LOSSARY OFTECHNICALTE

A GLOSSARY OFTECHNICAL TERMS

.lNTHE CQMMENTARIES ._
IN THE COMMENTARIES OF

PART TWO

K. JAYAMMAL
 Clown, of
A Glossaq nfTedmiuzl Term in the Commentaries
Technical Tm Commentaries
of imam, Ramanuja
OfSGfi-ltmn, and Madlwa m
RBminuja andMadhw m. and”.
on mm
Saturn—Par!II:
Sim-Part (Consultants) is a cmnpilatifin
II: (Consonants) compilatién
of the meaning and
of the and interpretations
interpretations ofof
technical terms
important technical found in
lerms found the
in the
mmmentnries of
commentaries of the eminent Edityas
Lhrce eminent
Lhe three a '13“ on
the Bmhmarsilm,
the Btuhmsittm, which which represent the three
represent the three
main trends in the
main the understanding
understanding of
of Vedfinta.
Vedanta.
The d1: essential
expliate the
The aim of this work is to explicate ementifll
meaning and subtle distinction among
subtle distinction among these
these
technical terms from the view point of
technical of
individualdoctrine:
individual doctrines andand contexts. It
contexts. presents
It presents
the terms both in the dwmfigafiscriptand
termsbothin dwamigzfi script and
Roman nansliteraLion amnged in alphabetical
transliteration arranged
Reference is made to the chapter,
order. Reference
number of
section, number
section, of the
the Hum, the respective
and the
yfitm, and respective
in addition to these.
page. In these, explanations found
found
in important sub-commentaries
in lab-commentaries are also also
wherever necessary.
presented wherever
pun-ted
 GLOSSARY OF TECHNICAL
A GLOSSARY TECHNICAL TERMS
IN THE COMMENTARIES OF
S'ANKARA, RAMAN UjA
S’ANKARA, UJA AND MADHVA
MADHVA
ON THE BRAHMA-SUTRAS
BRAHMA-SUTRAS

Part
Part Two
Two

K. jAYAMMAL
K. JAYAM MAL

INDIAN COUNCIL
INDIAN OF PHILOSOPHICAL
COUNCIL OF PHILOSOPHICAL RESEARCH
RESEARCH
NEW DELHI
NI‘ZW DELHI

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 TECHNICAL TERMS
GLOSSARY 0F TECHNICAL
A GLOSSARYOF
IN THE COMMENTARIES OF
SANKARA,
S'AB'TKARA, RMNUIA AND MADHVA
MADHVA
0N THE BRAHMA—SC'TRAS
ON BRAHMA-SE'TRAS

Part
Part Two
Two

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 First Published
First Published 1998
1998

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 DEDICATED To
TO
Revered Teacher
My Revered Teacher
BHXSMHRVAINA BRAHMASRi V.R.
BHmA-BHAVAINA BRAHMASIIJ V.R. KAannsurv'DAM
Kunwnsurvum SASTRIGAI.
Sasmm/u'

who has
has been inspiraLion and
been a perennial source of inspiration and
guidance in my acquisition of
my acquisition of Vedintic
Vedintic knowledge
knowledge

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 Preface
Preface

This present in a systematic and

attempts to present
This monograph attempts and synoptic
synoptic way the technical
way tlte terms which occur
technical terms
in the three
in the three principal commentariesof Sankara. Riminujaand
commentaries of§ankara, Rimanujaand Madhva on the Brahma-sinus. The
the Brahma-fiends. The main
purpose of this volume
purpose explicate the main imports and subtle distinctions
volume isis to explicate distinctions of these three main
schools, considering each individually in
each one individually its own light and
in its and in context. In
in its own context. ln this objective
objective
attemptl no trace of
attempt, bias may be
of bias detected, as each
be detected, each school is given its due
school is due importance, in in its own
traditional
traditional background.
This book -
This book compilation of
- a compilation of Consonants
Consonants is a companion to Part Part I consists of
Part 1.l. Part Vowels and
of Vowels and
has already beenbeen published by thethe Indian
Indian Council
Council of Research in
Philosophical Research
of Philosophical in 199
1997.7. [t prohahly for
lt is probably for
the time that
the first time attempt is made
that an attempt present the technical
made to present terms along with their
technical tertns their meanings and and
delineating the
interpretations delineating
interpretations the fundamental
fundamental doctrines
doctrines of the three
of the three illustrious commentators San
illustrious commentators San kara.
kara,
Rz'unanuja
Riminuja and
and Madhva
Madhva on the
the Brahma-sitras.
Brahma-sitms. In
In some instances,
instances, important details
details found
found in
in the
the sub-
suh-
commentaries on the
commentaries the respective provided so as to make the
respective texts are also provided the import as complete and and
authoritative possible. Works exclusively devoted
authoritative as possible. devoted to individual
individual systems are already known to the
already known the.
world of
world scholars. e.g.
ofscholars. AWord Index to Sankara's
e.g. AWordIndex Brahamas'itrabhfisya in
sankara‘s Brahamasfitrabhiyya in two volumes; the the iifigtr'zrlwtilxdm‘a
Vifisir'zrlvrtilnkns'a
in three
in three volumes.
volumes.
It is hoped that
It that this volume serves as an important reference
this volume reference bookhook for for scholars working in
scholars working in these
these
three important Vedantic
three Vedintic schools, so, for
schools, more so. for those
those working comparative basis.
working on a comparative basis. It
1t is also
also hoped
that
that the commentaries and
the original commentaries and the
the Brahma-5mm
Brahma-shim can easily be be followed
followed with with the aid of
the aid of the
the present
present
work.
work.
Since allall the
the three
three commentators very often often refer
refer to the
the concepts of of other schools of
other schools of thought like
like
Sankhya, Nyiya, Vaisesika
Sinkhya, Nyfiya, for a systematic analysis and
Vaisesika etc., for and refutation, all these
refutation, all concepts are also
these concepts also
presented in thisvolume fora
in thisvolume fora fuller
fuller comprehension of those systems. On
of those 0n the
the whole. this volume
whole, this volume offers,
oli'ers.
it is believed,
it believed, a panoramic view view of
of the
the basic tenets and
basic tenets concepts of
and concepts schools of
of many important schools of
philosophy, which
philosophy, enriched the
have enriched
which have the Vcdfin
Vcdin tic philosophy.
philosophy.
II offer my grateful thanks
offer my thanks to Professor
Professor Dr.
Dr. Venkatachalam.
Venkatachalam, Chariman. lLIPR, New Delhi
Chariman, lLIPR. Delhi forfor
including this book in the
book in the list of their
list of their publications.
publications.
wish to express
I[wish my heartfelt
express my heartfelt gratitude to Professor
Professor Dr.
Dr. Ashok Vohra, Member
Ashok Vohra. Secretary. lCl’R,
Member Secretary. lCI’R,
Delhi for
New Delhi the kind
for the kind interest
interest he has evinced
evinced to bring out this volume.
immensely grateful to Dr.
Il am immensely T.S. Devadoss. Former
Dr. T.S. Director, Radhakrishnan
Former Director, Radhakrishnan institute
institute for
Advanced
Advanced Study in Philosophy. University of
in Philosophy. Madras, for
of Madras. for his initiative and
his initiative and encouragement.
encouragement.
record
Il
record my reverential gratitude to my esteemed
my’ reverential esteemed teacher Brahmairi Varahoor
Bhigabhr'wajfia Brnhmas‘ri
teacher Bhiynbhr‘wajfia Varahoor
KalyanasuntlaraSistrigal, former Professor of Vedanta, Vivekananda Madras. II had
College, Madras.
Kalyanasuntlara Sistrigal, former Professor of Vedanta, Vivekananda College, had the
the good
fortune ofstudying the
fortune the whole of Sankara‘s
whole text of Bmhmst'nmbhigya with
sankara‘s Bmhmtfitmbhiyya with him.
him.
gratefully indebted
Il am gratefully indebted to Dr.
Dr. M. Narasimhachary, Professor
M. Narasimhachary. and Head
Professor and Head ofof the
the Department of of
Vaishnavism. Universi of
Vaishnavism. University Madras, under
of Madras, whom II made
under whom the study of
made the of the text of
the text of Riminuja's
Rimanuja's Sfihhfigyu
Srihhfisyu
with Sudarsanasiiri‘s
with Smtafn'akisilti. 1I thank
Sudarsanast'iri‘s Smtafn‘akafikfi. thank him for having made
him for necessary improvements and
made necessary and
modifications this study. He
in this
modifications in also gone through the
has also
He has thc entire
entire material
material in several stages and
in several and offered
offered
valuable
valuable suggestions.
suggestions.

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viii
viii Preface

Il
express
express mymy deep sense of of gratitude to Vidyc'tralna Pandit Sri
Vidyirama Pandit Nagaraja Sarma
SH V. Nagaraja Sarmn who taught me
the text of of Madhva‘s Brahma-:fitm-bhr'zsya withjayatirtha's
Madhva's Brahma-tfitm-bhfisya fitnvaprukfiiikfi.
with]ayatirtha‘s fitnvapruhcis'ika.
Il am thankful
thankful to Dr. Ms. Mercy Helen.
Helen. Programme lCPR. New Delhi for the great
Ofi'tcer. lCl’R.
Programme Officer. great help
slit: has rendered
she in this volume.
rendered in publishing this volume.
expreg my heartfelt
1l wish to express mv heartfelt gratitude to the Council of
lndizm Council
the lndizm Philosophical Research,
of Philosophical Research, New
New
Delhi. [01for publishing the voulme. Il am thankful
present voulmc.
the present the authorities
thankful to the authorities of
of the
the University Grants
Grunts
New Delhi
(‘41111111ission.New
Cmmnission, having awarded
Delhi for having Research Asociatcship to me lrom
awarded Research also thank
1993. II also
from 1993. thank the
the
author 1ties of
authorities of the ol'Maclras for
the University 01Madras do research
for permitting me to do research at the
the Radhakrishnan
Radhakrishnan Institute
Institute
for Advanced Study in
for Advanced Philosophy and
in Philosophy express my gratitude to all
and express all the members of
the members of the
the faculty of
of the
Dcpurunent.
Depurunent.

K. jAv-NMAL
JAY-\MMAL

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 Contents
Contents

Mfam
mam Vii
vii
Guidelines followed in
('midelines in this volume xi

afAbbmiiations I1
List afAbbmiialz'ons xiii
u]Abbreviations II
List ujAblmrviutiom I] xjv
xiv
Table of Transliteration
0/‘ Tmmlileration m'
xv
Glossary 1
1

{\pfimdix II
Appendix 307
§ahkara, Ri'unfinuja and
Sahkm‘a. Ri'uninuja and Madhva—A
Madhva-A comparative summary of
comparative summary of concepts
concepts
‘l
Appendix [I
Appendix ll 31
3i 0O
Metaphysical Tenets
Metaphysical Tenets of Vifiqgidvaita and
Advaita. Vifisgidvaita
ofAdvaiLa. and Dvaim
Dvaim

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 Guidelines followed in this Volume

This volttme consists of the consonants from 'kzt‘ (ii) to 'ha' ('5). The number of technical terms
presented in this volume is about 1610. Although certain words used in common parlance cannot be
called technical terms in the strict scnsc of the term, still they attain new dimensions of meaning when
interpreted by the great Eciiyas. e.g., atalt, atha, etc. The sinus are split in accordance with the
commentator's interpretation.
All the terms are arranged in an alphabetical order. In addition to Lhe meaning and the
interpretation of these three commentators, explanations found tn important sub-commentaries are
also presented wherever necessary. For Sankara, Padamapada's Tancapadikc't' and Vicaspatimisra‘ s
Bhfimati"f0r Ramanuja, Sudarsanast'tri' s ‘Smtaprakis'iltadandfor Madhva,jayatirtha' s ‘Tauvnpmhns'vkn'
and Righavendratirtha's 'Bhévadipa’ are consulted. The editions used for the present work are as
follows:

l. SANKARA: Brahman'ttm-bhigya, Sris'ahkam-gmnthfiunli, vol. V11 (Samata Books, Madras, 1983)

2. RRMANUJA: Sribhfisya with §mmpmkfiiikfiof511dar§anasfid,Volsl and ll edited by Sri Uttamur T.
Viraraghavacarya (Sri Visishtadvaita Pracharini Sabha, Madras, 1989)
S. MADI-tVAt'ARYA: Brahma-silra-bhisya with Tattvaprakis'ihii of Sri jayatirtha and Bhfiumfipa ol-
ligltavendratlrtha, edited by R.S. Panchamuki. chs. I. H. Ill and IV (Karnataka Historical
Research Society, Dhanvad. 1980 and 1981)
The editions chosen for the sub-commentaries are:

1. PAnMAMnA AUARYA: Paficapidt'lui, edited with translation byT.R. Srinivasan. (Bhavani Book Centre,
Madras, 1989)
2. SHASTRI, ].L.: Brahma-silra §nithambhfisyam with the commentaries Bhisyaramaprabha' of
Govindz'tnanda, Bhimati ofVicaspatimista and [\[w'tynnirqmyrz of Knandag'iri (Motilal Banarsidass,
New Delhi. 1980)

As regards translation, the following editions are closely followed:

l. 5mm“: Brahma-sfilm-bhiisya, translated by Swami Gambhirananda (Adwu'ta Asrama, Calcutta,

1972)
2. RAM/hum: Commentary on the Vedfinla Sitms. translated by George Thibaut. The Sacred Books
of the East; Vol. XLVlll (Motilal Banarsidass, Delhi, 1962)
3. RXMANUJA: firibhfisym translated by M. Rangachzuya and MB. Varadaraju Aiyengar. vols. l. I1 and
111 (The Educational Publishing (10.. Madras 1964. 1965)
4. MADHVAMRVA: Commentary on the Verifinm Sim-as, translated hy S. Subha Rao (Minerva Press,
Madras 1904)
5. VAmsrA'ri: The Bht'tmati (Catultsfitri) , edited with English translation by S.S. SuryanarayanaSastri
and C. Kunhan Raja (Theosophical Publishing House, Madras, 1935)

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xii Guidelines followed in
Guidelines in this Volume

I. A term is first given in

l. in Devandgafi its transliteration.
followed by its
Devanigari followed Meaning of
transliteration. Meaning of the
the term is also
References to the
given. References the chapter
chapter, pida, number of
pfida, number of the .n'ltm and
the 5mm page number
and page occu1ring in Q’ankara's
numbet occu1n'ng .‘iatikara's
commentary are presented first. The
commentary and final words
initial and
The initial words of of the explanatory statements are quoted
the explanatorystatements
ptopet 1efer
with piopei 1ef'e1 ences. Then follows the interpretation of
cnces. Then of Sankarafor
Sankara for the
the tel 111 wherever
te1111; wherever necessary
necessary,
terms, the
lot some terms
[01 the interpretation ofof the
the sub-commemator
sub-commentator is also given. Sank-413' explanation is
Sankara’ s explanalion
followed those of
followed by those of Raminuja andand Madhva
Madhva 011 on the
the same lines.
lines.
2. In
In a majority of cases the
majority ofcases the technical found
technical terms found in the
in the commentaries
commentaries are presented in in their
their stem
forms, omitting the
forms, omitting the inflections.
inflections.

For example.
For the stem WWI
example, the (kapi'tyacamgm) alone
WWI (kapfiyammgm) is given, while
alone is in the
it occurs in
while it the text as

W: (kapfiyaramgzilt). But
W: (kapfiyaramzuib).
are without
as they are
But when
without omitting the
the terms are the
when the
the inflections.
m
the exact
inflections. E.g. m (hamnavat)
quotations of
exact quotations
(kampavat)
aphorisms, they
of aphorisms, they are given

the occurrence of
Against the
3. Against of each
each term there
there will be two sets of
be of numerals.
numerals.
For example, it
For example. Eli an Brahma s‘.1.ii.15
ham Brahma
Til'tfl 1mm §.l.ii.15 (114)
R.I.ii.Ifi
R.I.ii.lfi (I311)
(1.311)
Iii 15 (I. 194)
M. I.ii.
The three numerals
The three numerals in the first set indicate
in the indicate the number of
the number of the (adhyr'tya), pfida and
the chapter (adhyaya), and
aphon'sm respectitely. In the
aphon'sm respectivzely the second since Sankara
second set, since published 1n :1a single volume.
commentary is published
Sankara s commentary volume,
page number
only the page number 15 1s given. Ramanuja com mentaty is in
Riminuja s commentary whereas Madhva'
twovolumes, whereas
in twovolumes, Madhva'ss isis in four
four
volumes. So, in
volumes. the second
in the ol'numerals, the
second set ofnumerals, the volume
volume number
number and page number
and page number are indicated
indicated for for
these commentaries. Thusilifi'tfl
these two commentaries. Thusiliiil (kam (ham Brahma)
Brahma) occurs in Sankara's
occurs in Sariltarak commentaiy, in
commentaty, in Adhyéya Pride
Adhyaya I, Pr'tdn
1,

ii and
and ram: page 114; in
sitm 15 on page Riminuja's commentary in
in Rimfinuja's Adhyéya I.
in Adhyfiya pada ii and
I, {Jada sitm 16
and 511m 16 on page
page 311511
of
of the
the first volume.
volume, and
and inin Madhva‘s commentary, in
Madhva‘s commentary, in Adhyfiya I. I, Pfida and sitra
Pfida ii and page 194 of
sitra 15 on page of the
the
first volttme.
volume.
4. In
4. the first
In the volume of
first volume firibhfiga there
Rfimfimtja's .§fibhfisya
of Rfimt'mnja's there are two sub-seccions (.mmputas). The
sub-sections (.mmputas). The first
subsection 1-256. The
pages 1—256.
subsection covers pages The second
second sub-section
sub-section isis numbered
numbered afreshafresh from
from 11 onwards
onwards and and it ends
ends
with 350. The
page 350.
with page The reference
reference to to the
the sub-section
sub-section hashas been
been made
made in in this only for
Glossary, only
this Glossary, for the
the first
first
aphorism.
For example,i'l§‘ll’PI R.I.i.1 (ii) (1.88)
(cfilumuisya) 11.1.1.1
examplefiiql'PI (cfilunndsya)
Thus 31W
Thus (cfitumisya) must
31W (caumfisya) he understood
must he occurring in
as occurring
understood as I, Pfida
Adhyfiya I,
in Adkyaya Pfida i,i, sfitra I, section
sfltra 1, section iiii on
page
page 88
88 in
in the
the first volume.
volume.

