. 4. 15-16 ) (IL 4,.17-19) Adhyaya III, Pada 1 (UL 11-7) CIL1.8-11) (11. 1,12-215 CTL 1.22) (HIT, 1.23} CTE. 1, 24-27) Adhytya III, Pada 2 (IU. 2.1-6) CHIL 2. 7-8) (E29) (11.2, 10) (II. 2. 11-25) CHIL, 2, 26-29 ) CIIE.2, 30-36} CIL2 37-40) Pages 707-712 712-718 718-723 723-735 735-740 740-743 743-752 753-756 756-758 758-759 759-762 762-763 763-765 765-167 ‘767-775, 776-784 784-788 788-793 794 795 795-799 800-804 804-806 806-807 608 808-825 825-829 825-836 836-840 Paras 328-332 333-337 338-339 340-348 349-350 350-352 352-359 ~ 360-261 362-363 364 365-368 369 370 371 372-376 377-382 383-386 387-589 390 301 392-393 394-396 397 398 399 400-409 410 411-414 415-417 Notes Pages 169-170 170-173 173 173-178 178-179 179-180 180-183 183-184 184-185 185 185-186 186 186-187 187 187-189 190-192 192-193 193-194 194 194 194-195 196-197 197 198 198 198-203 203 203 203-204 bE B Adhikarana 1 2 3 4 5 6 7 8 9 10 ee .e 13 14 15 « Adhyaya Ill, Pada 3 (ll 3 1-5) (IIL 3 6-9) (IIL, 3 10) (U1. 3 11-17) (il 3 48) CIT 3,19) CUIL3 20 22) CUT 3,23) CTL 3. 24) CUI 3.25) Clit 3 26) (UI 3 27-31) (Ill 3 32) CU 3 33-34) CU 3. 35-37) (IIT 3, 38-40) (TIT 3 41) (I 3 42) (IIE 3.43) CUI 3, 44-50) CI. 3. 51-52) CIT 3.53-54) (IIT 3.55) (III 3 56) CIID 3,57-58 ) CIE, 3, 59-64) Adhyaya HI, Pada 4 (IIL, 4.120) CII, 4. 21-22) CIT, 4, 23-24) (IE 4 25) CIM 4,26) (Il 427) (1M 4 28-31) (CIE 4 32-355 (IH 4 36-39) (IIT 4, 40-43) (IM 4 44-45) (IIT 4.46-48) (uml 4 49) il 4 50) CI 4 51) Pages 841-845 845-852 852-855 855-860 860-863 863-864 864-866 866-867 867-869 869-872 872-875 875-880 830-882 882-885 885-895 895-991 901-903 903-904 904-907 907-914 914-916 917-918 918-922 923-924 924-926 926-930 931-948 948-950 950-951 951-952 952-954 954-955 955-958 $58-960 960-962 962-965 966-967 , 967-972 972-973 973-974 974-975 Paras 418-420 A20A-422 423 424-428 429-430 431 432-433 434 435-436 437-438 439-440 441-443 444 445-446 447-449 450-452 453 454 455 456-460 461-462 463 464-465 466 467-468 468-469 470-484 485 486 487 488 489 490 491 492 493-494 495 496-497 498 499 sn Pages 205-207 207-209 209 209-211 211-212 212 212-213 213 al3 214 214-215 215-217 217 217-218 218-220 220-221 221 221-222 222 222-224 224-225 225 225-226 226 226 226-231 232-234 234-235 235 236 236 236 236-237 237 237-238 238 238 239 239 239-240 QAO ray a Adhyaya IV, Pada 1 Pages 1 CiV.L1-2) 976-979 » 2 (1V.1.3) 979-982 » 3 (V.1L.45) 982-983 » 4 CIV.L15) 983-984 » 38 CV.17-11) 984-986 * 6 CIV. 12) 986-987 GF (IV.1.13) 987-990 w & CIV.L 14) 990-C9] nr) CIV.4.15) 991-992 » 10 CIV.1, 16-18 ) 992-994 w ot CIV.1.47) 994-995 Adhyaya IV, Pada 2 Adhikarana 1 (IV,2.1-2) 996-997 ar) (1.2.3) 997-998 n 3 (IV.2,4) 999-1000 . 4 CIV. 2. 5-6) 1000-1001 " 5 CIV.2.7-13) 1001-1009 s 6 CIV.2,14) 1069-1010 ~ 7 (1V.2.15) 1010 » 8 (IV.2. 16) 1011-1012 ” 9 CIV.2.17) 1012-1013 » CIV, 2, 18 ) 1013-1015 » I (IV. 2, 19-20) 1015-1017 Adhyaya IV, Pada 3 Adhikarana 1 CiV.3.1) 1018-1020 » 2 (1V.3.2) 1020-1022 . 3 (IV.3.3) 1023-1024 ” 4 CIV.3,45) 1024-1026 ” 5 CIV.3, 6-15) 1027-1034 Adhyaya IV, Pada 4 Adhikarana 1 (IV. 4.1-3) 1035-2040 . 2 (1V.4.4) 1040-1012 » 3 (1V,4.5-7) 1042-1045 4 (1V.4.8-9) 1045-1037 » 5 CIV. 4.10-16 1037-1052 y 6G (IV. 4, 17-22) 1053-1061 Paras 501 502 503 504 505 505 507 508 509 510 511 512 513 514 515 516-518 519 520 Sat 522 523 524 525 526 527 528 529-233 534-536 537 538-540 54 542-547 548-553 Appendix A: An alphabetical Index of the Adhikarapas Appendix B : An alphabetical Index of the Strras Appendiz C:; Indes of Quotations Appendix D : Index of important Names etc. Errata Pages 282 243 243-244 244 244 24h-265 285 245 245-246 246 247 247 247 247 248-249 249-250 250 250 250 250-251 251-252 253 253-254, 254 254 235-257 258 258-259 259-260 260 260-262 262-263 1-4 5-12 13-51 52-59 a Geiarent adie: oe | a Praega Hg (afean (, afr {2 ) (328) sieaftzrecami samearaqean fasidterarearrrer- Be wel eer fieiatterindenar aerariag, aftmatee- Raranorae arlene fisteaat at fee’ vam deea— fe gang? 4 agen, efi gat age dada @ sauedaa eee ¢ TENN: Teel a AAT! A aE fey Rare Taare TTI a Wy 4, sreRaaIorgee aaa Forint aeT ‘ated 99 ei mae aise? (a sre) aia | afatiaradmiga Third Quarter of the Second Chapter Not the Sky. on account of not being heard ( mentioned in Srui udu . . ( Adbikarana 1, Sttras 1-9 ) [328] In the case of the systems outside the pale of the Vedas, Sinkbyz and others, we mentioned the absurdity thereof, on account of the contradiction owing to their being based on fallacious reasoning. Now, in order to announce that our own view is untainted by the blemish of contradiction etc., in respect of the worldly existence constituted of sentient and non-sentient admitted as being the product of Brahman, is being held under scrutiny, the mode of its being the product. There, the doubt arises, viz.