Rashtriya Sanslq'it Vidyapeetha Series No.

94

BRAHNIASUTRADTPIKA

Edited and Gist in English by

Dr. V.R. Panchamukhi
Chancellor

Rashtriya Sanskrit Vidyapeetha

(Deemed University)
Tirupati (A.P.)
2002
EwE We feel immensely happy to place before the learned
scholars and students of Vedanta, the Sutradipika of Sri
Jagannatha Tirtha, an independent gloss over the Bramha
Sutras, along with the gist of Brahmasutras based upon
Sutradipika and Tantradipika of Sri Raghavendra Tirtha (circa
1623- 1671) in English by Dr. V.R.Panchamukhi,the esteemed
Chancellor of Rashtriya Sanskrit Vidyapeetha, Tirupati.
It is well known that most of the founders of Indian
philosophical systems, had made it a point to present their
philosophical views through Sutras— unparalleled in brevity-
yet containing profound philosophical insights. Among the
various texts of Sfitras form such as Nyaya SUtras, Vais’esika
Sfitras, Mimamsa Sfltras, so on and so forth, the Bramha
Sutras are unique having, comparatively, a very small number
of the Sutras and at the same time having decisive authority
over the entire gamut of Vedic literature which is very vast.
As a matter of fact, the terseness and profundity of the Brarnha
Sutras, are the two main causes for the different interpreta-
tions emerging from the great Acharyas holding entirely di-
vergent philosophical views. The commentaries on the Sutras
facilitate our understanding of the main purport of the Brahma
Sutras.
Sri Jagannatha Tirtha (circa 1755-1770) the celebrated
pontiff of Sri Vyasaraya Mutt one of the main lineages of
—

Sri Madhwa, is also known as Bhashya Dipikakfira, for his

 (vi)
very elaborate and comprehensive commentary on the
Bramha Sutra Bhashya of Sri Madhwa. He has also authored
the present work-Sutradipika, a direct gloss on the Bramha
Sfitras based on Sri Madhwa's Bhashya. The Sutra dipika
though very brief, is very helpful in understanding the pur—
port of the Sutras. We are sure that even such people will be
benefitted by the presentation of the gist of the Sutras in
English, prepared by Dr. V.R. Panchamukhi, Chancellor of
this Vidyapeetha. Dr. V.R. Panchamukhi, is an internation-
ally reputed economist, and is equally conversant with the
Dvaita Vedanta school of philosophy. The very lucid and
extremely helpful summary of the main message of the
Brahma Sutras given here by Dr. V.R. Panchamukhi, itself
speaks of his erudition in Dvaita Vedanta.
We are extremely grateful to Dr. V.R. Panchamukhi
for permitting us to publish his work along with Sutradipika,
of Sri Jagamiatha'firtha.
D. Pralhadacharya
 PREFACE
This volume provides Sanskrit text of the commentary
named Satra Dipika by Sri Jagannatha Tirtha, the saint phi—
losopher of the eighteenth century as also an insight into the
essential purport of Brahma Sfitras in English, according to
the Madhwa Philosophy. The latter is based on the Sfitra
Dipikd of Sri Jagannatha Tirtha and the Tantra Dipikd of Sri
Raghawendra Tirtha- saint philosopher of the seventeenth
century. I undertook the task of presenting a succinct ac-
count of the main messages of Sri Brahma Sfitras, because I
felt that there was not any book giving in brief , the inter-
pretations of Sri Brahma Sfitras, according to Sri
Madhwacharya’s school of thought. Most of the books on
the Sastras, often, engage in long discussions on textual po-
lemics and the readers are often left with doubts as to what
is the main message of the Sfitras.
As is well known, ‘Sfitra’ means an extremely brief,
enigmatic purport—full statement of the Sastras. The follow-

mm
ing definition of the Sfitras is worthy of mention:

mama-d a W firm-5&1:
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A St‘ltra should have only few syllables. It should not
have any confusion. It should have profound meaning. It
should have comprehensive meaning. It should not have any
textual or other errors.
 ( viii )
There are many types of Sutras in the literature of
Sastras. There are Dharma Sutras, Grhya Sfitras, and Yoga
Sutras etc. The convention is that the Brahma Sutras of Sri
Badarayana are the most prominent ones of all the Sutras
and the word ‘Sfitras’, even without any qualifying adjec-
tive, would ideally refer to the Brahma Sutras and not to the
other types of St'tttas. The ‘Sutra’ tradition of preserving the
essential messages of the massive gastric literature reflects a
very interesting methodology of education and research, in
the ancient education system, which is worthy of emulation
in the present times.
The ‘Sfitras’ are, invariably, collection of words and
phrases, which, on mere apparent scrutiny, appear to be
disjoint and without any structure of a sentence. It is only
the profound and the perceptive minds of the great Acharyas,
which can cull out meaningful sentences out of each Sfitra
and also connectivity with the previous and the subsequent
Sutras. Sri Raghawendra "firtha was the first saint philoso-
pher in the Madhwa tradition, who first composed an inde-
pendent commentary on the Brahma Sutras, called Tantra
Dipikd, with the sole objective of showing the methodol-
ogy,—the Tantras- that need to be used to draw out full sen-
tences out of each St'ttra and then presenting the sentence
that emerges, by the application of these Tantras, for each
St‘ttra. Sri Raghawendra 'l‘irtha also explains the significance
of each word used in the Sutras, and also discusses the
Pramana Vakyas relevant for each St'itra. Tantra Dipikd is an
extremely useful glossary on the Brahma Sutras, which is
appreciated both by the beginners as also by the scholars,
who are already initiated into the subject. Of course, Sri
Raghawendra Tirtha, as is often his modesty and style, states
that he has only compiled at one place, the different expla-
nations given by his Gurus and Parama Gurus.
 (ix)
Sri Jagannatha Tirtha, who appeared on the Madhwa
tradition of Granthakaras, almost about hundred years after
Sri Raghawendra Tirtha, has again undertaken a somewhat
similar task of presenting the main purport of each Brahma
sum in very simple few sentences. The Sfitra Dipikd of Sri
Jagannatha Tittha, appears like further abridgement of the
Tantra Dipikd of Sri Raghawendra Tirtha. Of course, the
Sdtra Dipikd serves eminently the purpose of giving to the
reader the essential meaning of each Brahma Sutra, in its
own style and elegance, Sri Jagannatha Tirtha has also com-
posed a Grantha called, Bhdsya Dipikd, which is aimed at
explaining in simple terms the main arguments contained in
the Brahma Satra Bha'sya, of Sri Madhwacarya, which is
otherwise very terse and brief.
All of us, desirous of studying Madhwa Sastra, owe a
deep debt of gratitude to Sri Raghawendra Tirtha and to Sri
Jagannatha Tirtha, for almost spoon-feeding us with the pro-
found nectar of Sri Madhwa Sastra.
The BrMa St‘ltras were composed by Sri Badarayana
with the basic objective of conveying to the students of the
Vedas, the essential meanings of the Vedas. These Sfitras are
divided into four Chapters-Adhyayas. Each Adhyaya is fur-
ther subdivided into Sections- Padas, and Subsections-
Adhikaranas. What a systematic research methodology, enun-
ciated for writing a good meaningful book! The first Adhyaya-
called as ‘Samanvayadhyaya’, is aimed at demonstrating that
the Supreme Brahman is full of all Attributes. This infer-
ence is brought out by arguing that all the ‘words (nouns)’
and the adjectives or characteristics (Lingas), ultimately
(Parama Mukhya Vrtti), refer to Supreme Brahman only.
The Second Adhyaya, known as ‘Avirodhadhyaya’, is
aimed at demonstrating that the Supreme Brahman is free
 (x)
from any Blemishes- Sarva Dosa Dura. This inference is
brought out by arguing that there are no contradictions in
the meanings of the different words, phrases and the con-
texts of the Sruti Vakyas. Thus the first two Adhyfiya‘ts estab-
lish the unequivocal supremacy of Lord Narayana, arguing
that he is Sarva Guna Paripurna and that He is Sarva Dosa
Vidura! This conviction would obviously raise two related
questions: What are the methods of realising the Brahma
Sfiksatkara and what is the nature of the ultimate Phala of
the Sadhana Marga? Answers to these two significant ques-
tions are provided in the last two Adhyayas.
The Third Adhyaya, known as the ‘Sadhanadhyaya’,
spells out the various stages of the Sadhanfi Marga. Essen—
tially, Sadhana Marga consists of the blend of the paths of
Bhakti (Devotion), Jfiana (Knowledge), and Vairagya (Re-
nunciation). This Adhyaya brings out as to how all Sadhakas
will have to perform their prescribed Duties with devotion
and as a service of the supreme Lord. Sri Madhwacharya
sums up the essentials of the Sadhana Marga, in his very
succinct definition of Dharma as follows:

magma-alarm
am:
trrn‘T mi: m‘fswafizl
Dharma is nothing but performance of one’s own du-
ties and functions of the Varna and Asrama, to which one
belongs, with utmost devotion and with a feeling of service
of the Supreme Lord. Any thing other than this is indeed
Adharma. What a profound and practical definition of
Dharma and Adharma.
The Fourth Adhyaya, called as Phaladhyaya, is aimed
at describing the nature of the bliss that the realisation of
Moksa brings about. It brings out the nature of the ‘Order’
 (xi)
that prevails when all the Jiwas exist in their natural true
form without the covering“ of Ajnana and other Bandhas. In
Madhwa Philosophy, Moksa is defined as the situation in