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List of
List of Abbreviations
Abbreviations II

.Iayatirthn
_[ny'atirthn

.\'1
.\'I M ndhvn
M ndhvn

Padmapfidn
Padmapz'idn

Rfimz‘muja
Rfimz'muja

RE Rfighavcndratirtha
Rfighavcndratirtha

Snfikum
tkzli'zi

5.5
S.S Sudan‘éanasfiri
Sudm'ézmasl'u'i

V.M. Vicnspatimiéru
\‘ficnspatinflfi'u

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 List of
List Abbreviations II
of Abbreviations II

Ai. Aitarcya Upanigad

Upani§ad
ALA.
ALA. Aimreyn Arauyaka
Aimreya Aralyyaka
ALB.
Ai.B. Aitarcya Brihmagm
Aitareya Brihmaua
Bh.G. Bhngavad-giti
Bhngavad-giti
tadiralpyaka Upunigud
Byhadfix'algyaka Upuni$ud
Brahma-SfiLra
Brahma-Siva
Chfiudogyu
Cllfiudogyu Upani$ad
Gautama
Gautama Dharma-Sfitra
Dharma-Sfitra
lfiz'ivz'lsya Upanisad
Upanigad
jibfila
jibila Upanisad
Upanigad
jaimini-sfitm
jaimini-sfitra
Kagha Upanigad
Upanigad
Knugimki Upanisad
Knusimki Upani§ad
Mu. Muuqlaka Upunisad
Upuuisjurl
P5811.
P2186. Pix-lini-sfilra
Pix_1ini-sf1tra
Pr.
Pr. Pras’nu
Prufinu Upanisgad
Upanigiad
RV. [lg-Veda
5.3.
s'.B. Sampnrha
§ampmha Brihmana
Brfihmaua
51v.
81v. Svctés'vatara
évctéévamra Upauigad
Upanigad
luj.
luj. Taittiriya Upanisad
Tniltiflya Upanisad
Tai. A.
A. Taittiriya lirauyaka
Taittiriya Arauyaka
Tai.
Taj. Br. Taittir'lya Brihmaua
Taittiriya BrihmaQa
Tai.S.
Tai.S. Tailliriyu Samhilfi
Tuitliriyu
V.P.
V.P. Vigmu Purina
Viguu Puriga

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 Table of
Table of Transliteration
Transliteration

31a
3H1 31111
BITE 3i
Ki i‘i
ii
B‘u
Eu '51"! ‘3?
‘Er 3!!
‘Fr
3'“
5U TLC
Tlc Qai
Qali 3hr)
afio
ai'rau
Si'fnu Biarh 312a};
wk fikh
Vikh ‘tgh
‘L sh ma
Ech
Huh sun
ELjh 3U:"
3U
a! am
w 3:111
i (.111 “T n
“1
‘x n
.

Flt 11m
t{1h £th
q an ‘Ln

‘LP ‘Eph
‘EPh fibh
a bh I1m
I1m

{r
{r Ev
7§ ‘LI;
“Ln; {hh
E
ii! fiks
*Uw 1 J'fi
115

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 Part Two
Part Two

E'EBIJéTaT
$W-Ei'éfl
Kan}, Bmhma - Ham
Ka'n'z Brahma Hotfi

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$- "IBI
$- ‘CEI’ Kan] Brahma
Karin Brahma
mKampandt
mKampanfit

ii W Kari: Brahma-bliss
33? III Kan’:

S.t.ti.15(114)
51.115014)
Brahma—bliss is Brahman
W Kapratyayn-the suffix
W Kapratyaya—the
MJ.iv.I (1.345)
MJ.iv.l (L345)
suffix ka’
‘ka

RI.ii.16(I.311)
R.I.ii.16(l.311)
.....
Ka ..... Kutszme
Kutscme

m.ii.15(1.
M..Iji.15(l.194)
194) The
The sullix
sullix ‘ha 'in the aphorism
‘ha'in uphorism (finuriza‘n-ilmm...etc.
(a'nmr'm'nikrim...etc.

W
the sense of
B.S.l.iv.1) is in the
m
0f censure.
unfit Kagan'—con ducting towards
Hagan—conducting towards Brahman
W Kamalim-naloka—the world of
Kamahisa-naloka-the world of
M.I.ii.16
Midi-16 (1.196)
(L196)
Brahma
Brahma

..... (I. 197)

Kngatin'ti ..... (j. S.I.iii.15(17o)
s.1.iii.15(170)
towards Brahman'
‘conducting towards
Kagati is ‘conducu'ng Brahman‘ because
because world of
lokab-Brahmaloka (the world
brahmafto lokab—Brahmaloka
brahmano of
ofthe
ofthe con textual
textual statement, ‘Brahman Bliss‘. 0r
is Bliss'.
‘Brahman is Or '
Brahma).
Brahma-1). '
Kngrm' means the
Kngati the conducting towards to Brahman
Brahman
him Brahman
by Vfiyu (either to hiya Brahman orpamBmhman)
or pamBmhman)
.u the
.5 may be.
the case may be. mKumpunm—ou
mKumpunEt-on account of
of the
the trembling.
S.I.iii.39

M
s.1.iu.ss (213)
Kanabhuk—Kazu'tdu father
father of
oi' the
the V
W Kanabhuk-Kaztfidu
.....
au's‘e—
Vais'e- yadidam .....
silut
silta system
following the
By following root-meaning of
the root-meaning of the
the verb
verb ojr
47'?
S.m.ii.12
s.m.a.12 (368)
(ass) which ‘to vibrate‘
is ‘to
which is (kampane),, the
vibrate’ (kampane) the ap horismrefers
aphorism refers
to the
to the text, ‘All these...‘
text. ‘All etc. (Kn. II.
these...‘ etc. H. iii. 2). In
£17112). In this
this
3:th Kapila-(great
if‘?! Kapila—(great sage) Kapila
Kapila hear of
sentence we hear ofsome great source of
some great fear that
offear that
is imminent.
imminent.
§.1.iv.1 (226)
s.t.iv.1
the founderof
is the
Rapila is
Eapila founder of the
the Sinkhya which
which is also
brimalt .....
bn'muzlt ..... (215)
(215)
From a consideration
From consideration of
of the
the earlier
earlier and
and following
following
called
called Kfipilasmyti.
Kfipt'lasmytl'.
is Brahman
it. is
texts, it. Brahman that is dealt
that is dealt with.
with. This
This power
power
R.I.i.5 (1.176).
ILLL5 (1.17s). to move the the whole universe
universe also fits in only with

W
the
the Supreme Self but but not with mere
more prfina.
Kapfiyammnam of
W Kapfiyawmzza—man vicious deeds.
of Vicious deeds. R.I. iii.40(Il.84)
iii.4‘0(Il.84)
SJl.i.8
Snta (533)
(538) iti
iti kflmasya
.....
kmnasya .....
R. III.
R. III. i.
i. 99 (H.415)
(H.415) The
The passages, ‘The whole
passages, “The whole world...',
world...', etc. (Ka. II. II.
6.2) declares
declares that
that the
the whole world and
whole. world and Agni,St'1rya
Agni,5t'1rya
M.lll.i.10
M.lll.i.10 (111.28)
(lll.2B)
and
and so on, ahidingwithin that person of
that person of the
the size ofof

m
$15.20
s.t.i.20 (54)
(s4)
of a monkey
Kapyfisa—seat of
m Kapyfisa-seat
ltis
tremble. from
a thumb, tremble
ltis declared
declared that
on account of
from their
that there
of the
the fear,
great fear
their great
shaking, that
there is shaking,
fear of of Him.
Him.
that is LILt crnbling
embling
i1’ it were a raised
l'ear, as if raised
which
‘which is pink in colour)
thunderbolt.
thunderbolt.

ILLLZI
R.I.i.2l (L238)
(L238)
ltisunderstoodthatitis onlytheHighest Brahman,
ltisunderstoodthatitis onlythel—lighest Brahman,
that this kind
that can possess this kind of sovereignty that
of sovereignty that is
lotusjust Opened by the
lotusjust the Sun / resting on a stalk/
Sun/resting stalk/ dreaded
dreaded by all.
all.
that
tint which
which is in the
the water.
water.
M.l.iii.39 (1.325)
M.I.iii.39
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Hfijfi
ERIE Kartflva

$1141.43 (416)

Jasmét .....
Janna-t ..... utpfidyau
utpfidynt:
notoriginate from fifil
Implements like an axe etc.. do notoriginate
stated to be
stated
ltself’.
Itself’.

in" karma—action
W
WW kamakartrtyapadcs'ficm

be the

karma-action
kamaliartjrtcvaflarlesficm

the subject by the term, ‘Crcatcd

the term. ‘Created by

the agent of
the agent of the
the action
action (of(ol' cutting etc). But S.I.iii.14
S.1.iii.14 (168)
according to the Bhigavatas, from
the Bhigavatas, the individual
from the individual
soul called
soul
the
Sankarsana, who is the
called Sankarsana.
instrument mind
the instrument mind called
the agent.
called Pradyumna.
Pradyumna.
originates ‘tad
agent, originates .....
‘tad ..... uktvfi'
uktvfi'
The which states, ‘just as the
Chfindogya which
The Chfindogya results of
the results of
R.Il.ii.40(II.324)
R.Il.ii.40(lI.324) works
works get
get exhausted
exhausted here,
here, so also
also the
the results
results of
of
good works get get exhausted
exhausted in thethe other
other world',
worltl',
Sahkarsaztfit .....
Snitkarsapit ..... expresses the
expresses the finitude of
of the results of
the results of W01 ks.
works.
Out of
Out of the
the agent who the jiva, the
agent who is the instrument
instrument R.I.ii.
R.I.ii. 22 (L292)
(L292)
which is thethe mind
mind cannot be produced as stated stated
kn'yate iti
iti karma
karma
under the
under ‘Out of
the aphorism ‘Out of Sankarsana...',
Sankarsana...', etc.
(B.S.Il.ii.39) (Primafacie
(Primafaci'e View)
view) action is that
An action that which
which is performed.
M.fl.ii.43(lI.ll4)
M.Il.ii.43(II.ll4)

agent.
agent.
there the
Nor is there
Nor instrument of
the instrument organs for
of organs for the
the WW
mm kamakamvyapadeficca—uud
because
subject.
hamahanyvyapadefécca-und
there is mention
because there mention of
of the
the object and
and the
the

yadi .....
yadi' ..... lm'yaw
Im'yaw s.I.ti.4
S.I.ti.4 (100)
Even if
if a male (Sadisiva) is admitted
admitted to he
male agent (Sadisiva)
the helper (ots‘aku')
(ers'eui) the impossibility oforig'ination
oforig'inatinn
he Mari:
ntan't
.....
..... which
yulitalt

remain unexplained, for

still remain for the ln the
[n passage, ‘Departing
the passage. from here
‘Departing from shrill attain
here I shall attain
would still
would the agent
would be
would be wanting means or organs organs and
and itit is not this one‘. by the
this one'. ‘this one’, the
the term, ‘this one', the self
self to bebe
that he of any help to her
he is of the work of
her in the work
in meditated possessed of
meditated on, as possessed of the qualities of
the qualities of
possible that
possible is of
creation. being identified with the
identified with mind, is referred
the mind, referred to as an
creation.
object to bebe attained.
attained. The
The term, ‘I shall attain'
‘I shall attain‘
refers
refers to the embodied the
embodied being, the meditator, as
afifi
“a Kaitlyn—agency
Kafly-tva-egcncy
the agent of
the agent the attainment.
of the attainment.
s.I.i.1
s.I.i.t (5) R.I.ii.4
R.I.ii.4 (1.29)
lm'yfi
lm'yfi
..... unujmjmtteli 3111.401)
..... anupajmtteb 5.11.401) etan't
.....
etmit .....
Because there
Because there is inherence of
is no inherence of acuvity in the
activity in the In
In the ‘After departing...’ etc.. the
passage, ‘After
the passage. the Highest
agency is unintelligible.
self, agency Brahman
Brahman is declared
declared to bebe the
the objectol'attainment
objectol'tituiiiuueut
s.t.fii.19(178)
s.t.iii.19(178) and
and the individual selfto
the individual be the
self to be attainer. Hence
the attaiuer. Hence it it
is clearlymadeout thatBrahuiait is surely tlillereut
clearlymade out LhatBraluualt tlill'ereut
.....
ya! ..... lmrty’tva
kartrtva from
from thethe attainer.
attainer.
Agentship the unreal
Agentship is the unreal aspect of the
aspect of the individual
individual M.I.ii.4
M.I.ii.4 (1.168)
being,
being, conjured by ignorance etc.
S.I.iv.26
s.t.iv.2s (272) .....
aim ..... vyapades'fil
vyapades'tit (I. 11 68)
because of the
becauseof the denomtion
denotation 0f
0f the
the One
One (Brahman)
(Braluuau)
Ind
.....
tad ..... ukumta
ukumta as the
the object and
and (of the individual soul) as the
the individual the
From the
From the. text, ‘That created..."
text, ‘That etc., Sell
created..." etc., Sell' is
is agent.
agent.

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m who!

m
mK/zmakfigtgia
Karmakfitlt'ia what kammtidyr'i
kammlidyr'i
Karmahfiaqia—ritual section
tad-mu: Karmahfiada—ritual in the
section in the namely ‘tad...Brahma'
incorporates an injunction namely 'Iad...Bmhma'
scripture. where Brahman
where Brahman is directly said to be the
directly said the object of
of
desire
desire to know.
S.I.i.4
5.1.1.4 (17)
sari/Ii
.....
surlhi ..... vedilavyufi V. I”.
vedilavyuft ( V. M. 38)
WKarmaciG—thatwhich
WKamacit-thatwhich is acquired by karma.
karma. showing the
By showing the Compound to be be of the Sixth
ofthe Sixth Case,
SJ.
51.11.21
ii.21 (126) the
the explanation of this by earlier
of this earlier commentators as
a Fourth
Fourth Case
Case Compound—brahmaaejijfiasa,
Compettnd—brahmaaej1_'j1ifisfi, iiss to
worlds
worlds etc. be understood
be understood as rejected.

m Kamaja-those that
37h Kamaju—those have attained
that have
of being gods by virtue of
state of
attained to the
of their
the
their good actions.
R.I.i
R.1.i ll (1.15)
yadyapt .....
yadyapi ..... grhyate
grhyate
M.1V.iv.19 (NJ
M.1V.iv.19 (1V.1 16) ln the
In brahmjijnasa, even if
the compound brahmfijfia'sfi.even the Cenitive
ifthe Cenitive
is taken
is expressing relation
as expressing
taken as relation in general, the
in general, the
33W like meditation.
Karmafl-activities like
331R" Karmaai—activities meditation. objective
objective significance of the
of the Cenitive
Genitive is well
well
established
established bemuse
bemuse the
the desire
desire to know
know requires
requires
s.m.ii.25
5.m.ii.2s (602) an object.
object.
R.1ll.ii.24
R.1|1.ii.24 (11.442)
(11.442)
37*!“ Karmaihu-path of
W Kumaflalha—path of action.
action.
sarhra'dhamitmake
.....
ahhya'sr'zt
sarhra'dhanétmake ..... abhya'sr'zl
M.III.i.18
M.111.i.l8 (IIIA4)
(111.44)
intense ol“ the
intense practice ol~ the religious work that
religious work that consists
consists
of
ol' worship.
worship. pilgfiaa-path of
pilgrim—path of the
the manes,
manes.

M.III.ii.26
M.111.ii.26 (111.130)
li'oin the
from
ClC.
ClC.
(111.130)
and intense
the constant and ptactice of
intense practice devotion
ofdevotion mm
mmfaafl karmayfilhalmyavijfifina—the
knowledge of
knowledge
R.I.ii.l
of the
R.1.ii.1 (1.283)
karmayfilhatmyavijfifina—the
the true nature of
of ritualistic
ritualistic works.
works.

with
artifw ug't
used
us't Kai-mam

S.I.i.1.
was-sum Case (Genitive)
Karmaqn' myths—Sixth
the sense ofan
nsed in the
5.1.1.1. (7)
ofan object.
object.
(Genitive)
m -kamtaua.s'jva—0ne who is subject to the
W -kamtaua.s'jva—One
influence of
influence of karma
the

R.m.ii.l2
R.111.ii.l2 (11.436)
(11.436)
bmhmalm ..... m
brahmana ..... (the individual
(the individual self)
sell')
'Ol'Bralunan‘ in the
'Oi'Bralnnan‘ is in Sixth Case
the Sixth Case in the sense of
in the of
object, in the
object, not in residuaiy sense; because
the residuaiy what is anthem
because what Kamavirfira-enqttiq' into
wifitsnt Kannavirfiro—enquiry into works
desired be known
desired to be needed for
known is needed the desire
for the desire to
because of
and because
know and of the nun-designation of
the non-designation ol' R.I.i.l
R.1.i.l (ii) (1.84)

[at
The
.....
else as desired
anything else
lat ..... sasihi
desired to be
saslhi (p.349)
be known.
known.

brahmaji'jnasa should be
The compound brahnmjijfiasfishould be explained
m Itammuidyi-knowledge of
m ItarmauidyE—knowledge
s.I.ii.21
5.1.11.21 (126)
of‘ the
the. rituals.

as brahmaaah
brahmagzalt jijfifisc'i and the
jijfifisii and the word hrahmagtalt in
word brahmagtali in apara yg‘uedidilakraafi .....
ygvedfidilaksanfi .....
the
thc Genitive Case has
Genitive Case be taken
has to be taken as denoting an lower comprising the
knowledge comprising
lower knowledge the ngda ett'. that
nda etc. that
object (Brahman) itself. itself. This
This interpretation
interpretation is the
is knowledge of
the knowledge of the
the rituals.
rituals.