—Is the Sky originated or not ? What (is) proper? The Sky is not originated. Whence? There being no Sruti ( passage endorsing that ); for, there is the possibility,of something that is possible, being heard, In the case of something impossible, the origination ete., of the sky-flower and the sky, there is no possibility of their being denoted by words. Not, indeed, is it possible to scrutinise the origination of the impartite all-pervading sky, as in the case of the Atman. For this very reason, on account of the origination being impossible, in the creation-chapter in the Chandogya, is declared the origination of entities beginning with Tejas alone in ( the passage ) ‘It reflected— May I be many, may I procreate, It created Light ( Tejas )* ( Chi, 6-2:3 ) In the Tautiriya and the Atharvana etc, ey Para 328 ] afharery e0¢ © TEMA RATATAT SITET: GT? (33) “eaenrerrat wont aa WATT Tt a aii’ (g. 31912) zeny saan fagahacdingnad, eau tn [329] wi ara, afrdiaa— wet FRA orfta rarmreanare: | srdifegardiqaar fe ata: HATTA Taagente sfamrafid anda! aa afraaasd aes TUARaHe | ors frrage, se aT NF [330] gaaiigaia— TeRbarrTs U3 Ml RTT CORATTTETA SITET: WAS? C29) Rgtaga maine wear Ta, CRaispar’ (ar aria) * From that, verily, from ths Atman, the Ahisa was onginated ' (Toi. 21) ' From this, are produced the Prana, mind and the sense -organs, the sky, mind, light, waters’ (Mu. 2.1.3 ) the ongination of the sky, declared in (the above passages) etc., is contradicted owing to the contradiction of the sense 111i [329] This ( prima-facie view ] being reached, it is stated (in reply)- But there is 120 But there is the origination of Akaga; for, the Sruti dealing with supersensuous objects is certainly competent to propound the origination of the sky, although not comprehended from other means of proof. Not again, ina matter known from the Sroti, any inference opposed to it pointing to non-ongination based upon the logical mark—being impartite etc.,—is competent to rise up. The non-origination of the Atman himself is not due to his being impartite, — this he (Sttrak3ra ) would say further 12 u [330] Again (the Pirvapaksin ) raises an objection (pushes his point of view )} — . ~ (The origination-Sruti is) secondary, on account of the impossibility and on account of the word ( Amrta) 31 * From that, venly, from this Atman, Akasa originated ' (Tai. 2-1) etc., — this Sruti describing the origination of the sky can be regarded as metaphorical (secondary }, because it is not possible to, propound the origina- ton of the sky, asin ( the passage ) “It created Tejas’ (Cha. 62:3 ) 99% ] RAGA VFR [ Para 331 qa fader saad at sea, af arwakierata Resets waar t CarparraRe FagTTy’ (& 21a) ae Radiswaraaeqrea 30 [331] wate dy enaanteeniioen, sae pera 7 Rie Seq— eare-- + eqgstaer weRraaa IY It *TEATAT CACHTGIFTT SresreH ae? (% an) ZEA SISA, Nowaal same ETT ‘arent? (9) meaieagames eae tata | ReTeETIT— qa AUTRE ‘aentnere Wri Tara? (gy. wais) Aaa gala Meat saat, aaa sc Samer Ate rer adtsaararaa” (a. wate ) afar ait Bere naeNa, aR! Baye A saOgEaraae Pug Tejas is originated first from Brahman desirous of creating, and so, as the origination of Tejas comes first, it is impossible to propound the origination of the sky, and because, Viyat (sky ) is spoken of by the word Amrta in ‘Wind and the mid-region—this is immortal ( Amrta)'. CBr. 23:3 ) [331] Witis argued —how in the case of the same word Sambhiita, there is a secondary nature in respect of Akaéa, and a primary nature in, respect of Agni? —there says (the Sutrakara }— There could be (different natures) in the case of one (and the same word), like the word Brahman 14 8 There would certainly be in the case of one and the same word Sathbhiita, use in a secondary sense, owing to its primary sense being impossible in the case of Akaéa in ( the passage )—- * From that, verily, from this Atnan, Abaia was originated" + + (Tain 2-1) its primary sense being tacked on in ( the passige } ‘From Vayu, Agni® (Tai. 24) etc., like the word Brahman. As the word Brahman used ina secondary sense ta refer to Pradhana in ( the passage )— . ‘From that, this Brahman, name and form, and food, are originated * (Mu. 199) is used in its primary sanse in respect of Brahman in the same context— ‘Brahman is augmented by penance, from that, food is produced . (Mu. 1-18) — like that. — And in the case of what is tacked on, lke repeated hearing, there does exist the repetition of the denotative.