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which each Jiwa exists in its ‘true’ form, after relinquishing
its earlier polluted and covered forms.
mam aafiafim
In the previous paragraphs, I have tried to summarise
the main messages of the different Adhyayas of the Brahma
Sfitras, as understood from the profound commentaries of
Sri Madhwa tradition. The readers could derive these essen-
tial messages by studying the purport of each sum in a
careful manner.
I should mention that the English text of notes and
narration of meanings is not meant to be the translation of
either Satra Dipikd of Sri Jagannatha Tirtha, whose San-
skrit Text is included in this volume, or of Tantra Dipikd, of
Sri Raghawendra Tirtha, even though both of these profound
Sanskrit commentaries have provided the basis for the Eng-
lish Texts. I may also mention that a continuous reading of
the English Text would provide an interlinked account of the
theme that is being explained in the different Sutras. Of
course, it would be useful if the Sanskrit texts are also read
in conjunction with the English texts, for acquiring a more
detailed insight into the meanings of the Brahma Sfitras.
I am grateful to the Rastriya Sanskrit Vidyapeetha
(Deemed University), Tirupat'i, for having published this in
their publication series of the Dwaita Vedanta Unit of the
VidyaPeetha. I would also like to express my appreciation
and regards to Professor D.Pralhada Char, Vice-Chancellor
of the University for giving his foreword to this publication.
I hope that this modest exercise of mine, undertaken
 ( xii )

as a token Sewa of Lord Vedavyfisa, would be found useful

by all those interested in studying the Brahma Sutras.
I dedicate this Jfiana Puspa, at the feet of my revered
Father and Vidya Guru, Vidyaratna Sri R.S.Panchamukhi,
who trained me in Sanskrit and the Sastras, right from my
childhood. I would like to convey Sistanga Pranams at the
feet of this great J fiana Ris’i.
V.R.Panchamukhi
Foreword
Introduction
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After acquiring eligibility through means such as
studies, self-control and devotion in Lord, one
should inculcate the curiosity to km W more about
the Brahma, because it is through such knowledge
that one can achieve Moksha through the benevo-
lence of Supreme Lord.
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We know about the features of the Brahmé through
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The subject matter of gastras is Brahman only. We
can draw the appropriate meanings of all the
shastras only through the proper use of the means
such as Upakrama, Upasan'zhdra etc.

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5. We cannot say that the Supreme Lord Brahma can-
not be understood through the Sastras, because it
has been described at several places that He is the
object of knowledge.
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6. We cannot say that JIva who is bound by the three
gunas, viz. ”Sattzga, Rajas, Tamas” is the subject
matter of all the Sastras, because at the appropri-
ate places the subject matter of all Atrnan, Purusa,
Brahma, etc. that cannot be only Vishnu.
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7. Iiva cannot be the meaning of the word Atman
because it is propounded that those who acquire
the knowledge of the Atman would achieve
Moksa. Obviously, we cannot achieve Moksa by
knowing Jiva.
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Further, it is propounded in the Sastras that for

achieving Moksa we should primarily know the
Brahma and discard our ignorance about Him.
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10. We can draw the inference that Vishnu is the sole

cause for the Universe because the different sec-
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11. We have also many statements in the Sasfias that
there is only one Supreme Lord and He can be
explained only through the Agama.

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12. The terms like ”Annamaya_ II , II Pranamaya" ,
” ” Vijfianamaya” and
Manomaya” ,
”Anandamaya” that figure in the Srufis refer only
to the Lord Vishnu because in each Prakarana, the
Adhydya-I, Pada-I 5

word Brahma is used repeatedly. These terms do

not refer to the cells of the body etc.

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14. This latter interpretation is corroborated by the
statement that ”Anandamaya” is the one who
regulates and sets into action the entire Universe
and it is well accepted that Lord ”Vishnu” is the
only such personality.
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15. Further, the personality referred to by

"Anandamaya” is also described by the terms,
such as ”Satya”, ”Jfiana”, ”Ananta” and ”Brahma".
All these features apply only to Lord ”Vishnu”.
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16. Personalities like Chaturmukha Brahma etc. are

not referred to by the term ”Amandamaya” be-
cause it is clearly stated that the one who knows
Brahma would be the one who realises Moksha.
Such a result is not possible with the knowledge
of Chaturmukha Brahma.

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17. Further, at many places it has been clearly stated

that the characteristics of Chaturmukha Brahma
differ from those of ”Anandamaya”.

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organs, we cannot resort to the use of ”Anumana”
- the Deductive Logic because the latter is amena-

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”Anandamaya" should be Lord Vishnu and not
Adhydya-I, Pada-I 7

the human bodies or Jiva because it is described

that even in the Mdksha, JIva will have to keep
some form of association with the Brahma and,
therefore, Jiva and Brahma will have to be differ-
ent from each other.

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20. The entity which is described to be within our
hearts is the Supreme Lord Brahmé Himself and
not other Gods such as ”Indra”, because in the
same chapter it is mentioned that the entity exist-
ing within our hearts is the one who resides in the
middle of the Ksirasagara and Pralayasagara and
also he is the vitality of the entire Brahmanda and
all these features apply only to Lord Vishnu.
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21. Further, it has been clearly stated in the Srutis that

the entity inside our hearts has distinct character-
istics from those of other Gods such as Indra,
Chaturmukha Brahma etc. It is stated that Lord
Vishnu resides within Indra, Brahma etc. as their
regulator, and hence he must be different from
them.
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The entity referred to by the word Akasha essen-
tially means Vishnu only and not the usual
Bhoutika Akasha viz sky because in the
Chandogya Upanishad, where the word Akasha
is used, the characteristics of Vishnu are also
stated, with reference to Akasha.

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The word Prana also essentially refers to Lord
Vishnu because of similar reasoning that the char-
acteristics of Vishnu such as being Sripati (hus-
band of Goddess Lakhmi) are attributed to Prana.

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The entity referred to by the word Jyotis also
means Para Brahma because Jyotis is described to
be unfathomable by all the sense organs because
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We cannot argue that because different character-
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istics are attributed to Gayatri and Jyotis, they

should not refer to a single entity called Vishnu.
For example, Gayatr‘I is described as an entity in
Dyuloka, while Iyotis is described as an entity
beyond Dyuloka. However, the two features can
be mutually reconciled by proper definition of

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28. The word Prana appearing in the Aitareya Sruti
should refer to Lord Vishnu only and not to Indra,
Iiva or Mukhya Prana, because the various fea-
tures of Vishnu, such as being worshipped by all,
the term Brahma are repeatedly mentioned in the
same Prakarana.
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The characteristic of all-pervasiveness is applica-
ble only to Vishnu and not to entities like Sun, Jiva
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or Prthvi etc. because the entity described in this

Prakarana is termed as Brahma - which is famous
in the Srutis to mean Narayana.
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33. Vishnu alone can be all pervasive entity because
all the descributes of an all-pervasive entity can
be justifiably applied only to Vishnu and to none
else.
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Jiva or Aditya cannot be regarded as all-pervasive
because it is difficult to conceive that only one Jiva
or one Aditya can pervade different bodies.
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31. It may appear that the features of Iiva such as liv-
ing for one hundred years and those of Mukhya
Prana such as the use of the word Prana itself are
narrated in this Prakarana and hence Prana should
refer to Jiva or Mukhya Prana and not to Vishnu.
This interpretation would not be correct because
Prana has been described to be the subject of dif-
ferent forms of Upasana namely Antah, (inside),
Vyapta (all-pervasive) and Bahih (outside). There
are relevant Vedic quotations in this regard and
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The all-pervasive cannot be the Jiva because in the
Srutis this entity is described as the object (Karma)
and also the subject (Kartr).Jiva cannot have both
these attributes simultaneously.
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37. The all-pervasive entity is Vishnu only because in

the Bhagavad Gftd the Lord clearly mentions that
he pervades the hearts of all the living entities.
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Adhydya—l, Pdda-II 15

aaéww‘filfiman WWaafifiusfi
W:
mauwfimhzmmfifiafifiaafisfinaéfil
1121mm Emmi?! maili-
flan-imam"
38. We cannot argue that Brahman is not the all per-
vasive entity on the ground that the entity is de-
scribed to reside in a limited space and also that it
is supposed to possess the organs like eyes etc.
and an all-pervasive entity cannot remain confined
to a small place and it does not have the organs
like eyes etc. However, we should recognise that
the attribute of residing in the small place of eve-
rybody's heart and also that it has organs like the
eyes, are described only to facilitate the worship-
ping of the all-pervasive entity with those at-
tributes. Further, it is possible to conceive that like
the Akasha or Space, an all pervasive entity could
also be confined to a small space.

mm
3Q. u'atomfliaflfirfiwéfima‘bnw
2m}
m: 11%: w—
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Wendi 3%”
39. We cannot argue that if the all pervasive entity
remains inside the body acquired by each Iiva,
then such an entity Will have to experience the
same happiness and miseries as experienced by
the Jiva in that body. Such an entity is free from all
the experience of Jiva because of its speaal capa-
bilities.
16

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40. The entity which swallows all the elements of the

Universe is Brahma himself and not Aditi. Because
the word Charachara - living and non living: has
been used in this context, and it is only Brahma
who has the capability of swallowing the living
and the non-living.
‘62. II 23o
mar-a Salmon
41.
Wmfifimfiqfifimfizuuu
Further, is Brahma be-
all-swallowing entity only
cause this attribute described in the Prakarana of
Brihadaranyaka related to Brahman.

8?. II
WW II

afigfiufimfifzafimefiolmu
II a II

megfiafifil
mmmmumm—
awH’awfirusf

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42. That entities residing in the space of I-Irdaya in
the context of enjoying the good fruits of Karma
are the two special forms of Brahma viz., Atma
and Antaratmaand not JIva and lshwara because
Adhydya-I, Pdda-II 17

this meaning has been clearly indicated in the rel-

evant Sruti. It is they‘who enjoy the good fruits of
Karma.
‘53. u mm
93o

azgmafimu:figfifimafiafififimfi$®m
afiolmu

nafigaamfimfafifiaafifiaafiasafiumu
43. Further, suitable adjective have been used in this
context to bring out this meaning.