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arcii-‘afit Kama/1i 37d.....fisfizw:hamm.....vidhibhyul_i

wees: Knmmlidhi-injunctions about the rites. person wakes up as in the text, ‘He comes...‘ etc.
(ByJVJii')
$1111.19 (173)
This is also the conclusion that follows from the
injunction about rites and meditations; for else
m kmmasr'islm-fitm which relates l0 works.
these will become useless, since on the supposition
R.l.i.4 (I.l46) ofsome other soul waking up. the conclusion will
be that anyone becomes free as soon as one goes
WWI? hmmmuccitajfifina-knowledge to sleep.
with works added to it. RJTHLQ (H.432)
R.I.i.l (1.42) Kama .....
According to Bhiskara final release results from Surely, the karma: which consist of merit and
knowledge to which works are added. demerit have been done earlier in his previous
births by the person in deep sleep; they have to be
W [rantings-subsidiary to a ritual. enjoyed by that person himself before the rise oi
the knowledge of truth in him. His recollection of
s.t.t4 (21) himself is as follows, ‘That same myselfwho was in
dm's'a. . . '. . yujyate (HMJBO') the deep sleep, that same myself has risen from
deep sleep’.
In the topic of the dartapimamim, the glance at
the ghee is a purification of the ghee which is an The scriptural statements also show that it is the
accessory. same person who is both asleep and awake in the
text. ‘Now the...’ etc. (Ch. VI. 10.2)
WWW knmihgavyapismya-meditations lnjuncrionswhich are intended for the attainment
connected with the accessories of rites. offinal release will he meaningless, ifthc. person
Swarm (ass) in the deep sleep is in the condition of final
release.
WWW: kannfinusmrtisabdavidhi- M.IIl.ii.9 (m.92)
bhyab-because of the reasons ofactions, rememb- on account ois being the master of all activity,
rance, scriptural authority and injunction. from smrtiand the injunction.
stints (576) esa ..... avadhfir'azzfit
mum hi ..... The Lord is declared to be the controller of the
The sclfsame soul alone can awake and none. else, soul's activity, as in, ‘This Lord...’ etc. (Kati. 111.8)
because an unfinished action is seen to be. resumed. pmdan'aha. . . . . smrmfm
Thus one is seen to take up and finish a work left
Smrtt' conformingly states, ‘And He ...,’ etc.
incomplete on the previous day.
2.5a ..... fmtifl-
ll‘ the person waking up be dilIerent, then there
should be no memory ofwhatwas perceived earlier, S'ruta' also says, ‘since He...,' etc.
which proposition is contraiy to what is evident in Elmfinamwu ..... vial/til;
the recollection, ‘l saw this on the previous day‘.
And the injunction is, ‘Meditate 0n..., etc.
From scriptural texts it is known that the selfsame (B1111. 4. 15)
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W Knqlzduz W kalyfiria

5W3 K!u'rm't._s_tuku—eighl kinds of action S.I.iv.10 (24s)

(according to thejaina System) Italpanfi ..... iii
1
S.Il.ii.35 (407) The word 'ajE ‘is used as an instruction in the form
(the soul surrounded by eight kinds of karma) of an imagery. The analogy to a she-goat is taught
They are four ghfiti lam-mm, and four ag'hfiti harmas. here about the material source ofal] things moving
Four glifiti karma: are (l) covering knowledge (2) and immobile. Thus even as in the world, then-
covering vision (3) delitding and (4) screening. may be a she-goat (ajfi), red. white and black in
Four rag/trill hut-mu: are (l) 'uvdaniyan't (belief lbatl colour. mfiyfi the source of all elements consisting
have to know the reality) (2) nfimilmn'z (belief mat of lire. water and food and having three colours
l have such a name (3) gatrikan't (the idea that I gives birth to many products that are similar to
have entered into the rank of your disciples) and her. She is enjoyed by the individual soul and
(4) fiyuslmn't (work done for the maintenance of discarded by the enlightened one.
the body).
R.I.iv.10 (H.118)
mm knla'pmlaya-Lhe absorption of the kalfis because, however of the teaching of creation.
in Brahman
Kalpnnfi .....
s.rv.ii.1s (313)
This word ca (however) here is intended to remove
The sixteen knliu are the five elements, senses. the doubt raised. The teaching here relates to the
mind. prripn, faith, food, valour, penance. mantra, production of the world.
action. lolm and mima.
Production is making, that is. creation. The
m Ital/m meaning is that the teaching relates to the creation
of the world. In the context under reference, the
R.I.i.l (ii) (1.75) creation ofthe world is taught in the passage. ‘Out
A Ital/m is a period of time equal to '1 320,000,000 of...,' etc. ($1.019)
solar years. It is a day of the creating Brahmfi, and M.I.iv.10 (1.365)
his night is also equal to the day. At the beginning
oi~ each [ml/m the creation of the world is said to on account ofbeing stated for th e sake ofco ntemp-
begin. and at the end ofeach kalpa the destruction lation.
ul' the whole world takes place.
madhu ..... ca

W knlpfi1ifilaghaua—the law ofparsimony M in the case of madhu-uidyri, the words describing

in presumption sacrifices and sacrificial things declare Brahman
for the purpose of contemplation.
s.1.ii.2s (194)
W kalyrinkatispiciOtisness
WE! Imlprzm'ts't'mya—that which is devoid of
illusion. R.I.i.1 (1.64)
R.Il.i.15 (H.237) satyn ..... lmlyfinfini
Brahman. 'Auspiciousness consists in truth. uprightness,
mercy. liberality, hannlessness and in not coveu'ng
W11? kalpanapadmificckand since the an0Lher‘s property’ (one of the seven sfitlhanm of
instruction is in the form of an imagery bhalm')
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m
mental-fin? kalyfizlaikatfina

WW
auspicious
Italyfiflaikalfi'lm

kalyfinaikatfina—the only abode

WW kalyfiqzaikatfi-na-the
auspicious qualities.
qualities.
abode ol'all
ol'ull The
some enlightened
enlightened men,
experience of
of the
men, who
the result
result of
W
W karat—um

who have
)rfimitcm

Vijasanqyim have a text according to which

The Vr'ijasanqim
have direct
knowledge, take
of knowledge,
direct
take their
their
R.1.i.l3
R.I.i.13 (1.224) stand
stand on that
that experience and and declare
declare out ofol
Brahman
Brahman personal predilection that
personal that there need for
there is no need for
them for begetting children.
them for children.
m: kavayab-the transcendental
m: kavayab—the transcendental seers. R.II1.rv.15
R.IIl.iv.15 (11.543)
(H.543)
R.1.iii.12
R.‘l.iii.12 (11.29) hr'tmakamm
.....
hr'tmrikamuz .....

sfimyab
s'i'rayali In some {Eh/ids, we read
some {Eh/1&3, read that possesses the
that he who possesses the

W
transcendental
transcendental knowers.
knowcrs. knowledge
knowledge of
of Brahman
Brahman may,
may, according to his
his
liking,
liking. give up
up the state ol'
01' a householder: ‘what
shall...’
shall...’ etc. (Br.V.4.22)
(By.V.4.22)
kfidficiflmcaitanyn—imperman enr
WWW kiddcilhacaimnya—imperman ent
consciousness
consciousness M.Il'1.iv.l:'i
M.Il'I.iv.l5 (111.301)
(“1.301)
Saunas .....
r
S.l1.iii.1 8 (450)
(450) kfimacfirt'tlt ..... pat/land
kamacérflh palhanli
Some. ifikht'ns read
Some s‘fikhins thus, 'Those
read thus, ‘Those that
that have
have known
m
known
w [canto—desire
lcc'tnm-desire Brahman
Brahman do
do what
what they choose...’
choose...‘ etc.
S.
9. 1.I. LI
i.l (5)
3mm
Haw hfimficca—and m wish
kfimficchand owing to wish
anmlglmmna
a-ntzzlglmmgm
.....
..... adhyanmfiyfidin
adhymmsfiyridin
S.l.i.13
S.t.i.1s (57)
attributes of
attributes the internal
of the like desire
organ like
internal organ desire
into
tatojbi
.....
201' ..... kfima (V.M. 25)
him (VJlrf. 25) Ena-nda
.....
finanda ..... ca

desire, which
desire, is the
which is the attribute
attribute of the internal
of the internal organ.
organ. In the
In context ofthe
the context one there
Blissful one
of the Blissful there is a mention
is a mention
which is
which is even intimate than
more intimate
even more than the
the senses.
senses. ofwishfulness
ofwishfulness inin the text, “He
the text, ‘He udshed...,'
fished...‘ etc.
etc.

R.I.
R.I. i.
i. II (1.199)
(1.199) R.I.i.19
R.I.i.l9 (1.224)
(1.224)

.....
kéwnyanta ..... gunfih
kfimyanta iha
.....
iha .....
The
The word
word ‘hfima 'is derived
‘hfima ’is derived from
from the root 'kam"to
the root ‘ham"to The creation
The of wonderful
creation of wonderful intelligent and and non-
covet'
covet’ and
and means that what
means that is covelable
what is covetable i.e.
i.e. intelligent things
things is. in the
is, in the Statement, ‘He created
statement, ‘He created
auspicious qualities
auspicious qualities (oi~
(oi Brahman).
Brahman). all
all this, whatever there
this, whatever there is‘,—declared
is‘,—declared to to result
result
R.1.iii.18
R.l.iii.18 (1I.37)
(H.557) from
from the wish of
the mere wish 0f :1a Being free
free from
from all
connections with non-sentient
connections with non-sentient matter, and and which
which
kfimyabht'm'm gunfin
kfimyabhfilfin
.....
guquin ..... is referred in the
referred to in the statemen t—‘He desired...may
statement-‘He desired...may
The which are worthy of
qualities which
The qualities of being desired
desired Il become manifold and
become manifold be born'.
and be H. 6.1.)
born‘. (Tai. II.
rel'erred to as by the word kamili.
are referred the

m
word kfimilt. M.I.i.18
M.I.i.18 (1.115)

himakfireqm-according to their
W lcEmaItEmza—according their own and according to one's
and one's will
predilection. yalhfi .....
yalhfi ..... s’akyate
s'akyate
Sm.
Sm. iv.15 (726) Asyllogism can be framed
Asyllog‘ism framed according to one's own
wish.
wish.
api .....
apt‘ ca .....

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armtfi: “it kamadi ..... ca 10 atrtmfia i kfiraftatvma m

maria 3m as a Inimfidi imam mm m—Traits s.nr.tit.60 (710)

like true desires etc. mentioned here and there. aviia'sta. . . . .
91114139 (680) Meditations which are undertaken l'or prosperity
lu'zmz'zdi. . . . .san'tbadhyata etc. and soon, andwhich. like rites, yield their own
fruits by being first converted into udysta, there is
Traits like desires etc. What is meant by ‘desire’ is no expectancy of direct perception.
unfailing Lrue desire. Satyakfimais said to be Iu'tma.
The utu-ibutes like unfailing desires that are met R.III.iii.58 (H.531)
wi th in the Upam'sud. as applied to the space within M.lII.iii.62 (III.273)
the heart. have to be inserted elsewhere. In the
Byhadéqyaka text, ‘That great...', etc. and the yalt . . . . upfisanan't
attributes like ‘controller of all‘ stated in the The contemplation of such qualities as may be
Byhada'mpyaku have to be inserted in the Chindagya favourable to the objects desired by each.
text, ‘This is...,' etc.
RHIIIiii.38 (H.508) m [drake-causal condition.
immtm ..... art/1a [1 8.15.4 (16)
'l'here is no distinction of the forms. Elsewhere
and there also, the form consists ol' the qualities of m kfiranurb-cause
willing the truth etc. In the Chfirulogyu and the 9.1.1.3 (1s)
Vfijusanqaka, the Brahman , who is associated with
the qualities of willing the trUth etc. is Himself the maltatab..... Brahma
object of worship; this is the meaning. Of the great body of sacred teaching comprising
M.IU.iii.40 (Ill.226) the Bg'ueda etc. supplemented by innumerable
disciplines, illuminating all things like a torch,
Oi‘ (Her) own accord in other places. resembling the omniscient. the source, that is, the
n/ecrhayaiva ..... karoti cause, the Brahman.

OI~ Her own accord, Pmlzrti who remains in the S1.i.11 (4a)
main sphere, also manifests hersell'in other places Brahman is the cause of the universe.
too.
$111.24 (132)
W krimfidhfim-repository of the desires. Kiragtasyn ..... anasthfirmivfit
S.I.iii.l4 (169) all the states of an eil'ect belong to the cause.
the sell'. R.Il.i.15 (11.234)
(l) pimakéilam ca kr'tmnmt't—a cause is prior in
WW kr'zmyapmtisiddhwoptional and
time.
prohibited acts.
(2) pip-(liltiimrit hiranarh-the cause has the shape
s.1v.iii.14 (ass)
of a lump.
‘dim lth'myt'utw-but the meditations yielding
We hfimztatuena ca-and as the cause
desired results.
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Wan
art-mfaan Itfiranat'ijrifina
Itfiraziavijrifina and
and ham»:
limym
s.I.iv.14
s.1.iv.i4 (249) tat.....
tat ..... brahma
brahma

samajfiaft .....
uyapadistnb (251)
samrtjfinft..... uyapadistah (251) Brahman sometimes
Brahman sometimes remains,
the intelligent and
the
having as His body
remains, having
and non-intelligent things which
which
Brahman. the
Brahman. the One
One without
withoutaa second is declared
second is declared as
have attained the
have attained the subtle condition, that
subtle condition, that does
does not
not
the
the cause of the
cause of the universe.
universe.
deserve
deserve to be mentioned
to he mentioned as distinCt from
as distinCt from Him.
Him.
.....
apart: ..... aln'anit
apart: nlnvmit (251)
(2.51) This
This is the Brahman
is the Brahman in His causal
in His causal state.
state.

God is spoken of
God as the
ofas virtue ofn
the cause by virtue ofn ot being
firfifi‘ Minn-name ofa
iilfifi' ltfiriri—name ofa sacrilice.
sacrilice.
dependent on others.
dependent others.
s.tn.i.s
sums (543)
(s43)
yadz'dam
.....
rims-u.’ (251)
yadidnm ..... ample (2.5 I)
meant for
for rainfall.
By declaring the
the creation
creation 01 the entire
of Lite universe in
entire universe in meant rainfall.
the text, 'IIe
the text, 'lle created...’, etc. it
created...', etc. it is asserted that
is asserted that a
a
single creator without
without the
the second, existed before
second, existed before mafia
371351’? ltdrtsneyana—in
k6rtsneyana—in totality
creation.
creation. s.m.ii.3
s.m.ii.3 (563)
R.I.iv.l4
R.I.iv.l4 (11.128)
(11.128)

'indeed be the
‘indeed to be the cause'
cause’
drain
.....
des'a ..... abt'tdhas'ca
abt'tdhas'ca
Torality means the state of
Totality of being endowed
endowed with
with
space, time and
the adequate space, and circumstances.
at ......
#1}th (II. 129)
m ......inkyate
well as its not being sublated.
sublated.
circumstances. as

The
The word
word cu(:u has sense of
has sense tu and
of tu means, ‘indeed'.
and means, 'indeed‘.
It determine definitely that
possible to determine
It is possible that the
the world
world R.Ill.ii.3
R.Ul.ii.3 (H.426)
(II-426)
is produced out of ol' the supreme Brahman
the supreme Brahman alone,
who
who is omniscient, who
is omniscient, is the
who is l .ord ofall,
the Lord ofall, who
who wills
wills
Itfiflsneyana
Itfimnqvtma .....
.....
the tntth
the truth and
and who
who isis free from even the
free from least taint
the least taint because the
because the individual self does
individual self does not have
have his
his
olall
ol'all that is evil.
that is evil. essential
essential nature enlirely manifest in the
entirely manifest in the state of
of
smim'tm.
M.I.iv.15
M.1.iv.15 (1.382)
M.I[I.ii.3 (111.79)
M.IlI.ii.3
fikfiifidisu
.....
(Titlis'r'trlisu ..... elm-[t
ulttelz
along with the
alont,I with in their
impressions in
the impressions their entirety
The
The Lord present in zikfiia
Lord is present and other
ziluiia and other things
things as
mediate cause. The
their mediate
their The text is. ‘He who...etc.'
who...etc.' anr'tdi
.....
(mr'uli ..... smitskfirfin.
smitskfirfin-

W ltfimgtauijfifina-knowledgc ofthe
atrmfitsrta ltfimgmuy'fir'ma—knowledge
s.t.i.8
s.1.i.s (45)
ofthe cause
the
beginning.
beginning.

37R?
stored in the
impressions SlOl'ed
the impressions the mind
mind Lhat have

conditioned Brahman
hfivynn'i-the conditioned
3711i hfitynrir—thc Brahman
have no

Brahman the cause of

Brahman is the of everything.
evctything.
s'.Iv.iij.7
S.IV.fii.7 (s29)
(829)
R.I.iv.23
R.I.iv.23 (11.161)
(11.161)
(for example a lump of clay, gold and
of clay. and iron).
latra .....
latra ..... manyatc
manyatc

W
Bt'tdari thinks that the souls are led to the lower,
Bfidari
conditioned and qualified Brahman
conditioned and Brahman alone.
Wkfimafiwsthmh brahma—Brahman
W ‘IE!’ kfimgtfi-uasthmit brahma-Brahman alone.
in His
in causal
His causal state
state R.1V.iii.6
R.1V.iii.6 (11.621)
(11.621)
R.II.iii.18
R.Il.iii.18 (11.358)
(11.358) lair-van}
kityafit
.....
..... manyat'e
ma nyai'e

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37W
3e Iu'nymit

who
[ct—173111111

Bfidari is of
of the
who worship
u pinion that
the opinion
worship thethe ell‘ect
conveys only those
that it conveys
ellect (Hiranyagarbha).
those
1 22
1

m m
sides over the
m hfiryfihhyfinfit
kfiryfilthyfinfii

Irina/tuwyfidhytdcw-one who pre-

m Iflryulmryédhydcm—one
assemblage of
the assemblage of body and
pre-
and senses.
M.IV.iii.7 (IV.81)
(1V.81) $1.131
s.t.i.st (37)
(s7)
kr'zryabrahma
kr'n-yabrahma the individual
the. individual soul.
soul.
(four-facedBrahma)
(four-faced Brahma)
swim lu'nyaui—to become
‘min kfiiyaui—to become an effect.
31115 kr'ral'l'ecr.
3111i kr‘nyarh—effea R.I.i.l
R.I.i.l (ii) (1.77)
(L77)
$11.25
s.t.i.25 (79) avaslhfin
avaslhfin Lara
.....
tara .....

lairymiz
.....
lairyatiz ..... ityatm
ityatrn Indeed, to become
Indeed.
passing into
passing into another
effect is nothing other
become an effect
another condition.
condition.
other than
than
an effect is non—difierentfrom
effect is nondifierentfrom its its material
material cause as
tinder the
shown under aphot'istn ‘It has nondifl'erence
the aphorisnl nondifl'erenee R.I.i.5
R.I.i.5 (1.175)
from
from that
that Brahman....'
Brahman...‘ etc. (B.S.II.1'.14)
(B.S.II.|'.14)
S.lI.i.l8
S.tt.i.ts (320)
.....
kfirana ..... haryatfi
kfirazm kéryatfi
Indeed
indeed a thing which
which exists
exists in
in the condition ofa
the condition ofu
s'akteh
s‘akteh
.....
..... kfiryam
kr'tryan't cause acquires chararter of
the character
acquires the
into another
by getting into
0t‘ an effect.
another condition.
condition.
effect. merely,
merely,
the ell'ect must be involved
the eil'ect in the
involved in very core of
the vety of the
the
potency.
potency.
$111.15
s.m.i.5 (533)
mm
37m Itfiryahmhmalolm—world
Brahman
Brahman
of the dice
kfiryrthmhmaloka—world of ell'ec ted

hfimna .....
hfirana ..... bluwati
bluruati $1111.15
status (17o)
conforms to the
effect conforms
An effect the cause. Brahmaloka called the
Brahmalokacalled the Satyaloka
KH.i.l5
RILiJS (11.234)
(H.234)
WWI?! hinavijfiinw-knowlcdge of
Hilfifilit'fi Myavijfiana—knowlcdge of the
the pro-
pro—
(1) apara .....
npara ..... kr'uyam duced
duced effect.
effect.
The
The effect
efiect is posterior in time. R.I.iv.23.
R.I.iv.23. (1.161)
(2) hr’nyan'z .....
hr'njvan't ..... fikfimn'z
iikfimn't (for example, a pot.
clipper etc.)
ornament and
pot. an ornament and a nail-
the
the effect like a belly with
(thejar) is shaped like
elfect (thejar)
broad
broad base.
base.
malaiqcihhyfinfit—since

m3
Mlcivyihhyfinit-since itis
itis mentioned
mentioned as
hr'nyakaranasnhghfitafissetublage duty
m1?! hr’zryakaranamitghfim—ussetublage
of hody anti
of body anti senses. 9111.11.13 (s43)
S.rn.ui.1s (643)
3.1.1.4
s.t.i.4 (27) .....
anvfikhyéyate (644)
pn'zptamma ..... anvfikhyfiyate
prz'zptamma

mm
butly and
body and the
kri'ryakamttfidhipati-Master of
mm kfiryakamnfidhipati—Master
the senses
senses
of the
the
It cannot logically be
It cannot
injunctionaboutsipping
injunction

This
aboutsipping
the duty that
to the
act of
This act
upheld that
be upheld
sin ce the
the
that this
text
this is an
on
already enjoined elsewhere.
that is already
sipping, as it
of sipping, already known
is already
it is
ly alludes
1y alludes
elsewhere.
from the
known from the
$1111
s.t.ii.1 (96)
smfli as
smrti as an act
act meant
meant for
for purification, merely
purification, is
is merely
the
the individual
individual soul
soul alluded to here.
alluded here.