—this is the purport 114 i ‘n34 Para 881 ] stare sie wea AMAA TAT TTA UW Ul [331A] seqvauegatorae faaatiadiat adiat Mee qeafad 4 saa aaa Aagaiacdinat ‘Qaryd yA’ (ar. aa ) cama aaa Tag aTaRUA | Tem fa ahaa staFecarTEAa AE mideda aqcafertatza wala V4 0 weave Ih Il ama Pagaiesraa sdtqa- Cala dat ariieln garg” (ar Ua ) BE TAA ATOR ETT, agreatag wig’ Cat, Mets ) qdaneeeay arias amaiscaiitandta: | a a ‘atria’ (ar sR) 2G aaa seaegal anal: fageacaandin are sdtzari ( The Sutrakara ) refutes— Non-stultification of the solemn declaration, on nccaunt of that being not different 15 1 [331A] It is not proper to speak of, in conformity with the Chandogya Sruti-passage, the metaphorical nature of other Srutiepassages declaring the origination of the sky; because by the Chandogya-Sruti itself has been accepted the origination of the sky, on account of all knowledge arising from the knowledge of Bratman, in ‘By what the unheard is heard C Cha. 6154 ) etc, —the non-stultification of that solemn declaration can be there only on account of Akaga also not being different from that (Brahman), being the product of Brahman 11511 , (And) from the ( Sruti) words 1611 And thus 1 the origmation of the sky apprehended from the Chandogya, on account of the word definitely declaring oneness prior to creation in the passage, ‘The existent alone, gentle one, ths was im the beginning, one alone, without a second” (Cha. 6-21) and on account of (the sky} being apprehended as not being different from Brahman, being a product, from the words (in the Sruti) "AU ths has ths asthe Atman’, (Cha. 6-8°7 ) etc,, Not again, does the Sruti mentioning the origination of Tejas ‘It created Teyas* (Cha. 62-3 ) ward off the origmation of the sky, The apprehension of Tejas having the first place, merely because there 1s not the statement about the origination of ste ] AeA —~ RAE [ Para 332 sraet gemcficat fragt a akigreg nh u . aaeat F Pett SHIT (0H Raped wR? (at tes) RRR Raat TRAE Aa fram, seafiegea diag— gar din wa da Garage carne Ay Selfraa saftaaaa SeagEa THT ENA, TEA | wa a aft ‘arnarahe Farag’ (2 2) a gina oeeneaATaT 19 0 Wat Tafea eaTeATA MN < UI (382) sera eg matter ariegafeeaicae | Rermattat * aanaeaar wre’ (. @, Uae) eas ArafoaAay Uc reg WATT | 4 | the sky, is not competent to set aside the origination of the sky apprehended from other Srutis. 1164 And owing to its heing a modification, there is separate- ness; as in popular parlance 0710 The word Tu has the sense of Ca (and). Owing to Akada being spoken of as a modification in ( the passage } ‘All this has this as the Abnan* C Chi. 68-7 ) etc, the separateness of that Akasa, from Prahman, the origination also has been spoken of that Akaés, Lekavae-—-as in popular parlance — having mentioned —all these are Devadatta’s sons,—by the direct mention of some amongst them being born of him, the birth of all of them (from Devadatta ) is as good as spoken --like that, And this being so, (the passage } *The wind, and the mid-region — this is immortal’ CBr. 2:33) is intended to point out the stay for a long time asin the case of the gods, 471 By this, the Wind (also) is explained 1301 {352] By this very argument, is cxplained the origination, of Mitarigvan,— the Wind, The separate association of Viyat and Mitarifvan is for the sake of referring to (the Sacra - ‘The Tejas from this—~ To the same effect, says’ (Bra. Si. IT. 3-10 ush But non-origination (only), of the existent ( Brahman ) on account of impossibility 1 9 1 Para 832 J sirTeay, RR aeedisaarerd. 1 ora — sae, Fal ze wa) aaa weaheqake ata! cag aai— Eqanaataantaaae 1 SEATED EE ACARTETET SCENE AT | MASALA FETT wdaramaanatrcarta- SRST TRATTEIR ELS 1 agian amar (7) Aaa AE | Le (afer 3, aa tote) [333] aerafiftwer grove amarhagay | eeeit eqafeaaratny fe RaoreraaaCHRON aT Sea, Saez | eft faa — f& arma] Rooreraaega eet Eat Tasaaad mated caer | ‘qantas? (a 3) ata me ke . ame 88 STAUSCARIAT VATETTTA | ‘ae’ (a) The word Tu is for the sake of emphasis Asambhava —non- origination — belongs to the existent Brahman alone Non-orngination of anything apart from that is not possible This1s what 1s intended to be said-— The propounding of the ongination of Sky and Wind 1s for the sake of giving an illustrative imstance The mmposstbihty of ongination, however, belongs to the Highest Brahman alone that ts existent and the omgmal cause Non- orig:nation 1s tnappropriate n the case of everything other than that, such as the entire worldly existence, Avyakta ( Unmanifest ), Mahat, Ahamkara, the subtle elements, sense-organs, Sky, Wind, etc, whose being the product is known by the solemn statement--the knowledge of everything by the knowledge of one, ete N94 Here ends the Viyadadhkarana (1) The Tejas from this — To the same effect, says 1011 ( Adhtkarana 2, Stitras 10-17 ) [333] Everything other than Brahman is stated to be the product of Brahman Now this 1s berng constdered——JIs the production of the inter- mediate products from only the entities — the immediate causes of the various products~~or from Brahman possessed of the vanous forms? What (1s) proper ? From merely the various objects — Whence? The Teyas, for the matter of that, 1s produced from this, Wind (The Srut: ), indeed, says 0 ‘From the Wind, Fire’ (Ta, 21) nou The Waters 1111 Waters also are produced from this Teyas alone (The Srutt) indeed says wt From Fire, the Waters* (Tar 21) J FATA — VRB [ Pare 834 “aaatsgsr ” (a. «R) wee WRT At PCca Rea afteqery: serra 1 targeq Third? (4318) Cn spre’ (a. the) Brae