XX. ll 3°» amt

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The entity which enjoys the status of being inside
the eyes is Lord Brahma and not Agni. Because
the attributes Amrtatwa and Abhayatwa described
here are applicable only to Brahma.
‘01. ll 330 WWW afouzxu
WWW:
3?? WWI mm nfiai
WWW W542” WI
45. The capabilities of the entity residing in the loca—
tion of the eyes and also the location-specific at-
tributes are both similar and they are both relevant

WW?
for Brahman.
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18

46.
mm
It is also explained that the entity residing in the
sense organs has the attribute of possessing per-
fection and complete bliss and these are applica-
ble only to the Supreme Lord.
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WW WWW ml #1 313:"! mi:
maizlnfizmuammmfifiaafifimma
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47. For all those who have acquired the true learning
of the various Vidyas, the ultimate destination is
Lord Brahma through the support of Vayu. It is
therefore necessary that Antara Vidya should es-
sentially refer to Para Brahma Vidya and not to

W WW:
Agni Vidya.
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48. The entity residing inside the sense organs and
controlling them cannot be Agni. Because Agni is
a Jiva and it is under the control of another Jiva
which again will have to be controlled by a third
one and this leads to an Anavastha-unending
chain. Further, it is impossible that one Jiva who
is himself regulated can regulate others. Hence,
we should accept that the Supreme Lord resides
inside the sense organs.
20

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330
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52. Wm Wink?”
The entity having the attribute of being invisible
and non-existent referred to by the word Akshara
is the Lord Brahma himself and not Prakrti,
Chaturmukha Brahma or Rudra. This is so, be—
cause, the special features of Supreme Lord
Brahma such as being the subject matter of Para
Vidya is also described here.
“<3. II fififimnfimmafiafi arena?"
azmlfimmlfifimamfigmfil
WWI "WW”
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animal”: new
53. The Chaturmukha Brahma or Rudra cannot be the
entity having the attribute of being invisible be-
cause such an entity is described to be Sarvajfia-
Omniscient-which cannot be the feature of
Chaturmukha Brahma and Rudra. Further, the lat-

m
ter are Clearly stated to be distinct from such an
entity.
10!. 3°» efonaau
wmzwsfirfiwamwvhmufimfiwfi—
Whfiflifififizuwn
54. Further, this entity is described to possess the lus-
tre of the gold whereas all other entities have a
highly mixed appearance.
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22
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afisfifiufil misfit

57.
W:
Wu
aW
WW I

wan
From the words such as Agni and also from the
attributes such as Pachakatwa, Hmnddyad-hdratwa,
Garhapatyangakatwa, eth, we canot argue that
Vaishwanara cannot mean Brahma because the
words like Agni and the attributes of Pachakatwa
etc. have been presented to facilitate Upasana.
Further, the use of the word Atma and also the
fact that it is Parabrahma Prakarana confirm that
the word Vaishwanara should mean Lord Vishnu
only. Chandogya Sruti describes Vaishwanara to
have the attributes of Purusha who is well ex-
plained in the Purusha Sflkta.

Wm
k6. II 23031311312331 travafiolmsn
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58. The word Vaishwanara does not refer to Agni or
the Tejas (one of the five elements) for the same
reasons that there is the word Atma.
“R. N 3°»
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fifirfir: efalmu

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Wm tml believes that the
59. Jaimini clearly terms such as Agni
refer to Lord Vishnu through Mukhya Vrtti and
that this approach does not create difficulties in
using the word Agni in the normal life to mean
fire.
24 33733371???"

side Agni, Varuna etc., as their controlling force

and hence the different Sfiktas being called as Agni
Sukta can be'justified.

fiafiwawammwm
Wale”:
Adhyrfiya-I 25

W
-Pada III

W
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II II

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ail I2 I:
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mu melfi
ul’mfifir
3331:? 313213313: mamm—
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64. Lord Vishnu is the only resort for all the worlds
like earth, heaven etc., because the world ‘Swa'
has been used in the relevant Srutis and Swa

WW1%ng
means Anna which in turn means Brahman.
ER. 3%
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gmumfiafimfivm 337m?
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I IEH II

65. The Resort for all worlds like earth, heaven etc. is
Vishnu also because it is proclaimed in the Srutis
that such a Resort is the final destination of all the
Muktas and this characteristic applies only to
Vishnu.
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mmufiuafiaggfirfismmfiafim Ran
66; Rudra or Pradhana derived by means of deduc-
tive logic (Anumana) cannot be the Resort of all
worlds, because the features (terms) of Rudra such
as smearing the bhasma, or being ferocious and
those of Pradhana such as being the origin for three
26 337W
gums, are not described in the relevant s’rutis.
E9. Ilaiomungfizrafolml
Gfialswa Q3 '4 gmmwfimvizn EBII
67. Jiva or Vayu cannot be the Resort of all worlds
because of the same reasons given earlier viz. use
of the word Atma, being the final destination of
all Muktas, and not including the terms and fea-
tures of the others.
36. n afo
Wank"
68.
WWW: Wm 3 Eéll
In the Sruti “Anyameesam”, the distinction be-
tween ]iva and Ben is clearly brought out and hence
Jiva cannot be the Resort of all the worlds.
SQ. II 3% mansions."
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69. Since we are dealing with the Vishnu Prakarana
in Mundaka, the world Isa refers to Vishnu only

W
and as such the term ‘Anya' signifies the distinc-
tion between five: and Vishnu.

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70. Jiva and Ba are different entities because in vari-

ous Srufis lsa is described to be existing without
dependence on the fruits of deeds (Sthiti) (Karma
phala) and JIva is described to be dependent on the
effect of the deeds (Adana).
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Adhydya-I, Pada-III 27

II II Q I I

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met: ll \92 II
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71. The word Bhuma used in the Sruti, meaning com-

plete or full, refers to Vishnu only because such a
complete entity is described to be one with Per-
fect Bliss and Superior to everybody and these fea-
tures apply only to Lord Vishnu.

W WW
9?. ll 3% afolml

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72. The terms Bhuma refers to Vishnu only, because
the features like All-pervasiveness, Resort to all,
are described and these are applicable only to Lord

W"
Vishnu.
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73. The word ”Akshara” appearing in the Sruti refers
to Lord Brahman and not to Sfitattwa, because it
is described in the same Srutis that all entities
which have the Sfitattwa i.e. Chit-Pmkri ti called
Akasha as their final Resort, are also all ultimately
28 mafia:
held by the Akshara and this applies only to Su-
preme Lord Vishnu himself.
\9‘6. In
afomausmafiomtll
almummqfimmfimmfifiamfi
WI
a‘fir
gap:
Wfizllwn
amisfiq
313mm: =1

74. Akshara is Vishnu only because the phenomenon

of holding all the entitites upto Akasha , takes

3W
place through the command of Lord Vishnu.

mm Wan W
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75.
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The word Akshara refers to Lord Vishnu because
UH”

the features relevant for the other Prakrtika ob-

jects, such as Sthoulya (massiveness), etc., are ne-
gated for the Akshara and non-Prakrtika features

gmW
are applicable only to Lord Vishnu.

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ll “affirm-rum u x I I

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fiafiwfiafim: woman

éml mu fin? a
fiafifir WWI?! Warr-
Wsmfiaai: u we II

76. The word

”Sat” used in the Sruti (Sat Eva Soumya
etc.) means Lord Brahma because it is described
that Sat is the one who perceives everything and
this feature is applicable to Lord Vishnu himself
and not to Jada object.
30 mafia?!

W
mlmfifififiamzlfim
fiwfiéaa ml WEI am
333i

Wm || \BK
W:
79. The entity residing inside the lotus-like heart is
Lord Vishnu himself, because the features of be-
ing Resort to all, the greamess of being Supreme
to everybody, being free from all blemishes etc.,
are described in the Vajasaneya Smti. Such cor—
roborative evidence confirms that Daharastha is

m
Lord Vishnu himself.
60, II 3:. WW arm man
Teri filmmfiqfi sfir famirz H QEI mm
semi: I | co II
80. In the Taittiriya Sruti, it is well knownthat Vishnu

m
is described as the entity residing inside the lotus-
like heart.
62.
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II 3%

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gamma-5W aha I
I42 I I

81. We cannot argue that since Jiva is referred to by

the word ”Etat” appearing in the relevant Sruti,
Daharastha will have to be Jiva, because the fea-
tures like being free from all blemishes and being
Amrta, Abhaya attributed to the Hrlpadmastha-
entity residing inside the heart are not applicable
to anybody other than Lord Vishnu.
32

84. We cannot argue that since the space available in

the heart is very small, the entity residing in the
lotus-like heart cannot be the Lord Brahma. It is
m
already explained that the feature of residing in a
small space is specially meant to facilitate medi-
tation (Upasana) and further, to recognise that
even a small portion of Lord Vishnu is perfect and
omnipotent like the whole.

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II

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85. The entity described as imponderable and inde-
scribablein the Srutis is Lord Brahman himself and
not the bliss of the Jfianis because later in the same
s’ruti, this entity is described to be such that it is
reflected in the form of Sun who derives his shin-
ing capacity only from the Supreme Lord Vishnu.
The bliss of the Jfiani does not have this feature.
6E. ll 3°» mania atoms"
HWWWfigwfih
Whmwfimcau
86. Further, the fact that the shining capacity of the
Sun is derived from the Supreme Lord Vishnu is
corroborated not only by Srutis but also by the
statements contained in many Smrtis such as
Bhugavadgiffi.
Adhydya-I, Pada-III 35
91. One may argue that at sometime there won't be
any gods, and as such Vedas would be addressing
to some non-existant entities, and that the state-
ments made in the Vedas are futile and baseless.
This is not correct. That the Gods are continually
existent is confirmed by the statements available
in the Vedas, by the clear perception of the great
men and also by the use of deductive logic.
‘K’. N 33° amqairfimaqafonaen
mwfiqmmfiswm—
92.
W fiaa‘ mama“ 2?”
Since the Shtibdas (words) are eternal, the continu-
ity of gods explained in the Vedas has also to be
accepted as eternal.
'23. Ilfimmmmmwwfifitfiafiamfiw

m
3‘30II30II

m gala—cs fi'q'Fn'

Wuzflfifiqfiafififiuafimmlafifitfimlfigfiz?
33: W13, aim—chm

mamas—WWW-
F‘Taml am H a
mm
mmmfifirmnmfiuafiaafimmlwhmfi—
mlumqfififiafiumfifiufifiqfifiadmfiu
mum—cm—

93. Even though those who occupy some positions of

the gods get emancipated in due course of time,
there would be many others who take their turn
to occupy those positions and possess the same
names and same characteristics. Hence the state-
ments made in the Vedas cannot be regarded as
baseless and untrue, there are many statements in
36 33711327191377

the Srutis and in the Smrtis which corroborate

mm
these points.