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mini?
mien} hiryfityaye
hfiryfityaye 13
15
W
Wei Itn'yfirtha
Myanha
R.l]1.iii.lB(lI.479)
R.]]I.iii. l B(II.479) names and
and forms
forms differentiating them
them from
from Him.
andBrahman effected condition.
andBrahman is said to be in the effected condition.
account of
on account,
on of the statement of
the statement of what
what has to be
has to be
done.
done.
3TH
‘iiTFi' kale—time
kilo-time
ruit
kityfilthya'mfit
kityilthyc—z
.....
..... (II. 480)
R.Il.il.3l
R.H.il.3l (H.308)
The in so for
purpose, in
The scripture has a purpose, for as it
it speaks
of
of‘ what has not been
what has arrived at through abhfit
already arrived
heen already .....
abht'tt ..... viiegali
viiesalt
other means of
other of knowledge. The clothing of
knowledge. The of the
the According time is a particular atomic
the_]ains, time
According to the_]ains, atomic
Prfizm water-and not the
Prfiqm through water—and the formal
formal sipping substance which forms
substance which forms the cause of
the cause of the
the practical
practical
of water—is declared
of water—is declared in
in the passage in
the passage in the
the realisation
realisation of
of the present, the
the present. past and
the past and the
the future.
future.

W
Chindogya.
Chfindogya.

M.III.iii.19
M.[II.iii.19 (IIIJBB)
(H1188) kt'zlapmiccheda-lunitation of
W kélapmiccheda—limitation of time.
time.

the nature of
the nature of the effect described.
the effect described. R.Il.i.15
R.Il.i.15 (11.243)
(H.243)
ulaukika
ula'ukika
.....
..... ékhyfimit
ikhyfimil [1510
ltfila
.....
..... bhfig'itvarr't
bhfig'itvarr't
ln the
In text, ‘The
the text, qualities...,' etc. the
‘The qualities...,‘ nature of
the nature of the
the Indeed, the
Indeed, limitation of
the limitation of time
time in regard to
in regard to a thing
thing
effect,
effect, viz, mukti
mukti (release)
(release) is described.
described. the attainment
is only the it of
attainment by it of origination and
and

m
destruction.
destruction.

film
m hfiryfilyaye—On the finaldissolutionof
kfiqfilyaye-ou the linal dissolution of the
the
world of
world of Brahmfi
Brahmfi kt'zlauismima'dhincongruity of
‘5m kalam'smfit/Eda—incongruity of time
S.Iv.iii.10 s.m.ii.3
s.m.ii.a (564)

W
s.tv.iii.1o (331)
(531)

.....
kfitya .....
kc'tlpanikatva-fitlse assumption
W kc'dpanihatva—fiilse assumption
when
when the time for
the time the liual
for the dissolution of
liual dissolution of the
the
the lower Brahman
of the imminent. R.I.i.l
R.I.i.l (ii) (1.82)
(LS2)
world of
world luvver Brahman is
is imminent.
R.IV.iii.9
R.IV.iii.9 (H.622)
after
(H.622)
destruction of
after the destruction the world of
01' the ol~ Bra/mu}.
Bra/mu].
m
mt tam-goal
Item—goal
s.t.i.4
9.11.4 (28)
(23)
M.IV.iii.10
M.IV.iii.10 (IV.84) Pumga (the Supreme Sell)
mahfipralaya ..... ..... R.I.iv.i
R.I.iv.i (11.98)
at the
at dissolution of
the final dissolution of the world ofthc
the world ofthe condi—
condi- Brahman
Brahman
tioned Brahman
tioned

m
Brahman

{ad-TF5“ hifiichjriatua-possessing limited

‘Pd-7W kifiicififiatua—posscssing limited
kfityfivastha-(Brahman) in
‘swim kfityfivastha—(Brahman) Its effected
in Its effected knowledge
knowledge
condition.
condition.
s.I.i.5
s.t.t.5 (35)
R.II.iii.18
R.H.iii.18 (358)

.....
hadficit ..... auasthfin't
hadéa't a'uasthfin't
body, the
W
purpose.
purpose.
kn‘yErtIm—that which has got ritual as its
W kn'yirtha-that which has got ritual as its
SometimesBrahman
Sometimes Brahman has, as His
His body. the intelli—
intelli-
gent
gent and
and the
the non-intelligent things.
things. that
that have
have s.I.i.3
am (14)

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W kutujabadarual 14 F'Mf-‘lw h'fiprttthanitymit

scripture cteristic has to be borrowed from other texts, so

also must ‘receiving' be combined with ‘rejection'.
tat-ma‘! ..... hriyfirthatvani (V. M. 159)
R.Ill.iii.26 (n.4ss)
Hence they subserve, their only purport being the
teaching of agent, deity etc, required by the A clause in the text of the $6tyfiyaniit: ‘the hush...‘
respective prescribed rites. etc. forms a defining suppliment to a more general
statement in the text of the Knusitrthim‘the ltus'rz. . .',
Wkupdabadawat-as in the case of basin etc.
and jujubee fruit The clause, ‘the metres...‘ etc. defines the order of
s.n.ti.17 (330) the metres which in other texts such as ‘The
metres...’ etc. has been left undefined, and
(which mutually distinguish each other) therefore forms a supplement to those texts.

W kuw'dm'zga Analogous is the relation of the clause with regard

t0 the stuti ht the passage, 'Ile assists the slotfi...,'
M.I.iii.23 (1.286) etc, to the less definite statement, ‘He assists...,'.
etc. So also is the relation of the clasuc, ‘The
kuvidar'zga ..... prafites'ca (]. 286)
adhvaryu...’ etc, to the general injunction, ‘all
Here by the term ‘kuvidai'tga' of the Bg'ueda, it the...,‘ etc.
appears that tuiyu alone is the object ofworship of
the gods.
M.IlI.iii.27 (tn.2os)
us in the case of the twice-born who repeat Iyajm
Wkuficchdndastutyupagfinauah and 55mm: with the kuia, merely at their pleasure.
as in the case ofKus'm, metres, praise and recitation. m'yata ..... bhivaft (1.204)
s.m.tu.2s (658) Even after performing the brahmayajfia as per the
kus'a ..... (660) rules it is seen that the twice-born freely chants
mantras and stima and also wears hus'csmade rings.
ln the text ofdte Bhtillavins‘0 kus'a...,' ctc.we hear
of the origin ol' the hus'as from great trees in a
W hummus-eternally nn changeable.
gen era] way; butaccording to the text of.éfityfiyanim
the hus'as are made of the Udumbara tree, where R.I.i.l (1.256)
a specific mention occurs.
the indestructible is the eternally unchangeable.
In some texts dealing with the metres of the gods
M.I.ii.9 (1.175)
and the asuras, when the possibility arises of their
being used indiscriminately either first or last, the
decision is taken according to the text ol' the W kitasthanityarii-iintnutably eternal
Pai'itgins. s.t.i.4 (20)
When in some text n0 particular time for the idarh ..... fihhyan'i
chanting of the hymns meant for taking up the
vessel called ‘sodas-in'is in evidence, the particular This is absolute, itnututably eternal, all-pervasive
time is ascertained from another text. like the ether, devoid ofall modifications, eternal ly
contented, without parts. self-luminous by nature,
The idea conveyed by these illustrations is thatjust
which merit and demerit together with their fruit
as in the cases of these kuia etc. the special chara-

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‘wt fiufimfir’ ‘hi/arr] pipatisati' sit-Frieda kfliltrtrmatva
do not approach, nor the three times. This is the sawfis'u ..... ityarthali
non-embodiment mlled final release.
ln regard to all actions, the inwardly ruling HigheSL
kfitastha ..... apikaroti (V.M. 73) self first requires the efl'orts. that is, uctivi ties
undertaken by the individual self. and then, by
The words 'immutably eternal‘ refute liberation
giving His consent thereto directs him to proceed
being an object of achievement.
with it. Without the consent of the Supreme Self.
s.1.i.4 <28) no activity ofthat individual selfcau appropriately
proceed.
vikr'iyti ..... nityalg
M.H.iii.42 (H.197)
Because of the non-existence of any cause for
modification it is immutably eternal. krill ..... prerakasya
lrividlw 'pi ..... kartum (V.M. 88) The guidance by the Supreme Lord is according
to the soul's previous actions and his efforts or
It has been said that not one of the three ltinds of
natural aptitude.
modification consisting of dharma, laksana and
auasthfiexists here. Further, since of the absolutely
Real Self the attribute too is absolutely real. the W knfityaye-after the actions are exhausted.
alternation of that, as in the case of the self, cannot sluts (537)
be efi'ected by any cause.
Jena ..... ksayite (539)
‘sen-mar 'ln'ilan't Warsaw-aim bank wants when the results ofthose works for enjoying which
to fall’ the soul had ascended to the lunar world. get
exhausted through enjoyment.
9.14.5 (4o)
R.ll].i.8 (ll-413)
Here sen tience is ascribed to the insentient bank.
M.m.i.8 (III.24)
W k_rcnhm—a verysevere kind ofpeni tential rite. sumgarr't ..... uktatufit (I. 25)
Sm.iv.42 (750) Because it is stated that a person who has gone t0
heaven experiences a little portion 01' the karma
W kflaka-a product which has come along with him depending upon
his eligibility.
Sljv.22 (268)
Thereafter itis stated in the .énm'and Smrli that he
mist: flky'tapmyatnfipdtsalt tu—butdepend- returns only with u. remainder of a karma.
ent on the efforts made.
WE‘ hrtz'karmatva-to be the object ofaction.
s.u.iit.42 (416)
R.I.i.1 (ii) (1.92)
tu ..... kEmyatz'
Iqi ..... v6
The word tu is used for refuting the objections
raised. In causing the individual to act, God takes ‘To be the object of action is to be that which is
into account the efl'orts characterized either as most desired to obtain by action’ (PisiJ. 4.49).
virtuous or vicious which the individual makes.
But what one desires most to ohtain is pleasure on
R.lI.iii.41 (H.376) the cessation of pain.
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W W ltyiyalyuto bnltulam 16 W..... “T5 Irrtmn ..... bit/Eva

WWW/‘molyulo bahulam (Pisii. III.3. I I3) M.II.i.27 (11.48)

The ltflya affix lyu; has more than one significance. the consequence of the individual soul accompli-
shing all acts
R.I.i.13 (L200)
ayan't ..... syfil
kroalyuto .....
There is also an objection to the theory that the
It has to be accepted that in the case of the root individual soul creates the world, independently.
"1m: to know, associated with the suffix ‘vi ‘the affix For then, even with the movement of a single
[yup denotes the agent. finger, he should he able to accomplish all acts.
The Imtya-affix lyut (i.e.) ‘mm’ may denote the
agent or the object of impersonal activity. W km-nublfivfillwbut on account of its
all-inclusiveness.
WW knyuddesflm—aimed at by action s.ttl.iv.4s (754)
R.I.i.1 (ii) (1.92) lu ..... 'uidyrmte
ltflyuddus'yatva rit ca hrtikannatvan't The word ‘tu’is used to make a distinction. The
To he aimed at by action is to be the object of distinct feature of the householder is that he has
action. an all-comprehensive life. The scriptures have
prescribed for him many duties of his own stage of
life such as sacrifices, which involve great efforts,
W: kytsnuprmahtib-contingency ofwhole
and he has also to practise the virtuous duties of
transformation.
other stages, to the extent that is possible such as
s.tt.i.26 (ass) non-injury etc.,
ksnn ..... a.m.tv.47(n.5s4)
There will arise the contingency of the whole of buton account of the existence (of knowledge) in
Brahman becoming transformed into creation all
since lt has no parts. l lad Brahman been composite
lu ......sadbhfi-wit
like the earth etc. one of Its parts could change
while the other would remain in tact. Theword 'tu ‘sets aside the objection, as knowledge
belongs to all flimmas.
R.Il.i.26 (11.257)
M.Ill.iv.47 ([Il.338)
The consequence of the whole (indivisible
Brahman) becoming the divisible world. hulurnbe ..... ili

Kfimpn ..... rib/tyupagantabyam The householders is the most exalted of all the
fifmmas, for the Chfinrlngya Upam'sarl states, ‘He
In the condition ul'cause the Brahman was indeed
who...,' etc.
indivisible. The indivisible and undifferentiated
Brahman, alter resolving to the effect, ‘May l
W WITH krtsnuysa ln'ah1ruu'urirrzbhfiun—
become manifold‘ (Ch. V. 22) became differentiated
into elements of ether. air etc, and also into the
The whole. world forms the body of Brahman.
individual selves. lt being so it is to be accepted R.l.i.l (ii) (1.631)
that the whole of that same Brahman has been
used up in the producion of effects. Brahman has the intelligent individual selves as

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qrwr: laysriafi W Iimtumayn

well as the non-intelligent matter as His body. bra/ma ..... ca

‘Kaivnlya'means that character which can never
WT: Wab-incranatjon of Lord Nfifiyaqm as be attained bygods like Brahma. and Siva. He who
Vedavyr'tsa who composed the Bmhma-sfltra possesses thatuniqueness is ‘Thyself’ (Lord Visit ti) .
M.I.i.1 (1.13)
Wan-‘t Izaivaly'is'mma-the monastic order of
W limits-one that is dark/ black life

Sums (24o) S.in.iv.47 (754)

kgwurh tamali—lhe black one is tam, for it hides
33$?! ‘ifffil kaulqeya jyoti-digestive heat in the
(the truth).
stomach (i.e.) hunger.
cumin ..... kprzan'i (VJ/1.305)
s.t.i.24 (75)
Likewise, cloud etc. which conceal (the Sun elc.)
lasya ..... s'ravaguit
are (larltin colour. The quality ofmmasalsomhich
conceals (saliva) , is black or dark in colour. The fire in the stomach is mentioned as possessed
of heat and sound in the Upanisadic text. ‘Ol'
376513711 heuala karma-mere ritualistic works this...,' etc. (Chill. xiii. 7)

R.1.i.l (ii) (1.83) Rams (1.256)

Mere ritualistic worksyield only small and transitory
37g! kratw-will
results.
s.t.i.11 (50)
Wimiuuwaavadm-Onewho believes kratuli san'zhalpab (V. M. I l 7)
in the theory of absolute difference (Vaisesika)
kmtu is resolve.
R.1.i.1 (ii) (1.62)
s.t.ii.i (96)
Vaisesikas hold that Brahman is entirely distinct
from the individual selves. kratult dhyfinmiz ifyaitha);
hratu means meditainn.
aim hairs-sheath
R.I.i.1 (1.199)
s.t.i.19 (59)
thought
lad ..... kalpyante
R.1.ii.7 (1.298)
The five sheaths are: mmamayu (self made 0f the
essence of food), jmilmmaya (sell' made of vital worship
force), manomaya (self constituted by mind), M.1V.iv.l2 (IV.108)
wjfic'mamaya (self constituted by knowledge) and
inandamaya (self constituted by bliss). sacrifice
1fthe sacrifice is performed only for one yujfiummi
m hairmlyn-uniqueness. as desired by him, it is called a k-ratu.
M.11.i.14 (11.27)
WU hmmmya-pmduct of resolves.

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m ltmluwtl 18 fiautmaa
Staa(95) hfdajmya ..... id (V. M. 33)
purusa (The text reads): ‘One should cut the heart first,
then the sides‘.
ktuvat-as in the case of sacrifices. s'mtt' ..... dars'anfit stt2(a
SJnaasrt7o4) ln the sq'iptural passage, ‘That...originate,' etc.
Itratuvrtt ..... (705) the sequence is shown among origination,
sustenance and dissolution.
This tsjttst as it is in such sacrifices as the Dars'n-
]n'ngmmim etc. where an integral act, comprising m kramamultli-emancipation by stages.
the principal sacrifice and its limbs as a whole is
intended. but not so the separate performance of Sajaas(ts4)
Ptztyijn etc. nor even the performance of the
In'mfilra ..... utputti};
principal sacrifice along with a particular part
alone. The result vouchsafed for one meditating on
Brahman with the help of On'z as constituted hy
R.m.iii.55 (H.526)
three letters, is the attainment of the. world of
hmluvrtt ..... (H.527) Brahman, and the emergence subsequently ot'
complete. realization, by stages.
For instance, the parts oi' that vety sacrifice
informed in the passage, ‘As soon...,‘ etc. (Tai.S.II.
‘FIR-‘IT kriyi—act
25 4) are reiterated in the following and other such
passages: ‘ln that...,' etc. (Ibt'd) §JJA(26)
M.lIl-iii.59 (Ill-266) hflfi ..... m
yrttlui . . . .rfijihnlvfit (1.267) Indeed an act is tltatwhereiu there is an iujttcn Lion
Evert as a Imu-u which is of the nature of the even without regard to the nature ol' the thing.
cotttpletiott oi' the three savtmas namely diksr't, and independence on the utetttal activity ol' a
prr'tyaqtiya and tuluyaniya continues in all the person, as in the passage, "l'ltat deity...’ etc.
sacrifices tuul attains its l'rutiiulness. (Ai.Bf.HI. viii. I).
R.I.i.l (I54)
amvl Imumuflza-what subserves the purpose of
pmica ..... iii
the sacrifice.
‘Work means the performance of the five great
SJJAt33) sacrifices according to one's abilities‘. This is one
f]at'.St1[V.i.l) of the seven :Edhanas of Bhalttt'. These great
sacrifices are:
W hmma-—seqttettce (1) Brahma-yajfia (teaching Vedic texts)
SJJJ(6) (2) pity-yajia (offering tarpagm to the manes)
yuthfi . . tlit/nltst'mll (3) rint'm-yqjfia (propitiatingdeities through hm)
'l'ltere is the rttle of immediate succession in (4) bhfita-yaj'ria (offering food to other living
respect oi' cutting the heart etc. of the sacrificial beings)
tUtitttal for offering as an oblation.
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W m k'n'yfiynn't iryapader'ét 19 HEW ksa'gn'lmlw'tcca

(5) nnm-yajvia (honouring the guesus). s.n.i.is (324)

fim'ut W lzriyr'z'ymn qvapadeEit-because of m ksapika-momentaty.

mention in respect of work.
5.15.1 (9)
s.n.iii.36 (467) ujifim. . . . . eke
z'mfm ..... i'li
The Yogicfira school ofBuddhists says that the self
That the individual soul has agency, follows from is mere momentary cognition.
the [act that the scripture designates it being the
R.l.i.l 3 (L211)
agent in respect of Vedic and ordinary duties.
‘ 'ijrici'nu spreads...‘ etc. (Taifln. I) R.I.i.l (ii) (1.24)
R.lT.iii.35 (H.373) momentary in nature (fear and other emotions)
vg'jfitinarh ..... karti ksaqtikatvum .....
The individual self is the agent of actions because That they are of a momenary nature only, follows
its agentship in regard to both worldly and Vedic from their being observed only in inunediate
actions is taught in the following passage: ‘The connection with the causes of their origination
mjfifina...,' etc. (TaiJIJJ) and n0t otherwise.
M.Il.iii.3li (H.193) M.l].ii.24 (11.96)
fitmfiruzmava
W luauilcah'ficcw-On account of ino-
The Byhadémpyalm states, ‘Meditate on the Lord...,‘ men tariness as well
etc. It directs the soul to do the work ofmeditation
(which implies that he is a real agent). s.n.ii.ai (402)
yadapa' .....
ma In-iyfividhiiesutva—being subsidiary
to the injunction of rituals. As for the ego-consciousness that is assumed to be
the abode of tendency, that too has no stable form,
s.t.i.3 (14) since you postulate its momentariness like sense-
pereeption. Since the theory of momentzuiness is
Mama ItnyfiirayaWa—being the locus of an act upheld equally in vijfitinavfida, all the defects
s1.“ (24) arising from momen tariness that were levelled
again st the theory of those Buddhists who believe
The self cannot he the locus of an act. in the existence of momentary external things,
na ..... bmhma (V.M. 194) viz. those shown under the aphorisln (8.8.11.2'2'. 20)
are to be remembered in this context as well.
lgnorance is located not in the Brahman but in
the jive; but. that has been said to be ill-11.5.81 (H.104)
indeterminahle', hence Brahman is certainly jfir'man't ..... aikyan't
eternally pure.
Because vijfiina is only of a momenr’s duration
W Inapabhaizgnvfida-Buddhist theory of and objects are of longer duration, viii/7m and
momen tariness. the world outside GUIIIOL be said to he identical.