RR [334] aa, orreria a TReahiga t a ore AMR STFTOT | 22 Hl TEETH, RA seta! empfiaed caer TRA Rrar cnr BPRS | TA TPT ETAT BITTE T “aed Gd er aretigy TER Te aed TERE? Car era) let, sreersredt: ciarreftarearTeeTaTes NAAT | TERE ST TAT TAT ‘ahr lage gad? (3.23) sfa gaa. ort, gerreenier, seer wa gfadl wma setearete- ‘That created the Waters" ao (Cha. 2-3) The Earth 121 The Earth is produced from the Waters. ‘From the Waters, the Earth” (Tai. 2:1) * They ( Waters ) produced Food’ C Cha. 62-4) —so indeed says ( the Sruti) || 1211 [334] I say Csays the objector )—How is the Earth denoted by the word Anna? To this ( the Sutrakara ) says— On account of the topic, colour and other words 11 13 [I That the Earth alone is mentioned by the word Anna is apprehended from the topic dealing with the creation of the great elements. Everything that is fit to be eaten is a modification of the earth, and so, the word denoting the effect is used to denote the cause. Similarly, m the concluding part of the passage describing the colour of the elements. it is apprehended thar the sense of the nord Anna is, verily, homogeneous with that ef Waters and Tejas as in the passage ‘What (as) the red colour of Fire, that Cis) the colour of Tejas; what white, that of Waters; what dark, that of Anna (the Earth )* , CChG. 61) —there are also other words in similar contexts— in the Sruti ‘From Agni, Waters; from Waters, the Earth’. (Tai. 21) Therefore, the Earth itself is spoken of by the word Anna, and so, the Earth fs produced from Waters atone. The Tejas etc. that are cited are merely for Para 334 J APATATA, eRe nee aad aerate i SA watered, TaN NTT, ! “caremremrat wot wa: THT Tl we argsvifrry ped fore Ft un? (aun) ‘amare werd 1 TT! (a. us ) ‘aera cremgras BraTe: ea? (a an) ‘athitsaera? (or 41a) RTA ACTON GT HLOTASHTTERT HF 1 3 (335) ca area, waeRE-- TMA J MART EN aa wat! AIAN TPR a or gatiat sort) aa? airarermeye) sirerg— ‘ay ery? sia deer! Sain tea 3g ert vardara’ (a 6RA) the purpose of indication. Mahat and ethers also are, indeed, produced from entities alone immediately near to them, on account of the non-contradiction in understanding the Sruti passages as they are— ‘From this are produced Prana, mind, and all sense-organs, the Sky, Wind, Light, Waters Cand) the Earth, the support. of all (the universe)" CMa. 2:13) ' From that, is produced this Brahman, name and form and food* Chia. 1-1-9) "From that, verily, from this Atman, Akasa onginated‘ CTa.24 >} “Ie created Tejas* (Chi. 62:3 ) —These ( passages ) etc., would be appropriate even if Brahman were to be (anindirect) cause in succession 1131 [335] This (prima-facie view ) being reached, we reply — But on account of his reflection itself, he (the Aiman is the cause,)} on account of the characteristic feature N14U By the word Tu (but) the above view is turned away. That Purusottama alone is the causc evenof the products, Mahat erc., having for body the various entities immediately near to them. Whence? On account of that chtracteristic mark in the form of his reflection, Abhidnyna is the thought —* May I be many’, From the declaration in the Sruti about reflection taking the form of thought abont being many, in the case of Atman in ( the passages ) : * That Tejas reflected ~~ May I be many, may I pyocreate” (Cha. 6:23) 944} FAT — 8-28 | Para 336 ~ ar rT Barr VET: CATT TE” (a are) Rie, OTA AAT RETA OTTO ETE TET BOTA ee ufata orartgie:, aft aeadi menint Set anseticner aia aa 3q708 | wad a aan Sard TEER maT seria “a: neat Tar? (a. wry “aisey faery’ (3. 2iviy ) ‘ wernfe eq? (2 were) “ay Tai faz’ (2 qi) ‘ay rare faq’ (3 WIR) cena earn ‘rer WT RT Ree, rears WO Ter Te aR TAT RT? (aat &) grag 0 3 [336] zara ‘ererrearrd Wot Ta Baa (4. un) seg Baa Fao nae Versa fe— wT ‘Those Waters veflected-—- May te te many, may we procreate” ( Cha. 6:24) regarding also the causes, Mahat, Ahamkara, Akaéa ete., itis known that the creation of their effects is preceded by that kind of reflection itself. And that kind of reflection is appropriate in the case of the Highest Brahman alone having those various entities as its body. It is declared in the Brahmana dealing with the inner Controller, that the Highest Brahman is the Atman of everything because it has everything as its body — ‘Who, abiding m Prthwi* CBr. 3:73 ) ‘Who, absding im Waters" CBr. 3-7-4) ‘Who, abiding in . (Br.3°714 ) * Who, abiding in (Br. 3-7-7) ‘Who, abiding in Akaia* (Br.3-7-12) And in the Subdlopanisad, beginning with * Whose body Cis) Prthiri* ‘Whose body (is) Akambara, ahose bedy (1s) Buddhs, whose bedy (is) the Avyakta* (Suba. 6) ete. N14 ' [336] Asto the statement that the creation of Prana etc., from Brahman, declared in the Sruti ‘From this one, are produced Prana, mind and all sense- ergans* CMu. 2163) is appropriate even if (the creation is ) indirect, in succession, —here, ie is stated (in reply }— Re Para 336 ] sara ORR fart g wala STAT TUN asain | seamagkerrarnksagede a adat raat AAG: AE “creme Fen? Cg wat) sety SAA, TA AAAS ATA TTI | TTT ATTN FB, ATR FATAATA TTA | ott, ¢ : (3. 