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tx‘lfifirrami 11:4?” 333:?
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94. Jaimini believes that in regard to some lores
(vidyas) like madhu Vidya, Iyotistorna Vidya, gods
do not have the eligibility because gods do not
aspire for fruits which can be achieved by such
lores.
RH. ll aiawz‘rfirfi mam 3‘3oll3?"
Fqlfifisr

mam éami
flaw
m
SIT—l

a mafia
salami WWWI
fit a thafimwafimr
Hana
3312?: I | '{H I I

95. Jaimiru' also holds the view that the gods who have
already acquired the knowledge of all the objects
are not eligible for acquisition of further knowledge
which is instrumental for achieveing Moksha.. The
presumption here is that the gods who have the
knowledge would have also acquired the knowl-
edge relevantfor achievingMokshaand hencethere
is no need for acquiring further knowledge.
Q3. I: aiama'gmwfislhfgaiouaau
swimmwmmm
mlmwmmmau
mm
Glfnfinrf it, 33111 Waits—WWW—
shaman
Adl'lyfiya-I, Pada-IH 37
96. On the contrary, Badarayana holds the view that
even gods, who have acquired knowledge, have
eligibility to the lores such as Madhu Vidya,
Jyotistoma Vldya and also further knowledge. He
believes that by such knowlege, gods would be able
to realise some special exuberance in their Bliss in
the Moksha. There is no conflict between the views
of Jaimini and those of Badarayana because Jaimjni
refers to the knowlege and to the fruit acquired
therefrom, in which gods do not have interest.

Q0. n
fiwmmwmmfifi”Wu 1, II

W
aiouwu
3112:

m
WW
WWWI Wu W W Ira:
Harris 333: VFW?

Wmllfifififilfzmlnsm
WWammlmzwfiafiml
amWe: W W W
wwwwmmgmmamm
WHRDII
a sfir

97. Shudras do not have the eligibility in the Vedic

lores. Further, it should be noted that in the con-
text of conversation between Raikwamuni and
Pautrayana Raja, the word Shudra is used not in
the sense of the person of Shfldm Varna but in the
sense of one afflicted with great sorrow. Raikwa
addressed Pautrayana as Shudra because
Pautrayana was in a state of deep remorse on
learning about the disrespect shown by the
Harhsa.
Adhyaya-I, Pada-III 39

clearly brings out that Upanayana Sarnskara can-

not be performed for Shudras.
20?. II a?»
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ml
Hammetufifium 313w fiEWWfi—orwmi
W
aarut HSGIQWI' alflqliqgwfifi 91%;

mzmfifimawmmfim
202 ll
101. Further there are clear statements in the Srutis
which prohibit for the Shudras even the hearing
of the Vedas and also learning and understanding

M
their meaning. There are also similar evidences in
the Smrtis.
II II 2 II

‘QOQ. II aioma‘imaqu
WWWWIWWWIEEQ
W11:
fiafimmn
Ha‘fi'arfifir
WWW—
102. The entity referred to by the word Kampaml is not
the Vajrayudha as is commonly understood, but
it means the Lord Vishnubecause Kampana means
the regulator and activator of the Universe and
this feature is applicable only to Lord Vishnu.

Q03. n
"W"
fififitfirfififiomon
to II

fismflfififififimfififimafiauafiu?
WWW aflfififizll tea”
103. The word Jyotis appearing in Srutis should essen-
tially mean Lord Vishnu and not Jiva because it is
Adhydya-I, Pdda-III 41

and hence both have the feature of

undifferentiated and hance both in the Prakarana
dealing with the topic of Sushupti (deep sleep) and
that dealing with that Jiva is closely embraced with
the form of Vishnu called Prajfia and thus Jiva and
Vishnu are distinct from each other.
WW: atoms"
W
?°F«. II 330

WU?! WI W:
WWI WW—
1:6! firm“:
W a I

321:?
gfim: sent: II 20a II
106. The word Brahma appearing in the Sruti refers to
Lord Vishnu and not to Chaturmukha Brahma
because in the same Sruti Brahma is described to
be the commander of everything (ls’a, lsana) su-
preme to everybody (Pati) and these features are
applicable only to Lord Vishnu.

sfirafimfimmmm
amzmam
44 W271i)?!
Brahma by Mukya Vrth' (essential inference , and
not Pradhdna etc. because later in the same ruti it
is stated that Avyakta should be understood by
all those desirous of emancipation and that
Pradhana etc. should be discarded. It is accepted
that it is Lord Brahma who should be understood
by all those desiring freedom from bondage.
“Q. II afloaarflfitfiwmfig Shun"
fimmfifimlasfimmlsfifi
mammammmmmmfim
mafia ufimufi an} a an Eha'
as! 7! YHFI'FLI

Waltz!”that in some sruti it

111. We cannot argue is stated that
those who are desirous of Moksha could adore and
meditate upon the entity which is adove the
Mahattattwa and hence Avyakta—which is next in
superiority to Mahat-is described to be the entity
which should be understood by the Mumukshus.
Because, even in that Sruti, Lord Vishnu is referred
to by the words Mahatam Para. Since Lord Vishnu
is superior to everything else, He is obviously su-

m W
perior to Mahattattwa.
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sad: M? n
I

112. In this Prakarana it is stated that one who performs

Upasana of the entity described in it realises
Vishnu Pada. In view of this, we could infer that
Vishnu is the entity whose Upasana is prescribed
here.
 WWW
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48

Ham
mafifimfaaarflafizn 22w
118. Here the words dealing with large numbers are
reconciled to mean Lord Brahma. In the Phrase
”Pancha Pancha Janah” the words Pancha Pancha
refer to Lord Brahma in their prime meaning and
not the five entities viz. Prana, Eyes, Ears, Food
and Mind. All the reasonings, given earlier, justi-
fying such interpretation, are applicable, since the
entities like Prana, Eyes etc., are under the control
of Lord Brahma, as such the words used to de-
scribe the subordinate entities can also be used to
describe the commanding entities. Further it is not
prescribed that these subordinate entities should
be understood to be eligible for Moksha. Lord
Brahma has several forms which, though not dis-
tinct from each other. can be distinguished from
each other on account of ”Visesha”. Further, the
features of the ‘resort' and ‘resortee' (Adhara and
Adheya) are also applicable to the same Lord
Brahma.
NR. mmfimefiomau
W-
II 330

Wm: WWII-"g; W: W:
Waizaitsrmaifsm: than
WWW qan 3331:?

mfiufimfiwmfiafiafiafiwfimm um
WWW-
333:?
m a a

'119. The entities which give the respective capabilities

in the Prana, Eyes, Ears, Food and Mind are noth-
ing but the differentforms of Lord Brahma because
it is only he who has the prowess to bestow these
Adhya'ya—I, Pflda-I V 49

capabilities and this inference is indicated by the

remaining part of the text in the same Sruti.
fiw‘rfilfifimmétaion

WWde
2?°. II

mmmmmlmmfl
non
120. According to a school of thought of the Kanwas,
if Food (Anna) is not one of the given entities,
Jyotis or the Brahma in the form of lustre could be
regarded as the fifth entity. The two systems of
counting the five entities with Anna as the fifty
entity or with Iyotis as the fifty entity can be mu-
tually reconciled by arguing either that Jyotis and
Anna mean the same thing or that these different
sets of five are meant for Upasana by different
types of eligible people.

23?. ll
"Wilt”
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WWW” Hfilsfisgamfifiqfimufimfifi—
WW mafia: mm Wit a
ll2?: II
121. The entity Akasha described in the Sruti, both as
the cause and as the effect, refers to Lord Vishnu
residing in it and not to the physical entity of
Akasha. Just as Wshnu was described in one con-
text as the entity that cannot be fully understood,
Adhydya-I, Pdda-I V 51

Mukhya Prana leads _all the beings into activities,

and hence it appears that Jiva and Mukhya Prana
are also the controlling entities. This is not so
becausein all such contexts it is explained that
Lord Vishnu is the inner commanding entity

mm
(Antarvamil1n [lva and Mukhya Prana and it is
he who motivates everything into action.
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awn

125. Drawing away the words from their prime mean-

ing of Vishnu for facilitating their use in wordly
activities is also meant to promote knowledge of
Lord Brahma. This- is understood by close Scru-
tiny of the questions put forth by Shounaka and
the explanations given by Anglrasa, and also of
the questions put forth by Swetaketu and the ex-
planations given by Uddalaka. In all these con-
texts the significance of the knowlege of Para
Brahma is well brought out. This is the view of
sage Jaimini.
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Adhydya-I, Pada-I V 55

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135. As a result of the reasoning given in the earlie1
sections, all the Vedic words- even those signify-
ing Null and Void etc. would have the prime mean-
ing of Lord Vishnu. This is firmly True and True

mm W
only.
3E1
mat: mam

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First Adhyaya Ends
II
Adhydya-II, Pdda-I 57

ful Srutis like Paneharatra that preach the Su-

premacy of Lord Vishnu.
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137. It is actually observed in reality that even by per-

forming the functions prescribed in the Smrtis like
Pashupata and by conforming to the Do's and
Don't prescribed in them one would not derive
the results that ought to have been visible and per-
ceptible as stipualted in them. Hence these Smrtis
are obviously not authoritative for knowledge.
236. II 33° 11%? “ah: wars: sinus"

WWImzmIm:m
sawimzaw
138. For the same reason that often the prescribed re-
sults are not realised in reality, even the Yogas’astra
deserves to be discarded. Yogas’astra stipulates
that by performing Yogas, first one would experi-
ence sweat, then body tremble etc. but this se-
quence of effects is often not seen in many cases
of the practitioners.