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8H
8.1T ksam 20
20 $33
m ksetrajria
ksetrujfia

81' loam-the destructible.

HT loam—the destructible. (mukhyapnizxa) from the
(mukhyajmina) is seen from the text, ‘This
‘This pram.
prfiqza. .. .. .’
etc.
R.I.i.l
R.1.i.1 (ii) (1.74)
(1)
(1) Makrti
Whfli $33 kfdfdjfithlhe individualselfwho
Q3?‘ ksetrajfia—the knows the
individual selfwho knows the
body
R.I.iii.9
R.I.iii.9 (11.23)
(11.23)
(2) all living beings.
beings.
Stat.
s.1.ii.5 (101)
the knower of
the knower of the ltsetra (the body)
the ksetra
afl'rafi: ksiravaddhi-indeed as in the case ofmilk
aft-rat ksiravaddhi—indeed S.l.iii.7
S.l.iii.7 (151)
(151)
CtC.
CtC.

$115.24
$111.24 (330) .....
Itset'raj'rio ..... pmsiddhelt
hfet'rajfio p'rasiddhelt
The individual
The individual soul every body as the
present in every
soul present the
.....
yathfi ..... bhavati
bhavalt'
agent
agent and
and experiencer
cxperiencer in association
association with such
known from
milk or water gets transformed
the world, milk
As in the limiting adjuncts as the
transformed limiting intellect, is known
the intellect, from
into curd
into curd or ice itselfwithomdepending on any
ice by itselfwithoutdepending any common experience itself.
itself.
extraneous accessory, so it. be here
it can be here as well.
well. R.I.i.l.
R.1.l.1. (1.221)
(1.221)
svayamapi .....
:vayamapi ..... Epadyeta
ipadyala tad
.....
tad .....
IL is milk
It that undergoes that
itself that
milk itself that modification.
modification. The which forms the glory of the
The intelligent self which
while heat
while accelerate the
heat etc. merely accelerate process. Hit
the process. Hit Supreme Brahman, exist in
said to exist
Brahman, is said in its
its own
had not any intrinsic
had intrinsic capacity turn into
capacity to turn into curds.
curds. essential
essential nature and
and also
also exist
exist in
in the
the form
form of
of the
the
then
then it could not
it could not have been forcibly transformed
have been transformed hsetrajria
ksetrajria owing to its
its association
association with
with non-
into curds even by heat
into curds heat etc. intelligent matter.
R.H.i.24
R.11.i.24 (H.266)
(11.266) R.I.i.l.
R.1.i.1. (1.222)
(1.222)

.....
Elthyfipanz'tya (U. 267)
nu ..... Ekhyfipanz'zya
.....
acit ..... afubhan't
acit aiubhan':
All the which are capable of
the things which of producing The called the
division called
The division that is the
the em bodied. that the
cfl'ccts do
effects do not stand in any need of
any need collection of
of a collection of kskrajfia associated with non-intelligent
which is associated
ksterajrict which
instruments of
instruments production. For
of production. For instance,
instance, milk,
milk, matter and encircled by that
and is encircled that ignorance (avidyE)
(avidyi)
which are capable of
water etc. which
water of producing curds,
curds, which ltnown as karma and
which is known the third
forms the
and forms third
ice, etc. do
ice, etc. not stand
do not stand in need of
in need instruments of
of instruments
power othsn u, is affirmed be bad
to be bad andunworthy
of power otsn is aflirmed to andunworthy
producing those effects such as for
production in producing purpose. of
for purpose meditation on account of
of meditation of its being
In this manner, the
curds etc. In
curds the Brahman, being by connectedwiththe
connectedwith the three undesirable
undesirable conceptions.
conceptions.
Himself alone
Himself alone capable of of producing all things,
possesses the
appropriately possesses capability of
the capability ofbeing the R.I.i.l
being the R.I.i.1 (L253)
(L253)
creator of all. The word ‘indeed'm’hich
‘indeed’,which points out ksetrajriab
ofall.
as though it it were well known, is used
well known, show the
used to show the
ksetrajftalt ..... .....
foolishness of of the
the objection raised. individual
Individual soulsoul is is the user of
the user of the
the instrument;
instrument;
utter foolishness raised.
knowledge
knowledge is its instrument.
instrument.
M.II.i.25
M.11.i.25 (11.46)
(11.46)
R.I.i.l!
R1.“ (1.163)
yathé .....
yathi ..... iti
iti
am'iriz'
anh'di .....
..... hyelrujrifinfifii
Itsetrujfifinfifii
For, just as milkwhichisfound
For,just milkwhich isfound in
in cows is
is produced
through the agency of the chief
of the chief breath Individual
Individual souls have the
souls have knowledge of
the knowledge of their
their own
only through the agency breath

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alumna/1m
airtime/mm ‘Tfil
Tlfil gali
gali

nature as well of the

well as of the reality of of the
the higher and
and of
0f the sacrifice. This
the sacrifice. This is the
the general rule. But for
rule. But for a
lower tmths that are concealed
tmths that concealed by the veil of
the veil of sacrificer
sacrificer who valour, the
who wants valour. the stake
stake must behe of
of
ignorance which
which is thethe same in in nature as thethe khadt'ra. This
hhadira. This is a special rule.
rule. The
The two rules
rules do
do not
beginninglessly old
beginninglessly old karma.
karma. They existexist in the form
in the form contradict each
contradict each other.
other.
of
of gods.
gods, asums. gandharvas, siddhas.
asuras, gamlharvas, siddhas, vidyddhams,
vidyfidhams,
kinnams,
Itinnams, himpumsas, yahsas, rdksasas,
himpurusas, yahsas, pisicas. men,
riltsasas, pificas. WEI
Ulfil Haiti—manifestation.
titi-maniIestation.
beasts, birds, reptiles, trees, shrubs.
birds, reptiles. shrubs, creepers.
creepersl grass
and
and others (material embodiments).
others (material embodiments). R.I.i.l
R.I.i.l (ii) (1.1)
(Ll)
R.I.i.l
R.I.i.l (ii) (1.26)
(L26)
$1133 ltsepaha-that which
m [Lyepaha—that which destroys the past karma
the past karma
apprehension

m
s.rv.111.14
s1v11114 (838)
(ass)
Mimittt'ka rites destroy the khilynbhfiua—being a consolidated
m khilyabhfiua—being consolidated mass.
Nitya and
and Mimiuika rites can destroy the acquired
karma (Primafaot'e view).
karma (Primafacie $1111.13
$1111.13 (163)

m Iqmaprfipti-attainment o
m Itymajmipti—attainment
s.rv.1.15
s.rv.i.15 (791)
off liberation
liberation
fi-ua in relation
Jim
11R!
relation to the
the Paramfitman.

gnti-the course
"‘lfi' gnti—the
Paramfitman.

course (path)

(1) 31.11.15
$111.15 (114)
1!.W Brahma-Space is
1!"!!! khmh Brahma—Space Brahman
3.1.1115
the path of
the of light (arcirfidt)
(arcirfidt)
$111.15 (114)
R.l.ii.17
R.l.ii.17 (1.313)
(I313)
R.I.ii.16
ILLiiJG (1.31 l)
(1.511)
ara'rfidikfi gatib-the path of
arci'rfidikfi gatib—the of light
M.I.ii.15
M.I.ii.15 (1.194)
(I. 194)
M.1.ii.16
M.I.ii.16 (l.196)
(I.196)
Knowledge is Brahman
Knowledge is Brahman
see hagati
kagati
khan't
..... uqate (I. II 95)
khan't ..... uqatc 9.5)
(2) $1111.13
$1111.13 (153)
From the text ‘Biahman
From knowledge‘ Brahman
‘Brahman is knowledge' Brahman
said to be full of
is said of knowledge.
knowledge. the
the highest goal.
Pumsa is the
m
Pumga the highest. goal.
hhadga-‘the sword'
‘GU hhadg-a—‘the sword’
R.I.iv.l(lI.98)
R.I.iv.1(lI.98)
[611111.39
[61.111139 (1.325)
Purusa is the
Puruga the highest goal.
Wu .....
Hundanil Hutqlga ..... iti
Mutational itt'
M.l.i.ii.2
M.l.i.ii.2 (1.236)
(L256)
The
The Lord
Lord is called ‘the
is called sword‘ because
‘the sword' He slays the
because He the
sinful.
sinful. Lord Visnu-the final goal of
Lord Visnu—thc the released.
of the released.

m kMdkama-a sacrificial stake made

m khadz‘mtva—a
khadim wood
Madira wood
Sm.1v.33
Sm.1v.ss (743)
(74s)
made of
of
(s) 311111.19
(3)

The
911111.19 (452)

The text which

(4.52)
movement (out ofthe
movement ofthe body)
about going to the
which speaks about the other
other
world the individual
world by the soul is These
individual soul ‘Those people...,‘
people...,‘
The
The stake
stake isis to be made
to be made according to injunction,
according to injunction, etc. (Kau.1.2)
(Kau.].2)
from bilva, hhadira
from bit-ya, pala'iawood for
khadira or palfijawood for the
the purpose
purpose
R.11.iii.20
R.H.iii.20 (11.362)
(H.362)
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alert-arm gatiiabdhizbhyfiriz 22 1TB: NW galeft arthavattuzm't

na ..... Etrrui move day after day over the daharikfisa which is
always existen t as the lntcmal Selfofall bcings and
This individual sell‘is not all-pervading butatomic
which forms the Highest object of human pursuit.
in size because of its movement out of the body.
M.I.iii.15 (I167)
gali'rapi ..... iti
aharahab ..... uqate
The individual sell‘ sgoingis stated in the following
scriptural passage, ‘There are some ...,' etc. The following Chfindogyu teat4 ‘1n sleep these
(Kau.1.2) beings, day after day, go to Him, but do not know
Brahman as their ubode' speaks of the soul going
MIME-20 (H.164)
to Brahman during the state ol'sleep, and has the
hett'mfin't ..... itt' word Brahman denoting Brahmloka.
The soul is of atomic size from the characteristics
Matisfimfinyfit-because the knowledge
of departing from the body, going and returning.
The textstates that the soul, after passing from this is the same.
body, goes to the yonder world. S.I.i.10 (47)
sama'na ..... avagatt'b (I. 48)
W gutis'abdhfibhyifir-fi'om the facts of
going and the use of the word (Bruhmaloka) In all the Libam'sads consciousness is apprehended
uniformly as the cause of the world.
§.l.iii.15(169)
am}; ..... hfiranarit (I. 48)
ims'm. . . . . gamaycm'
Hence it follows from the uniformity in the trend
ln the Chfindogya, ‘These creatures...,‘ etc. the
ofthe meaningimported that omniscientBrahman
stnall space under consideration is referred to by
is the cause of the universe.
the phrase ‘Brahmaloka' and the individual souls
are mentioned by the term creatures as R.l.i.ll (1.186)
approaching towards It.
on account of the similarity of import.
R.I.iii.l4 (11.39)
The scriptural passages like ‘In the....’ ‘Front diat...,’
tadyalhd ..... etc; ‘From this...’ etc. referring to the creation,
have all the same purport; they all teach that the
In the passage, ‘Just as...’ etc. (Ch. $711.12.) the
Supreme Lord is the cause of the world.
rlnharfikfisa which is the subject under
consideration, is pointed out by the word ‘this’. M.l.i.10 (L84)
The fact that all beings therein are said to move in
same ..... eknmzua
that direction day after day, (deep sleep) and the
fact that the daharfikifa towards which they move All scriptures and all accurate reasonings aim at
is referred to by the word, ‘Bmhm-loka'both show the higltest knowledge, that is the knowledge of
that the daharikfis'a is the Supreme Brahman. Brahman.
atha'ufi ..... (II. 4 U)
@9118": gateb aflhavattuan'r-purposefulncss of
Or, the passage, ‘They move in that direction day the soul's course.
by day’ (Ch.VIII.3.2.) does not speak of the
movement of the individual selves towards Sat s.nt.iii.29 (663)
during sleep. On the other hand, it states that they gate/J ..... arhati (664)
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W
W gatyantam
gatyantam 23
23 mail
Tnmfi gfiyul'li
gfiyul'n't

The after death

soul's course after
The soul's must. have
death must. purpose M.I'V.i.ii.7
have purpose- M.I'V.i.ii.7 (IV.8 l)
(“7.81)
fulness in two ways, that
fulness in that is it should
is to say, it should emerge
emerge
difieren tly in accordance with the knowledge
differently knowledge of
312
.....
rte ..... upapattcfz
upapam'lt
Brahman with or without attributes.
aurihntes. On
On thethe strength of such statementsas the
ofsuch the lollowing
lollowing
in the
in Adhyfitma, ‘Except the....'
the Adhyitma, the....' etc, iList easonuble
itisreasonttble
R.l]I.iii.29
R.HI.lii.29 (H.492)
(H.492)
that
that the reach only the
the souls reach the ellectetl
ellected Brahman
Brahman
the
the path will have meaning. (kfiryavBt-ahman).
(Eryn-Brahman).
dam
.....
dam ..... ityrzrthlet
m
ityrtrthlt
gamakn—grmtnd (of Inference)
111m gamalm—gmund
The the path of
passage relating to the
The scriptural passage of the
the
gods will have
have a significance.
significance. $151.25
s.1.it.2s (133)
(tss)
M.IIl.iii.30
M.III.iii.3O (111.208)
(“1.208)
Tl'l‘i gamyarit-goal ofattainment
TI'Ei gamyan'r—goal (Lot d Nflra'tyana)
Nfira'tyunzt)
the state of
the of being released
released is purposeful.
purposeful.
M.l.i.1
M.I.i.l (1.1)
bandha
.....
bandim ..... arthavattumh
arthavattumit
the compulsion to do
when the
Only when do and
and liability to
t0 .....
lalm ..... uditatvfil (I. 8)
punishment [or
punishment l'or omission the state of
omission are absent, the of Release of
of the
the form
form of
of attaining the
the Lord
Lord for
l'or tile
the
released would be an end
being releasedwould end worth seeking and
worth seeking and “156.
Wise.
accomplishing.
accomplishing.

m
‘1?
‘1* garta—hell
gatyrmmm-other alternative.
11m gatyanmm—other alternative.
s.I.iii.3o
statso (200)
shit.”
9.1m.“ (372)
(312)

W: gutyupapaltelo—Becauseol’ the possibility

m: gutyupapaltelt-Because ol' the possibility
of becoming the
of the goal.
W gahana-cave (heart)
‘TH’ gamma—cave
M.I.i.7
M.l.i.7 (1.78)
s.rv.tii.7
s.rv.tit.7 (829)
(s29) heart which resembles
heart which resembles a cave

.....
asya ..... gammfin't
11m in the
gahvares;ha—seated in
‘1m gahvaresyha—seated midst of
the midst of inacces-
inacces-
For, this conditioned
conditioned Brahman
Brahman can properly be a sible place (the
sible place (the heart)
heart)
goal to be reached, since it
be since it has
has a locus.
locus. But
But with
with
regard to the Brahman there
the Supreme Brahman there can be no $13.12
s1.ti.12(109)
(109)

towards
a for
approacher, a goal and
such conceptions a an approacher.
the absolute Brahman
and
is
the
the Supreme Self.
Self.
progress
progress towards It, for the absolute Brahman
omnipresent
omnipresent and
and is also
also the
the inmost
inmost self
self of
of the
the TIRE.)
TI'RH'T gayalri—Bmhman
g5yalri-Brahman
travellers.
travellers.
$11.25 (79)
R.IV.iii.6
R.IV.iii.6 (H.621)
(H.621)
hat-yaw}
..... nayati
Itfiryan't .....
nayatt'
(arm/M
.....
memfid ..... nirdisparh
nirdt'starit (f 79)
Even metre be
Even though a metre be mentioned
mentioned by the
the word
word
ln the case of
In warships the effect, the
of one who worships Gfiyahi in
Gfiyatfi the earlier
in the earlier text. still Brahman with four
Brahman with four
Brahman
Brahman inin the form of
the form Hiranyagarhha,movemen
ofHiranyagarhha, movementt
feet
feet is spoken ofoi‘ there.
there.
is appropriate for
for the purpose of
the purpose of attaining that
that
which has
which
limited
has to be attained and
he attained
limited or particular place.
place.
and which
which exists
exists in
in a apart: .....
dte'yate (80)
apnm ..... (lrs'yate (80)
Some of the
Some are of the opinion that
that Brahman
Brahman is directly
directly
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W gfirhapalyt 24 qwrnrurrwalaa; gunasfidhfiragtyasmtzfca

referred to by the word Gfiyalri through a similarity cally stated as the girhapatyaftre. Gfirhapatya fire is
of number. From this point of view, Brahman one of the three fires.
Itself is spoken of (directly) and not the metre
Gfiyaln'. ‘IUT gum-tho constituents
R.I.i.26 (1.260) s.t.i.4 (20)
Here it is not the meu'e Giyatfi that is denoted by the three constituents of matter
the word Gfiyarri. But, it is taught here that Brahman
should be continuously conceived and meditated (Sattua, Rajas and Tamas).
upon as being similar to the Gfiyalri. From the
passage, ‘All beings...‘ etc. (OLHI. 12.6), there arises WM gupapimatfi-perfection in qualities.
a similarity between the Brahman who has thus M.I.iii.l (1.231)
four fem and the Giyatri which also has four feet.
(one who has this is Visnu)
M.l.i.25 (“38)
gfiyali trfijati ca Wgunavfimaword which denotes a quality.
Gfivntri is etymologically derived as ‘He sings and R.Li.13 (1.217)
saves‘ (01111.12).
‘PETE gupaviida-an interpretation in the sense
‘Tim gérhapatya-the gfirhapatya fire of an attribute
s.1.ii.24 (130) stats: (207)
Out: ol' the three Iires. For instance in the text. ‘The Sun is sacrificial
stake‘. the reference to the stake which is bright
‘yell’ ..... iti
like the sun is a guzzavida.
ln the meditation on Vais'w'tnara it is stated thus:
‘01' Lh is Vaisvz'tnara Self. the heart is the Gfi'rlmpatya W guzzavflti-secondary sense
lire‘.
s.t.i.s (41)
R.I.ii.l5 (L309)