2192) UTA TR UT: STAT TET tt aR Pararet mao ase Tanita 118 1 Rarnareraieaant Reararg aed | TERA © ERT SOTTE ” (a. wae) Si Wer aaMisacade Aaa! sen aaa eaeT VRNRGO Takao ft ame, mATREY TTT! omni dant arin, wnfig aregeranieg: ahisant adiaa 1 8: Beats feqrramoriears ara off waa, aa diate: oa: ater But the order in the reverse is appropriate. thus 15a The word Tu is for the sake of emphasis. Which order of all effects, being subsequent to Brahman, is apprehended in ( the passage ) ‘ From ths, 1s produced Prana’ (Mu. 2-1-3 ) etc,, —in the reverse order, Avyakta, Mahat, Aharbkara, Aka%a ctc,, — that order is appropriate, only if there is the creation of various effects from Brahman of various forms. If Brahman were to be the indirect ( mediate } cause in succession, being the immediate mentioned in the Sruti would be contradicted, Therefore, the declaration such as in ( the passage ) * From this, 1s produced" (Mu. 2153 > etc., also, does prop up (corroborate) everything being directly produced from Brahman. 111511 If Cit be argued) that Vijfana and Manas are in order in between owing to the indication mark, (the reply is )— No, on account of non-distinction 1 1601 The sense-organs are called Vijiiana because they are the means of Vujiiana (knowledge). As to the statement that, everything being the immediate product of Brahman, is declared in (the Sruti-passage )— ‘From this, 1s produced * ( Mu. 21-3) etc., and thus by this passage, is propped up the immedhate origination of everything from Brahman, known from the indicative mark—reflection —that is not proper, because this passage aims at a particular order. On account of the apprehension even here of the order for all, the order in the case of Sky etc., established in other Sruti passages is apprehended even here. On account of the indicative mark being mentioned along with them, Vijiana and mind also are vapprehended as being produced in order, in between the elements and the eto ] SA — 2 RE { Para 387 maT oa ceaenag ed a vada Fa, aa, ata * eaeRTORTTa aor * (gq wie) TATA! RATS atat a, CoNATae, Rea aTaTReTTSTT aren nines cacti OAs aaa wa TT a A 1 ETRTT feerAGtersy a¢ aaa, grag seed, seed aa uainala, Tard amraadid ¢ dismiaieenEE Ta aarTiorgRe t Ba ear Teqrengenag sea Gn [337] ag, ca aaa anaes oie We. serTECITT cufaag stead, TIE MAEM TNT wT ATT, It G9 UI Teeikghged | Hiker eM a, area asad, erad. I SHCTITIIENI TELAT SPRITE ASTI Prana Therefore this passage cannot be tahen as propping up the dizect ongtmation of that from Brahman alone —1f it 13 argued thus—( we say ) No Avifesit—on account of the non-distinction from the passage * From this, 1 produced Prana’ (Mu 213) Because the relation of the form of direct origination of Vijiidna and mind and sky etc , menttoned in the passage —From this, ts produced 1s in common with all entues beginning with Prana and ending with the Earth that same should be mentioned and not the order And on account of contradiction with the order established in ather Sruti passages thisdocs not aim at mention~ ing the order, on account of the apprehension of another order tn the passage beginning with —the Earth gets mergedin the Waters—and cading with —the Tamas decomesone— Therefore here 1s che origination of aif products from che Highest Brahman alone with Avyakta ctc, asits body And the words Tejas etc, denote Brahman itself whichis thar Atman 1161 £337] I say (says the objector )—If thus all the words were to denote Brahman the pointing out to the various things by the various words as established erymologically would be set aside There says— ( the Stitrahara ) But that reference to the resort of movable and immovable is divided ( secondary}, on account of is envisaging the nature of that ( Brahman) 0117 0 The word Tu 1s forthe purpose of removing the doubt raised The mention of the various words covering the entire movable and immovable things ts divided —that isto say, it 1s applicable to the part of the thing denoted Because Brahman which has all the entities as its modes ts in- comprehensible by the means of proof, Direct percepuon etc, that apprehend Para 387 ] Araran ee Saad: ctieGenes ae SR TARE aaa 8 A Teg Bal BR ATA! TAT AETT- Ra: weeTTEAal aa AVM ca AN STG, SAT ST, RAAT, AEG, Tad | STITT, wea Fant SIPURA SR ASOT BET Ta aye terre aearerdaeg rat aa AAST | AHR IeU RTA fF TaArTTAT 1 WI Foner wareig (2 } ARNT BRACES APT WLS HI (afhrt &, dat %¢ ) [338] fag: grater wee SereremT! ert sfareaegene- wha Tafa Gres aa) ea Gal enka wah, nesters | faite shareware. saa ara "gas aga aad wafasias sharers ware 1’ (ar 4h) the entities that are the modes, and because there 1s no apprehension of the entity possessing the modes prior to the study of the Vedanta, and because the culmination refers to the realisation