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232. II

31:11 1 333:?

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Adhydya-II, Pada-I 59
141. There are many statements in the Srutis such as
‘The earth spoke, water spoke'. In their apparent
meaning, such statements seem to imply falsehood
because earth or water cannot speak as they are
motionless and inanimate. We cannot argue that
for this reason, the Srutis are unauthentic. In all
such statements, the reference, is to the command-
ing deities which provide the inner motive force.
The commanding deities have the special prow-
ess of being invisible despite possessing their own
bodies and being all-pervasive. They have also the
special capability of entering the other objects and
being pervasive despite the feature of limited size.
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142. The commanding deities are visible to the eligible
Yogins.

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143. We cannot argue that non-existence-Asat (the sta-
tus prior to existence) is the casue for creation and
hence it is the the Master, because non—existence
is essentially a Negative entity and it signifies ne-
gation and as such it cannot be the cause of crea-
tion.
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144. If we accept the thesis that Non-existence-Asat—is

the cause of all creationthen it would mean that
at the time of deluge everything will have to as—
sume the status of Negation and hence this thesis
cannot be regarded as appropriate. It is generally
believed that even if the effect is destroyed, its
Upadana Karana has to remain intact and hence
everything as non-existent is an incredible situa-
tion.
23%. II afioagqmmafia‘bnzou
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145. We cannot argue that the thesis of total non-exist-
ence after deluge, is not undesirable, because we
have deductive logic to prove that something
should exist after destruction. Creation is depend-
ent on some-prior existence because it is creation
and the example is the creation of pot with the
use of mud which exists prior to the creation of
pot. Similarly destruction is dependent on some-
thing remaining as residue becuase it is destruc-
tion like that of a pot.
T“. II we WWI-Tar 3mm"
mmmummamm
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146. Further, the thesis that there is non-existence after
destruction is subject to flaws because we do not
have any example to corroborate it. There is no
64

servient to the independent Brahma.

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153. We cannot argue that in some Srutis non-existence
of any instrumental entity has been stated. How—
ever, the statement of entity has been stated. How-
ever, the statement of non-existence is in relation
to certain special attributes such as independence,
manifestation, transformation etc. Such an inter-
pretation is obvious because in the same Sruti later
it is stated that darkness existd and Prakrti existed.
Further, in the latter part of the same Sruti there is
a statement negating independence to Prakrti ex-
isting prior to the creation.
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aim WWW Eml WI
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154. There is a question here as to why Brahma who is
totally independent, should require the use of any
other means. The answer to this is that Brahan uses
these means of creation only in a casual way and
as a sport and not out of any special necessity for
the same. It is almost like an able legged person
using a walking stick just for his amusement. This
indicated by the clear statements that existed in
some part of the Smti.
Adhyflya-H, Pfida-II 77

are related by Samavaya relation. Since Samavaya

is distinct from the two entities being linked viz.
mud and pot, on the basis of the feature of dis-
tinctiveness, one has to envisage another
Samavaya to propose the relation between the first
Samavaya on the one hand and mud/ pot on the
other. Thus there could be an unending sequence
of the Samavayas which leads to chaos and indefi-
niteness. Hence the thesis that Samavaya as the
cause of creation stands refuted.
205. II 33o fiafiaa mammary!
Wazlfiwmfiwmmléfifim
fiafiaafialmmzmlagmfifimdzll
269”
187. In the Vaiseshikaschool of thought, the intentions
of Paramatma, Paramanu etc. are eternal (Nitya)
and as such one will have to expect continuous
creation at all times and not occasionally. Thus,
the concepts of creation and destructions cannot
be reconciled with this thesis of constant creation.
2&6. n
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330

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WWIHEQWW
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188. In the Vaiseshika school of thought, the Paramanus
(atoms) of earth, water and fire will have to be
regarded as perishable (opposite of being eternal)
since they are known to have figure, shape and
taste. It is observed in the objects like pots etc. that
everything that has figure, shape etc. is not eter-
nal.
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206. Kshapanaka school of thought is refuted here.
There are seven different forms of attributes: Ex-
istence (Sat) Non-existence (Asat), Existence-cum-
non—existence (Sadasat): Sadasat, being distinct
from Existence though existing being distinct from
non-existence thought being Sadasat, and distinc-
tion from Sadasat. The thesis that all these diver-
gent attributes exist in a single entity, is just im-
plausible.
fiwmafiouaxu
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207. Iainas believe that Iiva has the same dimensions
as the body of the being. This thesis is refuted here.
If Jiva is of the same dimension as the body, then
the Iiva now existing in the body of a fly would
not be sufficint to occupy the body of an elephant
when in some next birth it moves from the state
of fly to that of an elephant. Conversely, the soul
occupying the body of an elephant will become
excessive when it shifts to the body of a fly in some
next birth. Hence the thesis that Iiva is confined
86 WWW
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209. If we accept that JIva has the same dimensions as
the body, then one has to accept inferentially that
even in the Moksha, Jiva has a body which deter-
mines his dimension. We have also to accept that
both the JIva and his body will have to be regarded
as eternal without any destruction. If it is so then
the body which J‘Iva occupies in this world will
also have to be regarded as eternal, because the
body in the Moksha and that in this worldly sta-
tus have after all the same indistinguishable fea-
ture of being a body. This is a ridiculous proposi-
tion and hence this thesis should be discarded.

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210. The Saiva school of thought is refuted here.
Pasupati cannot regarded as the cause of this
be
Universe, because he is known to be subservient
(Paratantra) and afflicted by the flaws like birth
and death cycle.

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W:
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thawinmzn
211 . Since Pasupati is known to have no body, he can-
not have association with the Universe as its crea-
tor.
Adhydya—II 89

Pada III
in this Pada, the apparent contradiction between

W
the different Smtis is removed.
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219. The sky, does have creation because there is no

explicit Sruti which negates creation for it. By the
word, Viyat, we infer four entities: Elements
(Bhuta) physical Sky, and their respective com-
manding deities. It is also stated that by extended
inference (Upalakshana), the word Viyat would
refer to Prakrti, Jiva Chaitanya, Kala, Veda,
Mahattattwa, Ahankaratattwaand commanding
deities. Each of these has different type of crea-
tion.
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220. There is also the explicit Sruti which states that
Viyat and all other entities referred to by it have
creation.

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221. The Srutis stating non-creation are secondary be-

cause the Srutis proclaiming that Viyat has crea—
tion, are more powerful and plentiful. Thus, the
Adhydya—H, Pdda-III 95

feature is observed. On this basis, we cannot ar-

gue that Vijfiana and Manas are exceptions to be
general rule of reverse order of dissolution from
that of creation Because there is no convincing evi-

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dence to this effect.
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Manas as a sense organ is fickle (Chara), so also
the Vijfiana existing in it. However, Manastattwa
and Vijfianatattwa are not fickle (Achara). The
words Vijfiana and Manas, appearing in the rel
evant statements in the Sruti, could have the com-
mon meaning of sense organs and the elements of
tattwas pertaining to them. However, in the par-
ticular context, they refer to the sense-organs and
not to the tattwas becauSe knowledge (Vijfiana) is
generated through the process of thinking per-
formed by the Mind as a sense-organ. Hence the
process of dissolution for the Vijfiana-tattwa and

m
Manastattwa follows the same principle as all
other tattwas.
II II to II

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96

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famflfirqamrmra a am am mdzlmml
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The apparent contradiction of the statements in-
dicating dissolution or the absence of the same is
refuted here. Brahma does not have dissolution,
because there is no such clear statement in the
Sruti. Any statement remotely indicating dissolu-
tion should be interpreted to mean disapearance
because there are explicit evidences to the effects
that dissolution in the case of Brahma should mean
disppearance from sight and that Brahma is eter-
nal.
IIEITfiJE-R'mll u II

?3§. II aiosfiraqaaiouuu
mafia a: sfia’tsfm 31a: fiwfl: was gal 33!: an
mmwwmmeu
236. The ap rent contradiction seeming to be present
SPrut-is
in the on IIva is refuted here. In some places
it is stated that Jiva has no birth and at other places,
it is stated that he has birth. The Siddhanta is that
)iva has his creation from Vishnu himself because
there is a clear Vedic statement to that effect. The
other statement that IIva is N itya, should be inter-
preted to mean that Jiva's true original form is eter-
nal.
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237. We cannot argue
23x9“
that Jivas can not have birth on
the ground that he is known to be eternal and with-
out any beginning. Even for such an entity birth
defined as acquisition of a special body subservi-
98 671W
Prakarana is pertaining to Paramatman.
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241. It is not only because of the Prakarana of
Paramatma but also because of the use of the word
SM and the reasoning of unboundednessthat are
presented in the Sruti, that we infer that the at-
tribute of all-pervasiveness applies to Vishnu.
Q‘fi’.
WW
u 3‘»

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atonwu
wifil:

Mu
sen
Emma: Wsfi WW =r

fifiq saith“ QXQII

242. There is no contradiction between Jivas being an

atomic entity and his pervading the entire body
begause it is observed that a drop of sandal fallen
only on one part pervades through its particles
and entire body.
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a3 mama
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fimagrfluazafiffihafi afizfifiawfizzfiw—
243. We cannot argue that the drop of sandal has the
special property of being thickly spread at some
place and thinly spread at the others, while Iiva
perhaps does not have this capability. We should
100