One of the three fires. Girhapatya or household Wmsguwadmmmmmm-md from

lire is perpetually maintained by the householder the Upanisadic declaration that an accessory of
and Uansmitted from father to son, and from it, rites is common to all.
lires [or sacrificial purposes are lighted.
Sm.tii.64 (712)
alha ..... m
vidyfigugtafi .....
ln the passage, ‘then indeed the girhapatya...‘ etc.
Though Oritsupplies a basis for the meditation on
(Ch.IV. 11.1)fire-worship is taught only to him who Urigitha, the Upam'sad declares it to be common to
had qualified himself to receive the teaching
all the Vedas, in the text ‘The rites...‘ etc. (‘C/1.1.119)
reagarding the worship ol' Bralunan.
athami .....
M.I.ii.26 (1.219)
Or the aphorism can be explained thus: The
hydayan't ..... fihavaniyab statement about the applimtion mentions that
In the Cluindogya Upamlyad the heart is metaphori- these Udgitha and other things are common to all
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W gunast'lmya 25 ‘fi'l’ Ufiifll‘ guluirr't pmuispau

the sacrificial acts. Hence from the fact that the q'ualityol'knuwledge,remains pervading thewhole
bases are common, it follows that the meditations body.
based on them are also to be used collectively.
M.II.iii.26 (H.173)
R.l]].iii.62 (11.533)
or from the quality of intelligen ce
and on account of the declaration of a quality
aid ..... mi
being common to all.
Bymeans ol'the quality of intelligen ce the soul has
Upfisané ..... .f'ruteli
pervasion and it is limited in space.
This passage, ‘Byit...et.c.,‘ (C111. I. 9)‘ which declares
thatthe Prapava, which is the qualityofmeditation, Wm gunfistaka truism-One who is asso-
in so far as it is its basis—t.o be common to take ciated with the eight qualities (apahatajifipmatua,
three Vedas. further shows that the meditation has vijaratva etc.)
to be employed in connection with the sacrifice.
R.I[l.ill.4 (H.462)
M.III.iii.66 (III.279)
Supreme Self
on acount of the .{mti declaring in general terms
all the qualifies. WIT!‘ gupopasmiihfim-com bination of quali-
'sidlui'ra{tyfit ..... .t'ru left-ti ’ ties mentioned iu different contexts in relation to
a single entity.
The Mfinrlanya s'ruti states, ‘By the person desirous
ofrelease,who has known the truth, all the qualities S.111.tti.2 (620)
of the Supreme Being are to be comprehended
R.IlI.iii.1 (11.460)
equally.‘
"IQT guhé-cave (heart)
W gunasa'lmya—state of equilibrium of the
constituents namely sazt'ua, rajas and tamas. 5.15.15 (55)
R.I.i.1 (L246)
S.1.i.5 (37)
hydayaguhfim (S.S.I.246)
Wgutu'tdvc's-or through the quality ofsen tience cave of the heart
s.n.ta.25 (454) M.I.i.24 0.134)
caitanya ..... na virudhyuta ltrdayagultfi (1.134)
cave of the heart.
Because the quality of sentience of the soul is
pervasive, though the soul is atomic, still there is
no incongruity ifits action of perception spreads ‘Iii’ sfits't gubfin'x prarnl;_tau—the two that have
over the whole body. entered into the cave

R.H.iii.26 (H.364) 91.11.11 (106)

however, on account of its quality rnjfifina ..... (108)

vi ..... avasthitali The individual self identified with the intellect

and the Supreme self have been spoken of here
The word viis intended to exclude the opinion of because both these are selves as well as conscious
the other school. The individual self, through its and have the same nature. The two who are to be
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W811? gjrhasthir'mma 26 Wm gaunafcet

recognized as the two, have entered into the ‘TUT gema—psu.lrn

cavity.
R.l.i.21 (L240)
R.l.ii.11 (1.310)
gesgzau gfinarlifesau (8.8.1.240)
guhlirit ..... vum'ni
two specific kinds of chant.
The text ‘Having entered the cave. abides therein’
means, ‘exists wi thin the in terior 0fthe lu Lus oi'the m gespau—( two) bodilyjoints
heart‘.
S.I.i.2o (66)
M.l.ii.11 (1.179)
pamazli (V.M. I33)
guhfirh ..... eua
bodily joints
The two in the cave (heart) that are drinking the
essence of bliss are only the two [onns of Visnu. "fiil'F-i g'odahana—A vessel t0 collect cow's milk in
The Brhatsan'ihitfi states. ‘The one Lord Hari certain sacrifices.
assumes the two forms known as Etman and
anmrfizmfi and dwells in the heart of beings and...,‘ s.m.ni.42 (681)
etc. R.Il].iv.44 (H.561)

WW gjrhnsthfisrama-the householder's stage WgobalinawlnnyfiykMaxim ofthe (little

of life. and the bull
R.III.'rv.19 (H.545) R.m.i.11 (H.415)
flmll ..... uqvate same as Sfivnénya viiesa nyfiya or brr'zhmanapari-
The householder‘s stage oflife is described by the vrfijaka nyfiya
words. ‘sacrifice, recitation of the Veda and giving
gifts’. Til: gaub-cow
R.I.iv.8 (H.113)
mm: grhinfi upnsmhhizraHonclusion is
made (in the Chéndogya Labam'sml) with the Halqti
householder.
1i)!" gauges-secondary
s'.m.iv.47 (754)
5.11.4 (32)
R.Ill.iv.47 (11.564)
deluida' ..... gaunah
This winding up is meant to illustrate duties not
only of the householder but also of the members In respect ofthe selfthar is distinct from the body
of all c'ts'mmas. etc., the conceit of 'l‘ in its own body etc. is
secondary.
M.IlI-iv.47 (111.338)
yatab ..... kriyate ‘l'n'U'l'Qilgaupafcet-ifit be argued (that the ‘seeing’
is) in a secondary sense
For, the conclusion of the passage refers only to
the gods who are perfect householders. $15.6 (41)

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Tfivnrqt gaultétmfi q7 Wm gnu nyaxrtrhbhaufil

yaduklarr't ..... iti na ..... arhatt'

lt was said that the insen ticnt Pmdhfina is referred Space has no orig-in._just because there is tto Vedic
to by the word ‘cxistcnce' and that ‘seeing’ is mention. As for the other text quoted as speaking
ascribed to it in a secondaty sense just as in the of the origin of space. that tnust have a secondary
cases 01' lire and water. sense.
R.l.i.6 (1.179) R.H.iil.3 (H.341 )
yaduktan't ..... m tasmfid ..... yuktan'z
The cott ten liun that. since there is the association lt is possible to assume that. the scriptural passage
ol' figurative ‘seeing’ (with the Hadhfina), tlte relating to the origination of the spatial ether and
predication ol' ‘seeing’ in relation to ‘Existence’ beginningwith. ‘From that...‘ etc. (Tailli. I) has a
(or rat) also is figurative and is intended to denote figurative sense.
that condition (of the Pradhcirta) which invariably
M.lI.iii.3 (11.121)
precedes creation.
antidi ..... gaunt
M.I.i.5 (1.77)
The scriptural statement like ‘Ether is....‘ etc.
ifit is said that it is the qualified Brahman.
concerning the non-origination of ether has a
secondary sense.
‘WW gaugtitmfi—secondary self
s.1.i.4 (34) (M) (gaunD-figurative sense.
gauqmlt ..... gaunfitmfi (j). 520) R.fl.iv.2 (II. 389)
The feeling of ego (ahan't) is called ‘gauqzfitmti balm ..... guurfi
because it is related to one‘s own children. wife
The scriptural passage containing the plural
and others as belonging to oneself.
nttmbers is used figuratively.
apt' ..... gaunali (V.M.242)
M.lI.iv.2 (II 2l7)
The conceitofthe selfin son.wifeetc. isseconclary.
anh'ditva .....
As one feels miserable by one‘s own misery, and
happy by one's own happiness. so too does one The Srutz' which declares the senses to be eternal
feel by what is present in the son etc. Hence it is does so only in a secondaty sense.
secondary.
s.t.i.7 (44) Mm gaunyasmr'rbhavfit-because of the
impossibility ol' tlte secondary sense.
bhftye ..... iii
s.rt.tv.2 (495)
The use ol'the word ‘self in a secondary sense, in
the sentence, ‘Bhadrasena is myself‘ isjusu'fiable gaunyusmirbhuvit .....
since the difference between the master and the The compound gnugtyruambhavr'tt is formed by
servant is obvious‘. dropping the Sixth Case-ending after gaunt. The
text speaking of the origin of the organs cannot
"fi'llfi gauzti-secondary sense have a secondary sense, for that would lead to an
abandonment of the general assertion. The
S.Il.iii.3 (425)
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‘IE gmhrt 2s W caltyuridz'vatm
assertion is, ‘which haying...,' etc. (MuJ. L3). If the (‘limit ..... ca
whole of this creation starting from Prr'tzm be a
Those who seek release, instruct their pupils thus.
product of Brahman, then only can that assertion
‘Meditate upon itman only as the Lord; know Him
become justified. But if the creation of all this,
only as the Lord; do not think of any other thing;
starting from Prat-m be only in a secondary sense,
[or He is (thy) Lord.’
then the assertion will be falsified.
‘MW ghfitiknmamtu._s_tnyn—the four-Fold
‘IE gmha-senscs ghilihama.
(1) s.t.iv.i (223) R.l1.ii.31 (11.308)
gfltgta'nti ..... pns'umiti (V.M.294) talru ..... [n'atighitakarmit
The senses are called ‘gmhas'in as much as they Bondage is of eight kinds, namely, the l'our-l'old
catch hold of/arrest the beast in the form of a ghitz'karma and thelbur-[old ughfitihamw. The l'our-
person . fold ghfiliharma is that which injun'ously allects the
knowledge, sight, power and pleasure which are
<2) S.II.iv.6 (502) all the natural qualities of the fi-uas.
gmhnlwm't m .....
Tel‘ ghyte-melted butter
"l'he two hands are said to be the graha'. This state
of being a graha conveys the sense of bondage, M.l.i.3 (L59)
implying that the embodied soul becomes bound Melted butter is a valid proof ol' knowledge [or
down by this bondage called the 'graha’ (literally inferring the existence of thingswhich are beyond
one that grasps). the ken of senses.
ghrtena ..... s'ariresu 0.59)
1.11m i gnrihayanti ca-makc (others) under-
stand. Melted butter nourishes the body. Neither a dead
body is nourished by melted butter, nor all the
s.rv.i.s (772) living bodies.
g'rfihayantz' ..... (‘Mini (773)
Vedic texts make us understand the Supreme
Lord as our vcryself, as in texts like, ‘This is...,‘ etc. W cakra—discus
(Br. IH.iv.1)
M.I.lil.39 (1.325)
R.IV.i-3 (H.573)
cakran't caiilmzmagtfit
grfihnyan-ti. . . . . ih'
The Lord is called mhm (discus) because He
ln deed, the sfismzs make the worshippers propels the soul into the embodied life.
understand that this meaningis non-con tradictory
ofthe meaning that they teach to them, ‘He who. W caksurcidivattu-‘Bu tjustlike the organs
dwellingwithin the self...He is your lnternal Ruler of vision etc.‘
and Immortal Self’ (Ba-.111. 7.22).
s.n.iv.1o (507)
M.IV.i.3 (ms) tu ..... suatantralp (508)
instruct
The word ‘tu' rules out the view that the chief

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W cuturdaialoka 29 WET-L candmzat'at‘

Prfigm is independent like the soul. As the eye etc. W? catunn'dhabln'itagrfinm-four classes
are not. independent but are subservient to the of beings
soul for making possible its agentship and
experience, so also the chief Prfiqm is subservient Ste-.9 (242)
to the soul managing everything for it like the jarfiyuja, aadaja, svedaja and udbhtfia (V.M. 307)
minister ofa king; hut it is not independent.
Born of uterus, egg, moisture and earth
R.Il.iv.9 (H.395)
na ..... vi§esalt W catuwidhubht'uujfito-lotufold divi-
sion ol' beings
Breath is not an element; but like sight and the
rest, it is a special instrument of the soul. R.I.iii.25 (11.53)
M.I].iv.ll (11.237) Wm catttryrraflhrsu pmyoga—Used in four
different significations (for Vaiivfinam)
W3? caturdm'alaha-fourteen worlds
R.I.ii.25 (1.339)
R.1.iii.25 ([153)
vaifs'ufinafiyafabdasya .....
These are the seven worlds above, namely, Bhi'tft
(the earth), Bhuvali, Svar, Mahat,]anas, Tapas and The word Vaiivfinam is used in four different
Satya, and seven below, namely, Attila, l/itala, Sutala, significations. lt is used to denote the digesdve
Rmfimlrt, Talfitnh, Mahfimla and Pfitila. heat of the stomach. It is also used to denote fire,
the third of the live greatEletnents. It also den ores
sight arena mtu'rbhift n5mabhih—under four a god. It is also used to denote the Supreme Self.
names.

M.I.i.2 (1.4s) Wrandmmvahas iu the case ofsundalwood

paste.
The Lord under the four names Visudeva,
Sankarsana, Pradyumna and Aniruddha sets at Snares (455)
work the ninety great gods like the round-wheel. Yathfi ..... harigyati'
WET caturuirits'atidh5—into twenty four just as a drop of yellow sandal paste coming in
contactwith a particular partofthe body produces
M.l.i.1 (1.11) a delightful sensation all over the body, similarly
Vyasa divided the Vedasin to four namely Rh, Yajus, the soul, though located at one part of the body.
Sfiman and Atharuan. Veda was again divided into will have perception allover the body.
twenty four branches for the sake of the correct R.H.iii.24 (H.363)
understanding of its import.
yet/15 ..... anubhavati
Wmidhadrawavilaksapa-One Just as a drop of the yellow sandal paste, alrhough
who is distinCt from the four kinds of substances it is in a part of the body, produces pleasure that
(Brahman) pewades the whole body, so also, the individual
$11.4 (23) sell‘, existing in a part of the body, experiences th e
pleasure and pain extending over all the parts of
Four kinds of substances are those that are the body.
produced, purified. transformed and achieved.

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m candmguti 30 Maurarlfibhidhfinil
M.H.iii.24 (H.171) m caragtfit-owing to the use 01' the word
yathfi ..... uyfiptili ‘conduct'

just as a drop of sandalwood paste, coming in s.m.i.9 (544)

con tactwith a particular part of the body pervades athfipi .....
(causes delightful sensation) all over the body...
The Upanisadic text, ‘Among them...,’ etc
(Ch.V.x.7), only shows that rebirth occurs on
WEI candraguti-lhe route leading to moon.
account of ‘campa '(concluct) , butitdoesnotsbow
M.IV.ii.22 (IV.68) it as occurring on account of residual lam-man.
Conduct is a different thing and difierent also is
dhima ..... nivarlate
residual karman. Caraqta (conduct), min'tra
Those Yogins who follow karma (action) travel by (character), ficfira (behaviour) and fila (good
the following route: ‘smoke, night, the dark halfof form)—are all synonymous terms.
the month, the six months of southern progress of
R.H1.i.9 (11.41 3)
the Sun and reach the moon (and come back)‘.
ramapiya .....
Wannmsmmt-as in the case of the bowl ln the phrase 'mmapiyacarapfih' and
s.t.iv.s (240) 'kupiyucumpfib', the word carapa does not denote
good and evil works, [or in Vedic as well as ordinary
camasavat ..... language, the term ‘curana ’is generally used in the
ln the text ‘There is a bowl...,’ etc. (Br.11.ii.3), the sense ol' ‘506m’ (conduct). ln ordinary speech
bowl cannot be independently and definitely such words as icira, filo and vytla are synonymous
identified with any kind of bowl by nameI for, the and in the Veda also campa and karma are taught to
fan cying ofan opening below etc. can be somehow be distinct from each other as in the passage.
applied to all kinds of things. ‘Those humans...’ etc. ('1'aiJJI.2)

R.1.iv.8 (11.1l3) Therefore it is out of car-arm, that is out of good

conduct there is the attainmentofparticularworks
yatjtfi ..... camasa and not out of the balance of harnum
In the mantra ‘The camasa has its mouth turned MJIIJJO (111.28)
downwards and its bottom upwards‘, (Br.II. 2&3)
what is made out by the word ‘camasa' tadya ..... krtah
etymologically is that the camasa is something Front the Chfindtrya text ‘Among them...,’ etc., it
which possesses the character of an instrument fit may be supposed that going and coming back are
to be used in eating food and hence, by this much only the result ol' conduct (but not of sacrificial
alone, no particular kind of camasa is meant to be and other sacred duties).
pointed out.
M.1.iv.9 (1.360) awnfinmta carapibhidhfinrit-because of the
mention of feet
yullui ..... vim/tall
S.t.i.24 (73)
Though the word mmasa is popularly known as a
bowl, in the following scriptural passage, ‘This cam-gm ..... pmtyabhijriiyate ( 76)
is...alonc' the word denotes the head. ln the previous text, Brahman was shown as

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m rnrr'tmmgmhanr'zt 51 W.....‘um: ca'rficara.-...bh5htaft

posessed offourfeetin the mantra. 'Thatmuch....' statement. ‘To whom mgtyu‘ it is understood that
ctc. (Ch.]l!.xii. 6). Those very three feet of that the whole of the movable and immovable world
four-foo ted Brahman, that are immortal and were that is flavoured with the condiment 0F Death is
shown in the mantra as constituting that aspect of eaten up. This sort of eating is the world's
Brahman associated with heaven. can be destruction. Hence such enjoyment meaning
recognised. general absorption, can belong to the Highest
self.
R.l.i.25 (1.255)
M.I.ii.9 (1.175)
Pride 'sya .....
On account of the reference to the movable and
ln the passage-‘All beings make up His one foot;
immovable.
three immortal feet are in the Highest Heaven‘
(Ch.111.xii.6), all beings are declared to form the smgi ..... skfinde
foot of the same entitywho is in relation with the
The Shanda Purina says, ‘Visudeva, the Supreme
Highest Heaven.
Lord is the creator, protector and devourer ol' all
M.Li.24 (1.134) beings’.
because of the statement of the straying from the
5511585.
mmmmvfism: mat-unity“-
pfis'myastu syfit ludvyaflades'a 'bhiktab-The mention
kamfidim'm't ..... vidfirah of these (birth and death) must be in the primary
l-Ltr and other senses are said to run awayfrom the sense in relation to movable and immovable things
Lotti. ln the text ‘Beyond the...‘ etc., the Lord is s.n.iii.m (445)
said to be beyond the ken of senses.
caricam ..... santau (446)
Mcurficurugmhanfibon account of the The. words ‘birth and death‘ have reference to the
appropriation of the movable and immovable. bodies of the moving and motionless entities. The
cntities—both moving and non-moving are born
s.l.ii.9 (104) and they die. So the words birth and death have
azn'zumzvr't ..... upapadyate (I 05) those in view in the primary senses.
For. all movable and immovable things appear . . . . . "liar ..... bhfihtalt
here as the eatable thing, with death as its
condiment. None but the Supreme Self can R.lI.iii.l7 (H.349)
consume such a food fully. As for the Supreme tu ..... arthalll
Self, it is quite possible to assert that He devours
all. in as much as He withdraws everything into The word ‘but’ is intended to remove the doubt
Ilirnself during dissolution. raised by the objection. The denotation ol‘ each
particular word is dependent upon all movable
R.I.ii.9 (L300) and immovable things and has a secondary
‘Cartieam ..... ' significance. The meaning is that it is assigned to
a portion of the thing denoted by it.
The taking, that is eating ofthewhole aggregate of
movable and immovable things. Eating does not. uthuvfi ..... eva (11.35 0)
here mean fruition dependenton work; butrather Or the doubt here may be raised thus by means of
the act ofabsorption of the world. Similarly by the the words ‘tejas'etc. which are ordinarily learnt as

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m cfimrmfisya Feast tidufiiiu

denotingr each of those particular things only, the The air-villas are the Materialism. Their sceptical
clenotation of the Brahman becomes figurative. doctrines were handed down to cfirufilza and his
that is secondary. The aphorism. ‘Butwhat...,‘ etc. l'ollowers by one Vicaspati or Brhaspati. Their
is given in answer to that objection. opinions are embodied in what are called
Bd-rhaspatywsitras. They are regarded as atheists
The denotation of each word, that is, the word
by the orthodox in matters ol' Vedic faith. The
denotin geach particular thin g, is depen dentupon
can/Films believe only in one criterion oi' truth.
all movable and immovable things; the words
namely Perception. According to them, non-
denotingmovahle andimmovahlethings are non-
intelligent matter itsell' is the cause of creation.
figurative (abhr'zlrm), that is, used in their primary
significance with reference to Brahman.
will?!" cititanmfitregta-because ol' its nature
M.ll.iii.16 (H.156) of being pure consciousness.
The statement refers to the moving and non- SJVji (851)
moving and it has only partial denotation.
caitanyanwva ..... y'uktfi
ma nasas'w .....
The real nature of the soul, however, is
The statement ‘and from manas m'jfifina is consciousness alone, so that it is proper that the
produced‘, refers to the moving (active manas) liberated soul should be established in that nature
and the non-moving (passive objects). So the only.
statement is made with reference to the partial
denotation of the words, manrtsand ur'jifina (Mind R.IV.iv.6 (ll-639)
as an organ and m'jrifina as mind's activity), not milrmya ..... manyate
with reference to the permanent and fundamental
principle of m'jfifina. Audulomi is ol' the opinion that the essential
nature of the individual selfis mere consciousness.
WW cfitunnisya-four-monthly sacrifices.
fisfimrilw citimz'ttrezm-by the absolute intelligent
R.l.i.l (ii) (1.88) (personality)
Citumuiqais the name given to three ‘seasonal' or M.IV.iv.6 (TVJ 01)
‘four-monthly‘ sacrifices which are performed at
the pan'am or commencement. of three seasons a'ti ..... bhufijute
viz. the spring, the rainy season and the autumn. The released have their own separate body
'l'hese sacrifices are : consisting of pure intelligence and by that they
enjoy the bliss.
(l) the vain/adam

(2) the vampafmrgluisa m cidmr'tia-the intelligent part.