of Brahman possessed of modes, in popular parlance the various words are used to denote the parts, referring merely to the various entities that form mere portions of the various entities denoted Or, (the Sitra) Cardcaravyapasrayastu, etc, 1s stated here, having raised the doubt — Is the reference to Brahman metaphorical, that 1s, not in the primary sense, by the words Teyas etc, denoting etymologically the vanous entities alone? Cardcaravyap@srayah, tadvyapadefah — the word denoting that the word denoting the movable and the rmmovable 1s not metaphorical in respect of Brahman, that ts, it 1s to be sure primary Whence? Because the denotative nature of all words pomts out to the nature of Brahman, for, that much 1s apprehended from the Sruti referring to name, form and modification 1 17 t Here ends the Teyodhikarana (2) Not the Atman, on account of the Sruti, and on account of (the Atman ) being eternal from those ( Seat: passages) 1181 ( Adbikarana 3, Sttra 18) [338] The ongtnation of everything, Sky ctc , 1s stated to be as from the Highest Brahman Now the doubt is ratsed—whether there ts the origination of the Jiva also or not What (1s) proper? There is Whence? On account of the solemn declaration about the knowledge of everything by the knowledge of one, being possible ( only thus ), and on account of oneness being emphasised prior to creation And there are Sruti passages speaking of the origination even of the Jiva hke that af the Sky etc — ‘From whom has arsen the producton of the world by means of the waters h» let off was on the earth’ (NA 11) 93] AAA — BR [ Para 388 ‘garni: wear sacra? (3 at, aatgs ) “agate ata aah: wate wera weaihers? (aT. Shere ) Sah a sah yan area’ (& uaa) aa cd Saar Tae Sega wae | AT are freaeny ‘awa’ enifnitae serarniansiere fens, Cari TT’ (ab grew ) ‘ad aft rer’ Ca wend) PRIMA SITTIN Frege: | eat iisit faaaiza- HUG, HAs es, eee — ae ake, eee aia gay ae a snea fees uw faaaa’ (at UM) ‘ere? gresactrarriiait ’ (4. 8) naainstaeiaRreen fe sae sah frend a aed after capa ‘Pred rear Frade agar NAPUS BAT? (4 9) * Prajapati created the people* (Tai. Bra, 1-1-10 > ‘All these people, gentle one, are rootcd in Sat, have ther abode in Sat, have thew stalnhty im Sat' (Cha. 6°84) ‘ From whom, verily, are produced these creatures ( elements)‘ (Tai, 3-141) —Thus on account of the statement about the origination of the world along with the sentient, the ongination even of the Jiva 1s apprehended, And it should not be said that on account of Brahman being eternal, and Jiva being apprehended as being Brahman, 1n passages * That thou art * etc., Jiva 1s eternal; because im that case, oa account of the Sky etc, abo being known to be Brahman from passages lhe “AI! this, has ths as the Auman’ (Cha. 68-7) “AU ths indeed (15) Brahman’ (Cha.3141) those also would have perforce to be adantted as cternal, Therefore, the Jiva also ke the Sky etc., as originated —This Cprima-facie view ) being reached, it 1s stated (1m reply )—Natma, Sruteh —the Atman 1s not ongmated. Whence? On account of the Sruti, In (the following ) passages and others— ‘The wise one 1s neither born, nor dies’ (KS. 2-18) “The knower end non-knoner, the tuo unborn—the Controller, the noi:-Controller * (Sve 19) is declared by the Srutr the repudiation of the ongination of Jiva. And the eternal nature of Atman 1s apprehended from those Sruti passages themselves ‘ Eternal among the eternals, the sentient among the sentients, one among the many, uko lays down the desires‘ (Sve 613) Para 888 J sfarag Ro © spsiy Pregs APTAIST TOY gra raATT TT? (aT Ue ) waiiean) aaa ata! ad ahaa adagamagiaaa 7 Rae — Sirens ararenorananeraaes | oa ake fanart ARAAS EA BAG) ATA | TS Has ETT | THIET opeiia! aaqieg firs -- Regan aise a meat sive Watsatarcadh Samer, age RITA | ky ARTE TU TACT PAS Aiea | ag waat-- daaighagraimentarsiama, drags airait wiafaeg, vex fread 3 sfewa, vbanageargar died sgETTAT- wae aratt sfates, 1a Ferd fond aa adage ead Ae Rota fra weet a sina, adaeriBageried sia wet eT saree wien ote: waa Parga ca ae TET | ERAT RTCA ‘Unborn, eternal, permanent, this, the ancient ong, 15 not billed, when the body 1s beng killed’ ( Ka. 218) etc, And thus the Atman is not originated, How is then the solemn declata- tion about the knowledge of everything by the knowledge of one, feasible ? —Thus it 1s feasible — on account of the Jiva also bemg a product, and also on account of cause and effect being non-different. (‘The objector) —Well, in that case, that would be tantamount to admitting (Jiva) having origination as the Sky etc. — ( We reply )— No: for, being a product is, indeed, the taking to another state, by one (and the same) substance, and that (kind of Karyatva) does exist in the case of Jiva also, This, however is the distinction — There is not that kind of transformation inthe case of Jiva as obtains in the case of Viyat etc., that are non-sentient, Changing