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246. Jiva is quite different from Paramatman or
Brahma, and not identical with him because this
distinction between Jiva and Brahma has been
clearly preached in the Srutis. In View of the clear
distinction between the attributes of Brahma and
those of JIva, the statements in the Srutis that have
the apparent meaning of Monoism, should be in-
terpreted to mean Dualism.
'0“. fiwm:mfiolmu
II

mlmlwmmmfimfifi.
333:?me—
mafiafifimfimsfiamzafinfifiafiifiml
afifiafiwfizn lel
247. The statements which have the apparent mean-
ing that Jivas and Paramatma are one, have the
real meaning that Jiva possesses some attributes
which are only similar in nature, such as Bliss,
knowledge etc. to those of Paramatma. This inter-
pretation of similarity in attributes is analogous
to the one made for the statement that ‘all this
Earth is Brahma' which really means that the at-
tribute of being a Resort (Asraya) to everything,
an attribute that is found in Brahma and is similar
to that found in the mother earth. Thus Earth and
Brahma have similarity in respect of this attribute
though being dissimilar in many other respects,
and therefore the statment of identity is meant
only to emphasise the similarity.
110 WWW

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271. Can we explain the diversities of the JIvas by the

pecularities of the places such as earth, heaven
which the Jivas occupy? The answer is no. Even
these diversities in the occupation of different ven-
ues in the result of the manifoldness of Adrsta
attached to the Iivas.

fiafiwwfiumamammm
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Adhydya-II 111

Pada IV
In the fourth Pada, the apparent contradictions
caused by the Srutis supported by deductive logic

um"
are refuted.
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272.
wamsizn
Just the elements such
as
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as AkESa are generated

from Vishnu, in the same manner, all sense organs
(prams) are created by Vishnu himself. Thus, the
conflict as to whether the sense organs are created
or whether they have no beginning at all, is set-
tled in favour of the thesis that they are created
and that too by Vishnu himself.
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33o

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mmwfia’gfi'fiofiafimwfimmfifiwu
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293“
273. The Sruti which gives the apparent meaning that
the sense organs have no beginning, should be re-
garded as secondary and unessential in that mean-
ing. It should be reinterpreted to refer to the sub-
tle or the atomic aspects of the sense organs which,
infact, have no beginning. This is so because it is
incompatible to consider the normal visible gross
(Sthula) sense organs as the entities without any
beginning.
120 WWW
blood are essentially the effects of the elements of
Ap and Tejas.

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294. The categorisation of the bodies as effects of Prtth,
Ap or Tejas is meant only to recognise the rela-
tively greater importance of one as against the
other in the respective bodies.
This is how it is proclaimed in the Srutis. The rep-
etition of this phrase is only meant to strike and
emphasis on whatever is proclaimed in this entire
second Adhyaya.

fiafimémmwmfafimm
agitnazu
Second Adhyaya Ends
 ADHYAYA -II[
SADHANADHYAYA

Pada I
Having deliberated on the meaning of Brahma in
the first two Adhyayas, in the third Adhyaya the
instruments of Vairagya, Bhakti, Upasana and
Jfiana would be considered and explained. In this
first Pada, the statuses of exit and return, haven,
hell and stay inside the womb would be described
with a View to inducing the attitude of renuncia-
tion that facilitates the strengthening of devotion
as a means for achieving further knowlege.

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295. When Jiva leaves one body and proceeds to enter
the other, he moves jointly with all the elements
viz Prthvi, Ap,Tejas, Vayu and Akasha. This fact
is revealed from the questions posed by the king
Pravahana to Swetaketu, son of the sage Arum
and the answers given by the king Pravahana him-
Adhyaya-III, Pada-I 125

stated there that those who perform these Yagas,

perceive in pratyaksa the co-movement of the Jiva
and the elements.

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302”
301. In this, it is proclaimed that Karma cannot be the
direct cause of salvation. The status of Amrtatva-
deathlessness- described to be the result of Soma-
drink after a Yajfia, is only partial in the sense of
being limited to some period of time. This tempo-
rary nature is due to the fact that those who per-
form the Kdmya Karma (desire-oriented deeds) and
thereafter drink Soma—juice do not possess the
knowledge of Paramatma while the latter is the
true instrument of salvation. Knowledge-seeking
people who perform Akamya Karma (desire free
deeds) only realise, in the first instance, purity of
heart and thereafter greater curiosity to learn,
thence true knowledge, thence the favour of
Brahma and thereafter Mukti. Thus Akamya
Karma only serves indirectly through chain effects
as a means of salvation. If those who have already
realised knowledge, perform Akamya Karma,
they would experience a peculiar exhuberance in
Bliss in the Mukti.
Adhyflya-IH, Pada-I 135

All this description is meant to arouse a feeling of

disgust and despise for the cycle of births and
deaths and thereby enthuse an attitude of renun-
ciation- Vairagya— in regard to the wordly matters

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and the desire- oriented deeds of all kinds.

112111: 1“Tat: ll
r___f
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of these factors, the attributes of Brahma are in-
deed unworldly.
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356. The attributes of Jiva such as pleasure, knowledge,
etc. can be visibly seen or perceived through mind
and described in speech. However, the attributes
of Brahma are not subject to the sense organs such
as mind, speech etc. and hence they are unworldly.

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357. If the attributes of Brahma are strange and un-
worldly, then Why is it that same worldly terms
such as Ananda, Ifiana are used in describing him?
The answer is that these terms are used only to
facilitate the understanding,just in the same way
as the use of the term Pada in describing
Paramatman. Even though the legs of
Paramatman are quite different from those found
in the real world, the statement that all the Iivas
are His one foot is only meant to facilitate the un-
derstanding that Iivas are one distinct fraction of
Paramatman.
 Man
“Emma”. 3E0”
. In this again the fact that Brahma is unmanifest
(Avyakta) is propunded. Brahma and his attributes
are not the same as those conceived in the mind
while meditating on Brahma. Because, the Srutis
have clearly refuted the identity of the Brahma as
perceived during meditation with the true form
of Brahma.

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awn mural-a—

361. In this, the fact that Brahma is the creator of all

things is further confirmed with a view to arouse
devotion in them. It is only from Brahma that crea-
tion, protection, destruction etc. of all things oc-
cur. This is evident from the use of the words
Snrvagnta—All Pervasive, Mdydmaya-possessor of
the eternal prowess which is His own self-and
from the absence of any evidence in respect of oth—
ers being creators.

33?. n
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H II
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Wmfilm:fimmlamzlfi:?m:
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154 WWW
Karmas are only measured by Him in deciding
about the nature of the fruits. Srutis describe the

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3'?!
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156 WWW
Even within one same branch of Vedas, Brahma is
characterised by different features according to
context. If it is not the one Brahma described like
this, then even within the same branch Brahma
could not have been the subject of perception.
Hence we should accept that even in the different
branches, the same one Brahma has been per-
ceived for facilitating worship.
336. II 3‘2:

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368. Here the thesis that one Brahma is the subject
matter of all the branches of the Vedas is again
established through other reasons. There are four
reasons (i) the prescription that Vedas should be
studied is common to all eligible persons irrespec-
tive of their allegiance to one or the other branch;
(ii) the same prescription is common to all
branches without any special mention of one or
the other; further (iii) the followers of all branches
have the eligibility for performing the Karmas pre-
scribed in all the Vedas and (iv) they also have the
eligibility of acquiring the knowledge of Brahma
described in them.
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. Adhyaya-III, Pada—III
1 71

disciple. The fact there is no conflict among the

Muktas due to the abscence of blemishes is cor—
roborated by the statements in Sruitis.

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400. Gradation of the Upasakas is confined only upto

Mukhya Prana because it is clearly stated in the
Sruti that Prana is the Supreme of all Upasakas
and that is Why he is called as Bhuyan.

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We cannot argue that let there be some body ex-
cept Paramatman and Laxmidevi superior to
Prana in the same manner as we establish grada-
tion - the next one superior to the preceding one
among the entities such as Nama, Vak, Mamas,
Sankalpa, chitta, Dhyana etc. There is a clear evi-
dence in the Sruti that Prana is the supreme among
the Upasakas.
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402. If Prana is regarded as Supreme and if there is no
body else superior to him, then the distinction be-
172
Man
tween Prana and Paramatman would be incongru-
ent with this. However, it is not so because it is
preached in the Sruti, that the word ”Sarvi” ap-
pearing in the Sruti while describing Prana as
Bhfiyan, should be interpreted in a restricted man-
ner and that Paramatma is indeed superior to

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403. In Chandogya Sruti, the Prakarana which pro-
pounds the superiority of ”Satya” follows the
Prakarana that propounds the superiority of
Prana. In between the two Prakaranas, there is no
specific question as to who is superior to Prana so
that the folowing Prakarana could be interpreted
as an answer to see the superiority of Vishnu in
relation to Préna. However, such question-answer
linkage between the two Prakaranas should be
inter-polated, because the later Prakarana begins
with a distinguishing prepositionof ”Tu" as in the
case of the statements establishing the gradation

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between Nama, Vak etc.
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benevolance, and Guru, out of compassion for him
did preach him, and shower his pleasure on him.
Further, Sravana, Manana and Dhyana should also
be practised because there is clear prescription for
doing so.

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411 . Some rules for accepting a preceptor are set out
here. The option of acception or not acception a
second Guru when there is already a Guru ac-
cepted in the first instance, arises only in a situa-
tion when the second Guru who is equal or supe-
rior to the first one, is willing to bestow compre-
hensive favours (Prakarana) on the disciple. Fur-
ther if the second Guru is inferior to the first one
in terms of knowledge, abilities etc., then there is
no question of considering him for acceptance as
Guru. The option in regard to acceptance of Gu-
rus are similar to those that arise in the context of
two types of Dhyana - the function of Mind- which
yield equivalent fruits.
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412. There is a clear mandate in the Stuti to the effect
that the second Guru who is equivalent or supe-
 1 77
Adhydya-III, Pdda-III
rior to the first one alone could be accepted.