(5) and the sfihanudha R.l.i.1 (ii) (1.43)

The sacrifice known as fun-Esifiya is considered by cirkm'tr'a ..... vr'trfyalt
some to be a fourth cfimnnisya. The intelligent part, the individual peculiarity
which is beyond the sphere olspeech and iniud,
WW c6ru5/mpalqa-the view of cfiruc'tka and which is known to itself; and which, being
R.I.i.4 (1.161) entirely of the nature ofintelligence. is untouched

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fineness cidtitmalta 53 mm“ caifanyas'rzlrtiyogn
by any modification of matter, is expressed by the R.I.i.25 (1.250)
word ‘existence’. for the reason that it is
indesuuctible. Wendmfidymlis'egEt-on accoun r ofthe
non-difierence of injunction and the rest.
Film (ridizmaka-that which is of the nature of
intelligence (self) Samar (619)
s.l.i.1 (1) 6dr‘ .....

asmal ..... cidcitmaka the word 'z'idi 'being used for implying the reasons
(viz. connection, form and name) that determine
The subject is referable through the concept ‘l’ non-difference, as they are contained in the
rttsvabhtiva Fitmfi visayi (V. M. 4) aphorism stating the accepted view in the section
of the Pimamimfin'zsfi that deals with the texts of
the self of the nature ofintelligence is the subject. other branches of Vedas. The meaning is that the
meditations are the same because of the similarity
fiififl'l cidgupa-the quality of intelligence. of connection, form, injuncuon and name.
51.11.1126 (H.173) R.IH.iii.1 (11.560)
the very essence of the souls cadani .....

a?“ warm-sentient being 'Codanfi'is the injunction which is the particular

meaning of verbal roots and which is of the kind
M.1.i.7 (1.78) thatis expressed in Vedic sen tences by such words
as ‘upfisita, vidyfit' etc. (each of which means a
utana ..... janfirdanab
command to worship). By the expression ‘Edi’
In the PadnuzPurfipa, sentient beings are said to be occurring in the aphorism here, what are denoted
of two classes namely, the individual soul and the are the connections with results, form and name,
Lord. Brahma and others are said to he the jimt which are given in the aphorism in ([ai.$fi.11.4.9).
The Lord is but one who is janfirdana. As these injunctions etc. are not distinct, the same
meditation is recognised in another branch of the
We wianMEranavMFl'he theory that Ve .
consciousness is the cause.
M.111.iii.l (111.155)
s.u.i.21 (s26)
itmfi .....

aT-FIH crtanatva-to possess the character of an ‘Meditate on Him as the ritmrm only‘ (81.1714. 7).
intelligent being. This and similar injunctions and the reasoning
mmprehen ded by them are notofspecial character
R.1.i.l 2 (1.188)
(thatis, theyapplyequally to all grades ofdevotees) .
tzlanatvmit ..... yogalt
To possess the character ofan intelligent being is T111? wdyu-objection
known to he the same as to possess the quality of R.I.i.l (1.237)
intelligence.
m milanyztt'rzhtiyogrt—association of the
WEE‘ celanaikfintal'uafit-being restricted to
faculty of consciousness.
mean only intelligent entities (jivas)
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WWmitramthma lifigfit 34 Wagat
RJLiA (H.217) R.I.i.26 (L206)

W ‘Film caitmmthma li'itgfikfrom the indi- pfiwasmi-n """

caton/ mark of Caitraratha The previous section at first. refers to the metre
called Gfiyatri, ‘Giyam'indeed is everything‘ (Ch.
$145.35 (2| l)
[1112.1) and then introduces with the words ‘this
ultaratra ..... sahkirtynte is also declared by a Bkverse'—the verse, ‘Such as
the greatness of it‘ (viz. the Gr'tyam').
There is the mention later on ofjznasmu, along
with the Kgam'ya Abhipratin'n of the line of M.Li.25 (1.138)
Caitraratha.
atha ..... km];
R.I.iii.35 (11.80)
The light referred to in the text, ‘Now that ....' etc.
M.I.iii. 35 (1.320) is mentioned at the commencement ol'a previous
text as the metre Gfiyahi. in Lhe passtge, ‘Giyatri
W: chanrlartalr-as it is desired indeed is all this’ (Ch. lll. 12.1).
o
S.lll.iii.28 (663)
W cha'gamapmikalpana-ascribing the
mmfit ..... drasgatyam form of a she-goat
Such means have to be practised voluntarily at an R.l'.iv.10 (H.120)
earlier period during the stage of aspiration; and
According to the Advaitins ajc't is the Pmkrti
it is to be noticed that the attenuation ofvirtue and
presented in the image of a she-goat.
vice results from that alone.
R.l]I.iii.28 (H.492) ‘was? ‘Chfiyc'zlapau '—shade an d ligh t.
yaflmrlum ..... s.|.ii.11 (106)
According to the inren ded meaning thatis desired chiyfi ..... murimhitvasya (109)
(properly), the logical connection ol'tlie words or
phrases has to be described. The transmigrating self and the transcendental
self are poles asunder like shade and light, for
M.1H.iii.29 (Ill-208) transmigration is a result of ignorance, while
svecrhayr'l ..... vr'z transcendence of transmigration is Supreme
Reality.
At their choice, the released perform or do not
perform holy acts. R.l.i.1 (L246)
chfiyfitapau ..... aikfinhyfit (8.8.1. 246)
WSWUHTFL chando 'bhidhfinfik-hecause a metre
is mentioned The ignorant is the shadow; the Omniscient is the
sunlight.
s.1.i.2s (7s)
alha ..... iti
“Magus-world

ltwas asserted that Brahman is not spoken oi'even R.I.i.l (L218)

in the earlier text, for the metre Gfiyatri is ahsararit ..... jagat
mentioned therein, thus: ‘Giyatrl is indeed all
these things that there are‘ (Ch.1l[.xii.1). Thc destrncn'hle is the whole world, which is the

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mjagathfiragta 35 Wjagurlvyipfiravaq'mit

manifestation of the power of the Supreme The universe that is perceived directly is referred
Brahman, in the same way in which spreading to by the word ‘this’ occurring in ‘the work' and
light. is the. manifestation of fire located in a that very universe is referred to by the word ‘work’
particular spot. in the derivative sense 01' ‘that which is
accomplished’ (that is a product).
tad ..... jrifiyate (I. 221)
RJJVJG (H.132)
The world which is the manifestation of the
Supreme Lord's glory is undoubtedly real. jagad'uficitvfit ..... (II. 135)

Systisthililaytdtamabhfita'rh ..... (1.232) The Brahman is the only cause of the world,
because the word ‘karma'in the context denotes
lhe world which is the object of creation,
the world as an effect produced by Him.
preservation and destruction.
In the expression ‘yasya w] eta! karma‘ the word
s'uilt'tdi ..... juguluft (I.i.1 (ii) (L41)
‘karma’ (work) which is associated with the word
world which is differentiated by the distinctions of ‘eta!’ (this), denotes the world which is an effect
mountains, oceans, land etc. produced by the Supreme Person. The word ‘etat',
denotes in a general way the whole world which is
cidact'nmiirejagali (1.i.1 (ii) (1.43)
directly presented to consciousness by pet ceplion
in the world which is made up of the intelligent and the other means of true knowledge. and
and non-intelligent things. which consists of intelligent and non-intelligent
things.
Wjagathfimgm-cause of the world. M.I.iv. l 7 (1.377)
Siam (97> because the words indicate the things ofthe world.
yat ..... jagrm' ..... s'ztbdfimim
The source of the universe connoted by the word Men think and talk of the world generally but not
‘Brahman' is well known in all the upam'sadt. of the Supreme Lord. Hence words have been
known as attached to Lhe world.
W jagudupédirmluirarlzhututerial
cause of the world W111jagadt-idhamna-support of the world
R.Hl.ii.35 (H.54) R.I.iii.15 (11.4)
Brahman jagttd ..... mat/time?

WagadvfidrvEF-because Lheword ‘work’

indeed, to be the support of the world constitutes
the greatness of the Highest Brahman.
is indicative of the universe.

Sims (255) W jagadtfyfipfimvarjarr't—except in mp.

pfimmch/am ..... syit (256) matter ofactivity in relation to the creation oi'the
world etc.
The creator of these pumsas must be the Supreme
Lord. s.rv.tv.17 (ass)
pfin'icsyét ..... karma (25 7) fagnt ..... isunmsya

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Magann ityatvavc'tdin 36 m jnnmfillv'

lt is proper that barring the power of creation etc. janma ..... sambhavc'tt
of the universe. the liberated souls should have all
What begins withjanma, thatis origination; thus it
other divine powers like becoming very minute
is an adjectival compound indicating its own
etc. 'l'he power of creation etc. of the universe can
attribute. The meaning of the compound is:
reasonably belong to God alone who exists
origination, sustentation and destruction. And oi'
e ternally.
origination the primacy depends on both
R.W.iv.l7 (H.649) statements of scripture and nature of thing's. lu
the scripture, ‘thatwhence these beingsot igiuate’,
jagat ..... aiivaryariz
the sequence is shown among origination,
The activity in relation to the world is control over sustentation and destruction. And the nature of
the distinction of thc essential natures, existence things is such that sustentation and dissolution
and actions ofall intelligent things. Free from that occur in respect of a substrate that has become
is the power and glory which consists of the existent. through origination.
unconditional experience of the Brahman and
anyesfimapi ..... (1 0)
which belongs to the released self, all of whose.
veils of ignorance have been removed. Of all other modifications of beings, there is
in clusinn even in the three; hence are mentioned
The control of the whole universe exists onlywith here origination, sustentation and destruction.
reference to the Supreme Brahman.
M.IV.i-v.l7 (IV.113)
'yotpam ..... iti (tut/1.49)
By the three there is indicated Brahman's material
tatra ..... fipnoti
causality; hare origination, being common to the
The liberated souls obtain all their wishes barring eflident cause as well, it cannot indicate material
the creation of the unvierse. causality.
yuto ..... iti (12)
‘Fm jagannityatvavidin-one who
upholds the universe to be eternal. 'Thatwhence these beings originate, thatbywhich,
heing originated, they live. that to which they
$11.4 (2o) return: that is Brahman‘ (TailIZi).

mjagannimittHfl-tcient cause 0fthew0rld

R.I.i.2 (L102)
janmfidi ..... bahuvrihilt
R.I.i.l (1.185)
The term janmfidi'means creation, preservation
Brahman
and destruction. The attributive compound (here)
denotes that collection of things which is
iifiljani-birth
characterised as having ‘creation’ at its beginning.
M.Il'l.i.l (m. I ) jagai ......t‘rtkynte (I. HO)
‘bht'tlfi'nfim samjntayogaa'cajanilt’ Brahman can be known on the basis of the
Birth is only the coming together of the elements. origination, sustenance and reabsorption of the
world. These characteristics occupy the position
Wjanmz'zdi-origin etc. of collateral marks.

s.I.i.2 ,(9) janmnsthiti ..... (1.1 11)

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il'l'lTfi'fiEQl? nar-itadars'ana 37 fiarwj'ijfiaiyn
The attributes of creation, preservation and R.IV.iv.l4 (11.646)
destruction define Brahman to be that thingwhich
jfig'mt ..... bhu r't-kte
is their own instrumental and material cause.
The released soul enjoys like a person in the
yato v5 imEm' ..... (L113)
waking state.
Brahman. who is the cause of the creation etc. of
MJV.lv.l4 (IVJ l0)
the world is apprehended from the. Taittiriya text
‘From whom all these beings are born, by whom yathE ..... sambha'ualt
when born. they are all preserved, and to whom
When the body exists, there is the enjoyment ol'
tltey go when they perish—that is Brahman’.
the blessings as in the waking state.
M.I.i.2 (1.47)
systi ..... Brahma (I. 48) FITdEli-generic character.

Brahman is that from whom the origin, sustenance, R.I.i.l (1.126)

dissolution, order, knowledge. ignorance, bondage smitsthfinammm jfitift
and release proceeed. The Taittiviya text, ‘That of
whom these things are born. bywhom when born, configuration alone constitutes the generic
they live and to whom they go when they perish- character.
that is Brahman’.
Wjiitikrthbased upon the origin.
asya ..... vyficaste (1.48)
M.l.i.1 (L27)
The expression 'jammidt" may be taken to mean
junmu'(origin) and 'sthz'ti’ (sustenance) ‘samhrzi' mandu ..... bhedah
(dissolution) implied by the word ‘Edi', thereby The eligible persons for the knowledge olBralnuan
pointing out that Brahman is that from whom are of three classes-the lowest. the middle and
these three activities take place. But the Ecfiqa the highest. The lowest class comprises devotees
explains the aphon'sm in its two significances m lackingin s'ama etc. To the middle class belong the
set aside the above interpretation. sages and the Gandharvas. Gods are of the highest
order. This classification is based upon the nature
mmj'figaritadars'ana-visions of the waking of their birth.
state
s.n.u.29 (400) Wjfitismaae who remembers his past
lives
upalabdhi ..... daria'narit
s.m.m.s2 (669)
visions ofthewakingstate are forms ofperceptions.
Wjfitismyti-reminiscences ol'pievious life.
Wigwam-as in the waking state.
M.I.i.3 (L59)
siv.iv.14 (850)
From reminiscenes of previous life, one can infer
Juthfi ..... the existence of things which are beyond the ken
The liberated soul can reasonably have desires for of senses.
[ather and others fulfilled by their actual presence
just as much as in the waking state. filSITPIjg'fit'zsya-the object to be enquired.
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site fiva 38 Wfivanmuhh'

M.I.iii.24 (1.285) M.II.i.13 (n.24)

Visnu is the Brahman to be enquired into. Jam. . . . . in‘
‘Front the soul all beings spring. and on the soul
if! fitm-—individual soul
they stand firm; and into the same soul they
5.1.1.6(42) become absorbed. Hence none other than the
jiva ..... cu soul is the cause’.

From usage and derivation the word fiva (the “limfivaghana-total mass of creatures
individual soul) means tliat which has sentience,
which controls the body and holds together the $1111.13 (163)
organs and SCIISBS- ghana ..... iti
s.1.t.31 (as) A massisa formation like a lump ofsalt; aformation
na ..... uqale
constituting an individual being is the ‘total mass
of creatures‘. By the term ‘total mass of creatures‘
What is known as the individual selfis not entirely is meant a limited manifestation of the Supreme
different from Brahman for the texts ‘That Thou Self in the likeness of an individual being (viz.
art‘ (Ch.VI.v1'1'i) and ‘I am Brahman‘ (Bali-11.10), Hiranyagarbha) which is comparable to a lump of
declare so. salt. And this is conjured up by limiting adjuncts,
Though the individual self is Brahman in reality, and it is higher than the sense-objects and the
it is called an agent or an experiencer on account senses.
ol'the distinctions created bysuch limitingadjuncts
apara ..... fivaghana
as the intellect.
According to some, by the term ‘firmgham’ is
R.l.i.2l (1.241)
meant here the world of Brahman that is higher
The individual selves are subject to the influence than the ether worlds and is indicated in the text,
of harmas in as 111uch as they have to experience 'Bythe...,’ete.(P1-. V. 5).TheworldofBrahman can
pleasures and pains in obedience to their liar-mas. be a mass of creatures because all the individual
beings, delimited by their senses, become united
R.Il.ii.3l (H.308)
in Hiranyagarbha, inhabiting the world of
talra ..... tn'uidhaft Brahman and identifying Himselfwith the totality
According to thejains the fiuztt are ofthree kinds of organs.
namely, the bound, those who have obtained
perfection through yoga, and those who have WMnmuktHeleue while living.
attained final release. R.I.i.4 (1.152)
latra ..... gunal) safafimqm'ua .....
fiva is that which possesses the qualities of ll‘‘release while living’ is mid to be release resulting
knowledge. sight. pleasure and power (according to the self even in the embodied condition, then
to thejains). such a statement will be self-contradictory in
M.I.i.l (1.140) meaning like the statement-‘My mother is
barren‘. because it has been declared by yourself
Wfivulmrtflm-the theory that the universe with the help of scriptural passages that to be
has individual soul as the cause. embodied is to be in bondage and that to become

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Whamuhhyaprfipalihgfit 39 ‘as? ‘ ivena'
nnembodied is to obtain release. Arid again it is stated in the text. ‘so many....’ etc. and ol'tlie chiel'
not right to say that, when the appearance of the vital air, in the passages decribing the dispute
association of the selfwith the body is in existence, between the breaths.
then, whoever has the belief that such an
appearance is false, to him thcrc is the destruction Wimmukltyaprfiaalihgfit-because
of this association with the body. If his association of the presence of the indieatory marks of the
with the body is destroyed by the belief that it is individual self and the chief Pnina
false, how can there be release to him even when
he has the body? That. release from embodiment s.t.iv.17 (256)
which results to one after death is also undeniably athrt ..... ili'
the destruction of the false appearance of one‘s
being associated with a hody. Then what is the Now then, the atgutnent was advanced that from
peculiarity about the release which takes place the indicatmy marks of the individual self and the
even while in this life? chiel'Prtizia tnetwith in the complemen tary portion
of the texu either ofthe two must be accepted hitt.
WWW jivamukhyap'rfiqtah'r'tgfit-on not the Supreme self.
account of the indicatoiy marks of the individual R.I.iv.17 (H.137)
soul and chief jm'zm
athu ..... ill'
s.t.i.si (st)
Now what has been stated above to the effect that.
fi-umya ..... abht'rlhiyrtte through the inferential marks pointing to the
individual soul and the circumstance of mention
As for the characteristic marks of the individual
being made of the chief vital air, the enjoying
soul, it is clearly in evidence in the passage. ‘one
individual self itself is delat with in the context
should not...‘ etc. (Kau.l].8). For the individual
here and not the Supreme Self.
self engaged in the use of organs like speech, is
spoken of here as an entity to be known. Mil-ivils (1.378)
itiuia ..... dharmalt tad ..... lingmr't
There is the indication of the chief vital force, Athingisdenotedhyitsname.Thetexts,‘whcn...,’
‘Now, then...,' etc. (KauJH. 3). The keeping up the etc. and ‘By m'tyu...,‘ etc. are the characteristics of
body together is the function of the vital force. the individual soul and the chief of breaths
respectively.
R.Li.32 (L279)

na vicarit ..... ififlfiiffi fivuliitge-indicatoty mark of the indivi-

The characteristics of the individual self are dual soul.
mentioned in the following and other passages, S.1.i.2s (as)
‘Let no...,' etc. ‘l killed...,‘ etc. The characteristics
of the chief vital air are given in the following M.I.iii.l (1.231)
passage... ‘so long...,' etc., ‘Now indeed ...,' etc. sa ..... ca
Eli-31 (1.156) The text ‘He moves... etc. conveys marks
lirvanti ..... liitgum approptiate to the individual soul.