over to another state in the case of the Jiva is characterised by contraction and expansion of knowledge. In the casz of sky etc, however, itis charactetis:d by the transformation of one's (very) nature, And that such origination characterised by the change over of one’s nature is repudiated im the case of the Jiva. This is what is intended to be said —Having propounded the object of enjoyment, enyoyer, and the Controller as having separate characters; having negatived in the case of the enjoyer, origination etc., belonging to the object of enjoyment; having propounded its eternal nature, also; having negatived in the case of the Controller, origination etc., belonging to the object of enjoyment, and not being the resort of salvation, belonging to the enjoyer; having propoun- ded aswell bis eternal nature, blameless state, being omniscient, being with thoughts fulfilled, being the master of masters of sense-organs, being the Lord of Universe at all time;—it has been propounded that the sentient and the non- sentient inall the states are the body in respect to him, and that he is the Atman, Therefore, Brahman, on account of having for its body the sentient and the non-sentient entities always, has them as its modes. Having the sentient and wR] FER BRC ‘[ Para 938 RIT feta, aeAOTae ae aan fame atEeeer, ae BCI Te ROTTETET arena sroment memtdive deer yenada RTE waa! Re a ainetiningae ager: frarretkrant wala | caRatPea TATRA aT erate | ATCOTTTATT STRAATRTTTAT AST FENTG NENT RANTLE wa, ‘Fd ya? (a f05) af, Cait wikert ofa water aa aay? (a. aa) Rete freer | leita Aereaeara Roragea ‘onrefar arr rasta” (3 am. aie) the non-sentient as its body, it exists, sometimes attaining to the extremely subtle state not deserving to be designated as separate from itself;— that is Brahman in the causal state. Sometimes it has for the body the sentient and non- sentient bodies, gross, with separate names and forms — that is Brabman in the state of the eHect, There, when (Brahman) in the causal state attains to the state of effect, the non-sentient portion which is bereft of (distinctions dua to) words etc , in the causal state, becomes possessed of (the distinctive features) words etc., for being fit for enjoyment, and thus there is the modification of the nature of change over of one's own form, And in the case of the sentient portion for being the enjoyer of the particular fruits of Karman, ‘there is the transformation 1n the form of the expansion of cognition befitting that. And in the Controller -portion particularised by both modes, there is the transformation in the form of being particularised by both, in the various states. The transformation of the causal state, in the form of attaining to another state, iscommon tothe two modes and the entity possessing the mode. For this very reason, after having made the solemn declaration —the knowledge of everything by the knowledge of one — in (the passage ) ‘ By which the unheard is heard* (Cha. 6-1-1) —the illustrattve instance of earth etc, has been pointed out in (the passage)— ‘As, gentle one, by one’ CCha. 6-1-1} etc taking into account the transformation in the form of attaining to another state of one entity. And there are the Sruti passages cuch as * Prajapati created the people” (Tai. Br. 11-10) etc, Speaking of the origination and death of the Jiva, intending to refer to the connection and separation of the vatious bodies, contributing (o the contraction Para 338 ] srry : 19RR wr «wat SAE =—|- Bafana fararanaraat . fa ma qa? (at wie) RET, ‘ fede Feary? Crary Feret SIA | STEEL TART TTS aA TTT FW OT HATTA SEATS SAY Seay wer” (3. ¥1¥i¥4 ) “trent Peary” C3 a) FN qeaI gaa Oey wag Reggegiaet AEE FER RTT 2 ATR RGATTARTTTTAA | ‘ade ateqrgrarag t rarest ener? (a wey) af & anreqfaarraramrarai aman aga, x! 1339} & eaten siiaed aga, 2a TRTTERTTRAAA, ya UAVS AT wad Aenea Genaferd aieat— was, and expansion of such knowledge. And there are Smuti passages such as ‘Is not born, dies (net) (Ka. 2:13) and such hike * Eternal among the eternals" (Sve. 613) speaking of the negation of origination and speaking ofeternal nature intending to refet to the absence of change of one’s nature, hike the non-sentient portion. There are Sruti passages referring to the Highest such as — “He, senly, this great unborn Atman, ageless, wnmortal, deathless — Brahman" C Br, 494-25 ) ‘ Eternal cmong the eternals * C Sve. 613) intending to refer to the absence of change over of one's nature, and the absence. of any undesirable changes of both kinds, of the nature of contraction and expansion of knowledge. Thus, the defimte statement about Brahman being one prior to creation, particularised by the sentient and non-sentient, for all times, is appropriate, on account of the absence of the division into name and form, ‘That, venly, this was unmodified then, became modified tm name and form‘ ( Br. 1-4-7) --thus they