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413. It is propounded that knowledge alone is the true

means for Mukti. Knowledge of Brahma alone is
the means for Mukti and no karma. This is so be-
cause it has been emphatically asserted in the
Srutis that there is no path to Mukti other than
that of Jfiana.
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414. It is not just the learning derived from the Vedas
but the visible perception-Aparoksa [firing of
Brahma that would yield the Moksha.
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415. We cannot argue
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that Karma is the real means for

Mukti simply because in Smrti like Bhagavadgita,
it seems to have been asserted that kings like
Janaka realised self—realisation through Karma
 178 awflfim
only. Statements in Sruti propounding that Ifiana
alone is the direct means of Mukti, are more pow-
erful than the statements in Smrti. There are also
inferences based on deductive logic and some
statements in Smrtis which corroborate this prime
role of Jfiana in achieving Mukti. Indra is known
to have sought Tattwa Jfiana even after perform-
ing several Karmas, for realising Mukti. The state-
ment in the Bhagavadgita should be interpreted
to mean that Karma could have an indirect link-
age with Moksha.
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416. Brahma-darshana can be realised through the
means of Bhakti, concentration 'on Brahma, self-

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control etc. and not through hatred or enmity with
Brahma.

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' 417. In this, it is asserted that there is gradation among
the Muktas. Just as there are different types and
gradations of meditation, in the same way there
are different grades of Brahma-jfiana. This has
qdhyaya-HI, Pada-III 181

intrinsic worth of Eva can not be regarded as an

entity without a beginning. In fact , Amsa like
Arjuna resides, in the body acquired through the
Karmas of Amsi, as its possessor.

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421 . There is differentiationin regard to knowledge and
pleasure between AmSa and Amsi. However, there
is no total distinction between Amsa and Amsi.
Amsa experiences the results of the Upasana done
by Amsi.

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422. The gods

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like Chaturmukha Brahma, should be
worshipped not independently but as the family
of subordinates to the Supreme Lord Vishnu.
However, in regard to perceiving the gunas among
the subordinate gods, all those gunas that are de-
scribed in the different branches of different Vedas,
as relevant to Chaturmukha Brahma should not
be perceived as applicable to other gods like Rudra
etc. There is corroboration in the Smrtis in this re-
gard.
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There is no conflict if the attributes of lower gods
are perceived into the superior gods. This is simi-
lar to the situation of interpreting the Mantra
Vidyas pertaining to the lower gods like Agni, in
favour of the superior gods like Chaturmukha

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Brahma.
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424. All the Upasakas should necessarily co gitate upon
the atrribute of Perfection and Fullness -
Bhfimaguna because this Bhfimaguna is the most
prominent among all gunas and it is a common
complement to all the other gunas such as Bliss,
Knowledge etc. This is similar to the prominent
status of Kratu - consisting of technical compo-
nents such as Deeksha, Prayaneeya, Udayaneeya,
three Sawanas and Avabhrta - which all ought to
be performed in every yaga to realise its respec-
tive fruits. This is, how the Sruti proclaims.
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432. The Upasana of the limbs of Brahma as the resort

of gods, should not be done by Upasakas other
than the gods. In the different branches of the
Vedas, the Upasana of the limbs of Brahma is not
heard in conjunction with prescriptions of the
other Upasanas, mandated for the realisation of
Moksha.
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433. There is also a statement in the Sruti prescribing
that gods alone should meditate upon the limbs

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Pada N
Earlier it has been asserted that Jfiana is a promi-
nent means for realising Moksha. In this pada, it
will be argued that Jfiana could be the means for
realising many fruits other than the Moksha as
well.
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Badarayana believes that knowledge can bestow
upon the Upasaka all the Purusharthas. There are
statements in the Srutis to this effect.

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435. Jfiana is essentially the means for realising
Moksha. However, the statement that Ifiana is the
means of all the Purusharthas like heaven etc. is
only meant to suggest that Ifiana as a component
of Karma required to be performed for realising
heavenand other minor Purusharthas, could also
be described as their means. This is similar to the
statements that money is the means for achieving
heaven even though money is only a secondary
190 mafia
442. JfiAn-a of 1 Jfiani remains the same irrespective of
whether he performs Karma or not. Thus, Karma
performed by a Jfiani leads to excellence in the

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Even though all Upasakas have the common fea-
ture of being the seekers of Purusarthas, thereIS
the categorisation that only some have the eligi-
bility for knowledge while others do not have. This
classification18 similar to that among the gods into
two groups- one group of about 10315 eligible for
Somayaga while many others out of a crores of
gods are not eligible, even though all have the

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446. Eligibility for him is not uniform among all the

gods. This is so because there is gradation in the
nature of Ifiana itself in conformity with the in-
trinsic worth of the different Upasakas.

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447. In some part of Sruti it appears as though freewill
behaviour has been prescribed as a Vldhi to the
Jfianis. But it is not so. The reference to the freewill
action is only meant for praising the power of
him. Furter, it is some sort of advance permis-
sion and not a prescription that all Ifianis should
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Some branch of Vedas states that Jfianis would re-
alise Moksha even if they have unregulated free-
will behaviour. Thus, we cannot say that the ef-
 1 93
Adhydya-III, Pada-I V

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451. In regard to the Smti where the inference about
free-will behaviour of the Jfianis is drawn by the
others, Jaimini believes that the reference is really
to the Sadachara- good regular functions, such as
early rise in the morning etc. and the meaning of
the Stat-i is that Jfiani could practise Sadachara ac-
cording to his own free-will without being bound
by any external prescriptions or regulations. He
asserts that there is no categorical prescriptions
that Jfiani should indulge in wrong deeds. Fur—
ther, there are also objections to some deeds in the
statements such as Brahmin should never be killed
or troubled, and these apply to Ifianis also.
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452. In regard to the Smtis where the inference about
free-will behaviour by the Jfi'anis is drawn, Lord
Badarayana believes that the prescription of free-
will is restricted only to those deeds that are wor-
thy of practice as stated in the Srutis. According
to him, the real meaning of that Sruti is that from
among the practise-worthy functions, some may
be practised and some other may not be practised
by the Jfianis and the free-will prescription only
Adhyafya-III,Pdda-IV 195

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455. That statement of free-will functioning of Ifianis
should be regarded as a prescription because in
another Sruti, the word Bhava meaning free-will,
or as per own desire is used. The prescriptive na-
ture of the free-will statement is already- inferred
from the previous sfitra.
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456. So far, for the particular statement in the
Brihadaranyaka Upanishad, three different mean-
ings have been attributed: Firstly, according to
Iaimini, the thesis that Ifianis are subjected to all
prescriptions; secondly permission for freewili
functioning from among the practice-worthy
deeds; and thirdly, prescription not just permis-
sion, for free-will functioning. Thus, the gruti
seems to have no orderly interpretation since the
three meanings are indeed mutually contradictory.
This allegation is not correct because it is indeed
recognised in the Sruti and elsewhere that there
are many categories of Jfianis.
198 337333711337

attributes and attitudes like constant attention in

Brahman, selfcontrol, service of the preceptor etc.
Such attributes have been prescribed for a Jfiani
also. They have to be necessarily possessed and
practised as a component of Jfiana, supportive of

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401. The permission for eating all types of food With-
out any restrictions or objections given to Ifianis
is applicable only in the context of an extreme
eventuality of dying if some food is not eaten. It is
observed in the Sruti that resort to such otherwise
objectionable action is taken only in the extreme
eventualities, and such reasoning is clearly in-
ferred in the relevant Srutis. Hence, in normal cir—
cumstances, Jfiani is also bound by restraints and
prescriptions.

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462. There is no objection recorded if Ifiani does not
perform prohibited deeds.
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463. It is stated in the Smrtis that Jfiani should not per:

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465. It is not that prohibited deeds should not be per-
formed but also that the deeds prescribed as ap-
propriate for each Ashrama (state in life) should
be performed.
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466. Further, Karmas prescribed as appropriate for each
Ashrama (viz Brahmacharya, Grhastha,

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pressed. It is observed that they always perceive

a mixture of the right and perversion.
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470. It is stated in the Smrtis, that each one gets his
knowledge as also the fruits according to each

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471. Gods receive a special favour from Brahma and
as such they become eligible for right knowledge.
This factor is in addition to the factor of their in-
trinsic nature giving eligibility for right knowl-
edge.

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472. The intrinsic nature of the demons can not be
changed into that of gods. Hence the class of de-
mons which is different from that of gods is rela-
tively larger in size. This is indicated by the de-
ductive logic and appropriate Sruti.
202
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473. Iaimini, Vyasa, propounds that one who has
the godly nature always continues to have it. This
is indicated by the various Srutis. Niyama Sruti
categorically states that demons cannot acquire the
intrinsic nature ofi the gods, gods cannot acquire
that of demons and men can not acquire that of
the gods or the demons. Each one has to experi-
ence one's own nature. Similar is the message in
the Atadrfipa Sruti. The Bhavabhava Sruti also
mentions that gods worshipped Brahma as Bhfiti
and demons worshipped Him as Abhfiti.

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474. Seekers of knowledge should not aspire for the
positions to which gods like Brahma are eligible.
Such an aspiration is not viable because there is
Adhya’ya-HI, Pdda—IV 203

the deductive logic that aspiring something to

which one is not eligible would make one fall.
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475. Followers of some branch of Vedas, propound that
Ifianis should not also aspire for the positions of
Gandharva who are called as Upadevas being
close to gods just as they should not aspire for the
positions of particular Rishis who have always
concentration in Brahma both by mind and ac-
tions. This is how it is stated in the Srutis. What so
say that Jfianis should not as ire the positions of
gods, to which they are not e 'gible.
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Aspiring or not aspiring for positions other than

those of gods, Gandharvas and Rishis, does not
imply degradation. The statements in Smrti and
also Sruti corroborate this.