speak of manifoldness and oneness as due to the presence and absence (respectively ) of the division into name and form, [339] As for those who speak of the nature of Jiva as due to the limi- ting adjunct of Avidya, and those, as due to a real limiting adyunct; and those who speak of Brahman with only existence asits nature, as staying threefold inthe forms — enjoyer, object of enjoyment and Controller; ~ all these do sub- 923] FATT — BRL [ Pan 339 SRIRETP RAMI A AeTHTesaCATIsh agefitaaa- art aren fama saioareael Queget 7 amare... elfen aang aregarad y? CAL Gy UUEY-34) a8 Garat sfiaize ards arnargemree | maria — GREatern aa sata gaia sere Tenia TTETETA aed, waRmecaditwaraRra! ae aaa faa gia, serra START wt Rrpeterer AgCaAT AS aA TET AAR ngereniiia waka ys i ae I eae Fe TERT aTA Tan FeMeeRT aeTdeTTTEA RT FRET | TRA AT eeaPTaTa ai SRAAT No anavedt ana (3) scribe to the definite statement of oneness, on account of the absence itself of the distinction in name and form at that time (of dissolution ) although the power of Avidy&, the power of the limiting adjunct, and the power of enyoyer, the object of enjoyment and the Controller, do persevere at the tima of the universal dissolution; on account of the admitting of beginninglessness of the division of Jivas and the stream of their Karman by the Sitras — "Disparity and merciessness (exist) nol, on account of (Thara) bang dependent.n of (it be argued) that Karman (exists) nol, on account of non-diviston, that 2s appropmate on account of the begunninglessness (of Samsara), and 1 1s so experienced" - (Bra, Si. TE. 134635) This, however, is the speciality (here )— According to one, Brahman of its own accord, gets infatuated by the heginningless Avidya, for another, the very nature of Brahman is circumscribed by a real beginningless adjunct, on account of the absence of any entity other than Brahman with the Inmting adyunct, According to another (third ) one, Brahman :tself is trans- formed in various forms and enjoys the undesirable fruits of Karman, Even though the Contreller-portion is not the enjoyer, still on account of omniscience, it gets associated with the enjoyer, not different from it, and so it itself enjoys. As for us, Brahman having for its body, sentient and non-sentient entities in gross and subtle conditions, although stay:ng in both the states, — that of the cause and that of the effect —does remain always with any trace of any blemish removed, being the ocean of endless noble qualities hke being with thoughts fulfilled etc. And there matters not pertaining to salvation belong to sentient and non-sentient entities that are the modes, and also the change over of one's own nature —all this is thus reasonable. 1) 18 1 Here ends the Atmadhkarana (3) M4 Para 840 ] afrrery 9B Piece aL (afar 2, aftr 12-3 ) [340] fantasin trae aagaa | areaza sficered freert— fe aratontaatarataren Se, sa FORT ISAS Ga ATgOAA, oe TIAA ET IST 7 gfe frame! Rema, afl gar) aan get! arcane ‘gq acuta faery’ ata anaigiargiaey cart ‘at Front fray’ (3 BIRR) ela area antiga! aar . * feart ver war syifr ayAshr a? Ca 2s) af eee Rata cared aa cafy a ‘arrererreraded vata 1? (fa g. 1218) scare eee A | STIRS AAA GTA AT SaNTAaais- WIAA, ae] oa Ta Teapot a aaa The knower, for this very reaSon |t 19 |) (Adbikarana 4, Sttras 19-32 ) [340] Itis stated that the Jiva is not produced, like the Sky etc. In that connection, the nature of Jiva is looked into —Is the nature of Atman mere consciousness favoured by the Bauddhas and Kapila; or is it the non- sentient nature itself, hke the nature resembling that of a stone, favoured by Kanada (the Vaisesikas ), with the occasional quality of consciousness; or is, being the knower itself, the nature of this ( Jiva )? What (is) proper? Mere consciousness, Whence? On account of the Sruti to that effect, In the Brahmana dealing with the inner-Controller, the followers of the Kanva recension read — ‘ Who, abiding im Vijtana* CBr. 3+7-22 ) in place of the alternative reading in the Madhyandina recension — ‘Who, abiding in Atnan’, Similarly in ( the passage ), ' Vijiana spreads the sacrifice, and spreads the Karmans also’ (Tai. 25) is to be found the nature of the doer Atman, as Vijiiana itself, And in the, Smrti passages ‘The nature of diana, extremely pure, in realty’ CV, P. 1-2-6) etc, isapprehended Atmanas having knowledge ashis nature, (Asfor) the second however, ( this is the position ) — Ifit is admitted that Jivatman is naturally the knowledge as well as the knower, there would perforce be his presence everywhere at all time as he is all-pervading, and the sense-organs would be 64] FET — 83-29 [ Para 343 fe eisormartaees:, were ara sat eiefamiage a ard SRT, a TAL BARRA g Vee) Gana Srersmerrgteaa Ria ative: ada dhramngem|, wiomiaa aridaa aia Teer THOTT | aah gasses stra “aT WATT SRPRINTY recone thee Bere” BH.

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