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of the respective actions like preaching and pro-

tecting would accrUe not only to the main enti-
ties, viz., the guru and the king but also to be sup-
porting entities, viz., the disciples and the people.
Thus, the fruits of Ifiana accrue not only to the gods
who are the masters of the sense organs, but also
the human beings who are the supporting enti-

um“
ties.

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480. In Chandogya Upanishad, it is stated in a conclud-
ing statement that a Grhastha who has a family,
who studies Vedas, performs all religious duties,
would ultimately realise Moksha. This conclud-
ing statement refers to the Grhasthas among the
gods because it is they who have all the features
of a householder in a comprehensive manner. This
does not pertain to the Grhasthas among the hu-
man beings. Further, gods also possess all the char-
acteristics of Yatis and hence they are superior to
the Yatis among the human beings. Thus, the gra-
dation is that Yatis are superior to Grhasthas
among the human beings while gods are superior
to both of these categories of human class.

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481 . In Sruti, it is preached that gods possess the char-
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Yati ashrama. They perform the functions of
Brahmacharis, Grhasthas, Vanaprasthins, and
Sanyasis. Hence they are superior to human be-
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ings in all respects.

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482.
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licly disclosing it in the big congregations because
otherwise the knowledge may get disseminated
among those who do not possess intrinsic ability

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for the same and this may create all distortions.

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483. If there are no obstructions caused by the
Prarabdha Karmas, then Aparoksha Jfiana would
be realised in this birth itself as soon as all the
Sadhanas - Sravana, Manama etc. are duly com-
pleted. If there are obstructions of Prarabdha
Adhydya-III,Pada-I V 20 7

Karmas, then it will be realised in the next birth.

This is how it is preached in the Srutis.
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484. Just as there is no rule that Aparoksha Ifiana will
be realised as soon as all the Sadhanas are com—
pleted since the impediments caused by the
Prarabdha Karmas will have to be eliminated in
the same way there is no strict rule that Moksha
will be realised at the end of the same life in which
Aparoksha Jfiana is acquired. Because here too,
removal of the relevant impediments is necessary,
before the fruitsof Moksha could be reaped. How-
ever, one need not doubt whether a Ifiani would
at all realise Moksha, even after several births.
There is indeed a confirmed relationship between
’Aparoksha Jfiana and Moksha and hence Jfiani
It
would necessarily achieve Moksha. IS emphati-
cally statedin the Sruti that one who has acquired
203 WWW
Brahma Jfiana would invariably achieve Amrtatva,
i.e., Moksha. The relationship between Jfiana and
Moksha is emphasised by repeating the relevant
phrase twice.

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The Fourth Adhyaya Ends
 ADHYAYA-IV
PHALADHYAYA
Pada I '

In this fourth and last Adhyaya, the main purport

of the term ”Atah” (contained in the very first
Sfitra) the fruit of Moksha will be described. In
the previous Adhyayas, the essential meanings of
the terms Atha, B rahmajijfidsd have been narrated.
The four padas of this Adhyaya respectively deal
with the four themes, viz, Destruction of Karma,
Exit, Movement, and Final Enjoyment (Karma
Kshaya, Utkranti, Marga and Bhoga). In this first
incidential way, some more facts about Upasana
are presented in the first few Sfitras.

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485. For purposes of obtaining Knowledge, one should
indulge in repeated practice of Sadhanas like
gravana, Manana, etc. This is indicated by the fact
that Uddalaka preached Swetaketu, the main
Tattwas several times.

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486. There is also the reasoning that sage Bhrgu was

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487. Good persons worship Vishnu as their master and
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488. Vishnu-described by the term Atman should not
be regarded as equivalent to the entities referred
to by the other names such as Nama.

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489. Upasakas should perceive perfection in Atman
with all attributes because Upasana with such a
perception of the greatness of Brahma is indeed
superior to any other form of Upasana.
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490. Gods like sun etc. should perform the upasana of
Brahman with the perception that they are born
from His different limbs and that they wouldhave
their ultimate resort in those limbs. Such an
Upasana is justified on the ground that they all
like to have their ultimate resort in the places of
their origin.

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491. Meditation should be done only while sitting in

the posture of an Asana because it is possible to
meditate upon only while sitting.

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492. Can sitting posture be consistent with the stipula-
tion of continous medition? There are two com-
ponents of Upasana: constant Remembrance
(Smarana) and Meditation posture is essential be-
cause otherwise there could be detractions.
214
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498. In regard to those who are contrary to the
Aparoksha Jfianis and who hate Brahma, exactly
opposite results occur. When such persons have
reached very close to the ultimate state of Tamas
with no return from there, then the Punya that was
accumulated earlier would be destroyed and that
Punya which is likely to accrue in the future would
have no consequences.
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499. Only those Prarabdha Karmas whose experienc-
ing has not yet begun, would be destroyed both
in the case of those who have Aparoksha Ifiana
and of those who hate Brahma. Becauseit is stated
in the Srutis that Moksha will be realised only af-
ter the destruction of the Prarabdha Karmas.
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500. If seekers of knowledge perform Akamya Karma

such as Agnihotra etc. such Karmas are meant to
acquire knowledge. If Ifianis perform them, such
Karmas would bring about excellence in Bliss in

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501. The Punya arising out of Kamya Karma which is
different from Prarabdha and Akamya Karma
would also be subjected to the same efiects as Sins.
Punya is past Kamya Karma, which is not in any
case a means for enjoyment in Moksha will be
destroyed. Punya of future Kamya Karma, which
is also not required as a means for enjoyment in
Moksha will lose its validity. This applies to the
Punya, whose enjoyment has not yet started, or
which is not desired (Anista). The followers of one
branch of Vedas have a reading of the Smtis in
which sacrifice of both these categories of Punyas
is propounded.
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. The Akamya Karma performed by Jfiani, even
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Punya, would yield infinite fruits. The sruti pro-
claims that whatever is done with Knowledge,
Faith and as per Upanishads, would yield many
fold rewards.
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503. For a Ifiani, Merit and Sin arising out of Prarabdha
216 WWW
Karmas would, vanish after their effects have been
duly experienced and thereafter Ifiani would re-
alise Moksha. Similarly a hater of Brahma, would
also have his Merit and Sin arising out of
Prarabdhakarma, eliminated through experienc-
ing their fruits and thereafter achieve the Tamas
due to them.

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Adhydya-l V 217

Pada 11
Having described the process of Karma Kshaya
through knowledge and experiencing in the pre—
vious pada, the next stage in the path of Moksha,
viz. relinquishing this body would be described
in this Pada.

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504. The commanding deity of speech, viz, Uma gets

absorbed in the commanding deity of mind viz,
Rudra. It is observed in reality that speech origi-
nates from the thoughts contained in the Mind.
There is also corroborative statemant in Sruti to
this effect.
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505. All the commanding deities of the different limbs
of the body get absorbed in their respective supe-
rior gods_accordingto their eligibilities. The Sruti
clearly states that all deities ultimately get ab-
sorbed in Agni.
Adhyfiyu—I V, Pdda-II 221

514. Brahma has some special attributes; He can not

be seen,= He cannot be smelt; He cannot be heard;
He cannot be fully understood. As against this,
Prakrti may be visible or may not be visible; may
be smelt or may not be smelt etc. Thus, partial
equivalence between Prakrti and Purusha, is jus-
tified because the Sruti beginning with
‘Ushmavad' etc narrates so.

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515. In some Sruti, it appears that the equivalence be-

tween Brahma and all entities other than Brahma
has been refuted. On this basis, we cannot argue
that Prakrti and Purusha are not equivalent. The
previous statement pertains only to the issue of
equivalence between IIva and Brahma. Iiva can-
not be all pervasive in time and space like Brahma.
Equivalence between Brahma and Prakrti, in some
respects, holds good.
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516. According to Madhyandinas, the non-equivalence
between Iiva and Purusha, and both- equivalence
in some respects and non-equivalence in others -
between Prakrti and Purusha, are extremely evi-
dent.
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517. Even in the Smrtis, it is stated that all beings upto
Chaturmukha Brahma have non-equivalence
while Prakrti has both equivalence and non-
equivalence.

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518. All the gods get absorbed in Paramatmanthrough
Chaturmukha Brahma. This is how the Sruti says.

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519. The desires of the Mul<tas are fully idenu'cal with
those of Brahma in the Mukti. There is absolutelyr
no conflict between the two.

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exits from the body, the doors of the veins well
illuminated. This special situation is realised as an
effect of Jfiana, and due to the instrument of the
memory power achieved as a part of the process
of acquiring Jfiana. This is all caused by the fa-
vour and benevolence of the supreme Lord resid-
ing in the heart. IIva leaves through more than
hundred veins called Sushumna Nam.
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521. AJfiani Jiva exits through the veins, following the
path of the rays of the Sun spread over there. The
doors of the veins are lit by the light of knowl-
edge and their inside by the rays of the sun resid-
ing within them.
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522. We cannot argue that those who have exhausted

the bondage of Karma cannot exit in the night.
Utkranti is possible even in the night because, even
though there is no outside sun in the night, there
Adhyaya-IV, "1517mm 225

exits during particular times. In fact, movement

towards these destination is the result of Jfiana
Yoga and Karma Yoga. Remembrance of paths to

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528. Varuna Loka will be attained only after reaching
the Tatit Loka. This is so because Sruti clearly states
that the Varuna Loka has the contact with the
Tatilloka as being upper to it.

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529. Vayu, which is to be reached in the second stage
after passing through the Archis-path, is called
Ativahjka Vayu, a son of the Mukhya Vayu. This
is so because the characteristic of being reached
in the early stage of the path, applicable to the
Amukhya Vayu, is described here.

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530. There is scope for some confusion as to whether
the meaning of the term Vayu, appearing at the
beginning of the relevant Sruti is Ativahika Vayu
or Mukhya Vayu, and also whether the meaning
of the term Vayu appearing in the later part of the
Sruti is Ativahika Vayu or Mukhya Vayu. How-
ever, since the characteristic of being the Lord of
the skies, it is established that the later term Vayu