The diaracteristic marks of the individual soul are ‘ii-is’ ‘Jima '—with the individual self.

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W: jusamfiaala 40 wifir: mag.
R.I.i.13 (L221) Wflfiyastvmr'i-absolute greatness.
fivma mayfi iii ..... 9.11.22 (69)
The expression, ‘with this individual self which is jyiiyastrmn't ..... iii
also the same as Mysell‘ shows that the individual
selfh as the Brahman for his selffor the reason that For absolute greatness is declared about the
Brahman has entered into the indivdidual self so Supreme Self alone in the text ‘Greater than...,‘
as to constitute his self because in the following etc. (Ch.IlI.xiv.3).
scriptural passage it is said, ‘He created all this...
Having entered into it, He became the satand tyat’ ‘we’ pagivaauhe lives brightly‘.
RJ.ii.15 (L310)
W: jusamfinah-dwelling.
vyfidhyfidi ..... fivati
M.[I.i.18 (H35)
‘IIe lives brightly‘ means he lives unattacked by
the unborn n'ansmigratory soul dwellin gi n pmky'ti. diseases until the attainment of Brahman.

QEjuspwfully satisfied. 'Iflfil: jyna'fi-Light (Bralunan)

R.I.i.l (ii) (1.75) $1.124 (7s)
The Supreme Lord. tasya ..... jyotilt (74)
M.I.l7 (1.109) Solar rays etc. that help vision are called ‘light’.
the Lord worshipped by the gods lm'imab ..... grfihyam (76)
Brahman is to be understood here by the word
‘ii: juhih—ladle ' j'yotilt‘.
R.lII.iii.4l (11.513) tasmfit ..... s'mtibhyajca (76)
iii’ Wjaivarr'i minim-an aspect of individual Whatever reveals other things is referred to by the
being. word ‘light'. Hence Brahman, which is con scious-
ness bynature, can also be referred to by rheword
S.l.iii.19 (173) ‘light’ in that sense, in as much as it revelas the
mrmfit ..... anafihayogi whole universe. This is also declared in rhe text,
‘He shining...‘ etc. (MuJIJi. 10).
that which is unreal turd being conjured up by
ignorance err... tainted by many such defects as R.l.i.25 (L255)
agentship, experienceship, love, hatred etc., and
idan'z ..... in‘
subject to many evils.
ltis revealed in the passage, ‘Now that light which
apare .....
shines above this heaven, higher than everything,
There are others, as also some of our Vedantins, in the highest worlds beyond which there are no
who thinlt that the creature—aspect is real. The other worlds, thatis that same lightwhich is within
Supreme Lord is but one—unchanging, eternal, this person‘. (Chill. 13. 7)
absolute consciousness but like the magician. He
dyu ..... eva
appears divers-ely through ignorance. Apart from
this there is no other consciousness as such. That ‘light' which is described as being related to

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Wntirfidimt with ( m1 )jyott' (rupaltmmfit tu)

the Highest Ileaven and is associated with the deities identifying themselves with light (that
unsurpassable splendour is the Highest person is fire) etc.
Himself.
R.II.iv.13 (II-397)
M.I.i.24 (1.134)
jyott'r ..... rlrvatfinfin't (11.398)
vis'tw ..... jyotilt
The control by jyotis etc. that is, by the gotl of fire
It is only Visnu, who is called light in the ljg Veda and other gods.
‘The ears ...‘ etc.
M.H.iv.15 (H.244)

1illl'fil'fl'l?Elfijyotz'n'tdiam-as in the case of light etc. (Brahman) that dwells in the light and other
Elements.
s.u.m.4s (434)
Yul ..... pmvaflayuli
jyotirfizlitmt ..... (485)
Brahman, which dwells in Light (Agni) etc. as the
As lire from cremation ground is avoided, but not dweller, causes the various functions to be
others, dtough as fire they are all the same; sunlight discharged by organs like eye etc.
falling on an unholy place is avoided butnot so the
sunlight on holy ground, though as sunlight, it is
m ‘Q jyotimpahrama' tits-certainly those
all the same.
counting from fire
R.I1.iii.47 (H.383)
s.1.iv.9 (242)
jyutz'r ..... pavilniyate
paranwfvrtrfit ..... laksrzgui
All fire is of the same kind, and yet one willingly
Ajii, the maten'al source of the four classes of
fetches fire from the house of a Brahmin, while
beings, sprang from the Supreme Lord and it
one shuns fire from a place where dead bodies are
consists of the elements counting from fire, viz.
burnt and from a Brahmin one accepts food
fire, water and earth. The word misused to implv
without any objection while one refuses food from
emphasis. Ajfi is to be understood as constituting
a low person.
of three elements and not as constituted bv the
M.lI.iii.48 (H.205) three attributes viz, sattmz, mjns and tam/u.
yujyute ..... R.l.iv. 9 (11.1 l6)
just. as the diety Sun dwelling iu the orbit of the Indeed (she) has the. light for her source.
Sun is not different from his own light.
lu .....

mamyomadyadmgthamm tu-But there The word ‘indeed’ imports emphasis. This rtjr't has
is the fact of presiding over by the lire and others. indeed the Light for its source. The Light
mentioned here is the Brahman.
s.u.iv.14 (511)
m ..... prats'jfinitc (512) “filfil ( WE l jyotz' (mpalzm-mit'l l'u)—Alsu the
term ‘jyntit'denotes Brahman only.
The wot-cl "tu' refutes the opposite view; and the
assertion is made that the organs of speech and M.I.iv.10 (1.362)
the rest engage in their respective works when
jynti'rfirii ..... cm
they are presided over by lightetc., that is to say, by

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Wyotirdarfanfit '12 e-tlh m jyntigi bhfitricca

It is only Visnu who is declared also by the words jyatt'b ..... pra-urttgb
which by the established usage, are the names of
By common usage the word ‘jyotz" implies fire’
sacrificial acts like jyotispoma.
which illumines. BUt from the similarity of
illumining arrived at by some eulogistic fancy
Wotirdafianfihlight is Brahman for it (anhavc'z'da) it. is applied to a sacrifice.
is seen in the Upunigad
straw (216) “flfimj'ymsa-by light
pammeua ..... s'abdarh s.1.tv.ts (249)
'l'he Supreme Brahman Itselfis meant by the word asatfyapi ..... t'h'
light in the text, ‘This serene etc. (Ch. V111.m'i.3) Although the followers of the Kr'zqwa recension
because it is metwlth in that sense in the Upanisad. miss food, their quintuplct is made up oflight, for
afan'm'n'z ..... (21 7) in ‘upon the...,'ete. (371151116) which precedes
the verse. ‘that in which the five ‘pa-rimjamil: ‘etc.
And this self stands declared from the lact of the they read of light for the very purpose of
attainment of this light for the sake of becoming determining the nature of Brahman.
unembodieci as mentioned in, ‘Happiness and...,'
etc. (Ch. VIIii. 1) and also from the use of such
R.I.iv.13 (11.125)
attributes as ‘Supreme light‘ (Ch. V111.iii.4) and ekesfin't ..... jr'ta'yante
‘the transcendental Being‘ (Ch. V111.xii.3).
By means of the word ‘light’ occurn'ng in the
R.I.i'ti.4l (11.86) context parieajanas are said to be the five senses.
na talra ..... M.1.iv.14 (1.371)
From the passage, ‘There the....' etc. (Ka.V.5) it is tad ..... paicakarh
seen that there is mentioned in relation to Him
who is of the size of the thumb that splendour, In the text ofthe Kfipvas, the group offive (Prfiqta)
which is peculiar to the Highest Brahman, which is made up by taking ‘the light‘ which is men rioned
eclipses all other brilliance, which forms the cause
in the preceding mantra ‘Him...,' etc.
of all other light and is also helpful to them.
Moreover it is declared every where in the vediinta
witfitfi mamas.‘ bhfivficca-aud owing to the
that to possess the character of the greatest occurrence in respect of a sphere of light.
splendour belongs to the Highest Brahman as sJ.ta.32 (203)
seen in the following and other passages, ‘Having
reached...,' etc. (Ch. VIIIJAJ.
yad ..... pmyujyante

M.1.iil.40 (1.329) To this sphere ol' light existing in the sky, that
illumines the world by rotating themselves
Visrtu ..... eua throughoutclay and night, are applied such words
as the sun etc. which are indicative of the gods.
The light spoken of here is none but Visnu. The
Camwedaiihhfi states, ‘Visnu alone is light...‘ etc. yadapi ..... cyauahfirr'm (I. "I. 33 (205)
Although the words etc. may refer to a sphere of
“fififlTfijyotibs'abda-the wortl ‘lire’ lighl, still from their use in the sense of gods, they
3.1m (45) represent those gods as possessed of sentience

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3:jria[1
I: jriali 43
43 area
ma jfialrtva
and
and divine powers; for
divine powers; for those words are thus used
those words used ifil’jfiapti—consciousness.
Wjfiapti-consciousness.
in the
in the mantra: and corroborative
mantras and corroborative statements.
statements.
R.1.i.l
R.I.i.l (1.156)
R.I.iii.31
R.l.iii.3l (11.73)
(11.73)
of (meditating on the
and on account of
and part of
the part of the
the Wjfiafaktiviyogfib—on
mmjfiaiaktiviyogfib-on account of the
gods) being in the
the Light absence of
absence the power ol'intelligence.
of the power
tam
.....
lam ..... Snag
snag (359)
In the
In passage, ‘The
the passage,
declared
declared that
‘The gods...,'
that gods have
(BT.IV.4.16J it
guds...,' etc. {Br.ll’.4.16)
worship the
have to worship
it is
Light, that
the Light. that
is
.....
evamapi ..... wa
wamapi eua
Faults like
like the impossibility of
the impossibility of sustaining
sustaining design
is, the
the Highest Brahman.
Brahman.
rationally, as mentioned
etc. rationally, mentioned earlier, persistjust
persistiust as
M.I.iii.32
M.I.iii.32 (1.314) before, since Pradhfina is bereft
since Pradhfina bereft of
of the power of
the power 0f
reference to the
also with reference knowledge of
the knowledge of the
the gods, intelligence.
intelligence.
already attained.
it being already attained. R.11.ii.7
R.H.ii.7 (11.285)
(11.285)
jyotisi .....
..... bhfim’tt
that/at
jyotisz' pmdhfinasya .....
pmdhfirmsya ..... firfiduftsyuft
prfizlufttyuft
The knowledge of
The knowledge of the
the gods, which
which is perfect has
has Our would remain
objection would
Our objection in force,
remain in force, because,
because,
already become
already such. just as all other
become such. other lights are any
any how. the
the [tradhdna
pradhfina is devoid
devoid of
of the
the power of
power of a
merged in the li ght of
in the of the sun, so in the knowledge
the sun. knowledge cognising subject.
cognising subject.
of
of the
the gods all things are comprehended.
M.lI.ii.9
M.H.ii.9 (11.76)
(H.76)
3:
a’: jflafs—cognizer
[rials-cognizer walah .....
malalz ..... uyuktah
ayuktalt
SJIJiiJB
§.II.iii.lB (450) Pumga being individually
Pumsa powerless, connection
individually powerless, connection
with the
with the body would
would be impossible to be
be brought
.....
fitmc't
jinn ..... Elma
jrirtlz
about.
about.
be impossible

The soul is a cognizer. lt is endowed

cognizer. it endowed with eternal
consciousness.
consciousness.
ilT-lTjfiatfi—knower
313Tjfiat5—knower
R.11.iii.
R.H.iii. 19
19 (11.361)
(11.361)
R.I.i.l
R.l.i.l (1.193)
(individual
(individual self)
jfifiturrva jfidnamarfipatvfit
jfifiturtva jrifinasvan'tpatvfit
.....
jfiah ..... svmipalt
jfiah wan-11ml}
He
He who
who is ‘ltnower' can alone
the ‘lutower'
is the possess the
alone possess the
the individual
that is the
It, that individual sell'. the knower
sell‘, is the knower itself.
itself. essential nature of
essential ui' intelligence.
intelligence.
The individual
The self has certainly the
individual self the essential
essential
nature of of the
the knower itsell'; it
knower itself; it is not
not mere eiutgtvwbeing the
eriutgtvw—being the knower
knower
intelligence, it also of
it is not also of the nature of
the nature of non-
intelligent things. R.1.i.l
R.I.i.1 (1.l58)
(1.158)

M.[1.iii.18
M.[1.iii.18 (11.160)
(11.160) jfifitrlvam .....
(Z'n'ayal'uarh (1.15
jfifitytumn ..... (i'n'ayalvaria 9)
(1.159)

the
the individual
individual sell'
sell‘ To
To be
be a knower be the
knower is to be substrate of
the substrate the quality
nfrhe quality
of
of knowledge.
knowledge.
.....
fiva ..... eua
R.I.iii.18
R.I.iii.18 (11.46)
The individual
The self too
individual self too is born from
is born from the
the same
same
Supreme Lord.
Supreme the
Lord. on the authority of scripture only.
ofscripture the
the self
sell‘

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ill-J1jfitina'n'l 44 Wjfifinaprfigabhfiva
iiijfifinan'e-knowledge That conscious state which is pleasant is said to be
l bliss.
S.1.i.4 (26)
11.1.1.1 (1.212)
jfifinan't tu praménajanymh
smitjriéyate ..... uktan't
Knowledge is generated by means of valid know-
ledge. That by means of which that Brahman who is
devoid ofall evil, pure, high, devoid ofall blemishes
atalz ..... tantmn': and is ofone form, is either seen or alarmed-that
Knowledge cannot be effected or not effected or is called knowledge and all else is called ignorance.
effected in a diflerent way; it is dependent purely R.I.iii.39 (11.82)
on the thing; it is not dependent on an injunction,
nor is it dependent on a person. apum._satantra—not subject to the control of any
man
s.1n.it21 (595)
M.II.IV.7(II.227)
jrifinmit ..... tat
tasmfit ..... iti
Knowledge arises from its valid means and it
conforms to its object,justas itis. ll. can neither be In Vz'tyuprokta it is said, ‘Knowledge is called gati
produced bya hundred injunctions, nor debarred (lit ‘the moving) because it causes a person to be
bya hundred prohibitions. For it is not a matter of lifted up’.
personal option, it being dependent on the object
itself. Wjfifinapadhthe term ‘knowledge'
1u.1.1 (1.52) R.l.i.2 (1.113)
an}; ..... vidhitsitan't jfiEnapadmh ..... vyivrttfilt
Hence that ‘knowledge’ alone which is different. The term ‘knowledge ‘ denotes in relation to
from the knowledge of the mtactical meaning of Brahman the eternal and uncontracted condition
sentences and is imported bywords such as upfisana, of pure intelligence. By this term the released
d/cyina, (i.e. meditation) is what is desired to souls are excludedfrom the definition ofBrahman
enjoin by means of the Vedintic passages. owing to the fact that their intelligence must have
been at one time in a contracted state.
11.1.1.1 (1.100)
j'riinan't ..... uktan't Wjfifinapnigabht'wa-the an teceden t non-
Knowledge (of Brahman) is of the nature of existence of knowledge.
meditation and what is to be uieditated on is R.I.i.l (ii) (1.16)
Brahman as possessing qualities.
jfiEnaprEg-abhfina .....
R.I.i.l (1.164)
It has to be granted that in the cognition, ‘I am
jvifinamzva ..... nivarmkan't ignorant, l do not know myself. nor do l know
Knowledge alone removes ignorance. another,’ what is experienced is only that
antecedent non-existence of knowledge which is
R.1.i.1 (1.201) accepted by both of us (the pimapaksin and the
jfifinameua ..... ucyate riddht'mlin) .

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Wjfifinabfidhya WWW met-hem. . . . .lyogficca

Wjfifinabfidhyksuhlated by knOWIedge pya—name of a sea of nectar in Bmhmalolta

R.l.i.l (ii) (1.1) M.I.iii.15 (1.268)
mlt'rlyr'z'
m machobda-thc word ‘that’
Mjftfinasanmti-stream of cognitions.
R.l.i.l(ii) (L40)
R.I.i.l (ii) (1.24)
Brahman who is omniscient. who wills tlte truth
ifieyatvfivaca'nfiecu-and on account and the cause of the creation. preservation and
destruction is referred to as ‘That' in the passage
of there being no statement of its being an object
ol' knowledge.
‘That thou art’.

S.I.iv.4 (233) R.I.i. I 3 (I205)

eumit .....
nu ..... asli

In the upanisad, this ctvyakta is not mentioned as a The word ‘That’ in the passage ‘That Thou art‘,
thing to be known, the term avynkta being used as points out Brahman. who forms the subject of the
context and is characterised by infinite attributes,
a mere epithet.
which are all not within the province of" any other
‘l'ltere is nu other text to show that avyahtais either means of proof than the scriptures. It is vcry
to be known 0r adored. inappropriate to say that die word is intended to
R.I.iv.4 (H.107) teach only that thing which is devoid ofattribu tes.

1m ..... grahaqmn't WWW tacchcsagatyanusmftiyn-

This nvyaltta is not mentioned here as an object of gicca—and owing to the appropriateness of the
kn owledge. Therfore that avyakta which is constant meditation about the way which is a
established as the Pradhz'ma by Kapila is not meant part of that
here in the context. s.1v.ii.17(813)
M.I.iv.4 (1.355) lacchesa ..... yuktan'z (814)
anyasya ..... ln connection with certain meditations it is
Consequently other things cannot be reasonably enjoined that the soul's path that is associated
accepted as declared by the words avyakta etc. with the nerve at the top of the head and forms a
part of the meditation itselfhas to be reflected on.
tameva ..... vacanit 0.355) And it is reasonable that by virtue of thinking on
Visnu is the only entity to be known for the it, he should emerge through that very thing.
purpose ofohtaining release. R.IV.i.i.16 (H.608)
And because of the application of remembrance
summertjmymsqastddhimpa-Havmg the of Lhe way which is an element ol' that.
nature of‘pragmatic fitness in relation to particular vidyt't ..... ca
things to he known
And through having repeated recollections of the
R.Il.i.15 (H.246) path which is excessively dear to the individual self
as being a requisite of the uidyfi.

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331%: tacchruteh 46 W: tacchruteh

M.IV.ii.17 (IV.60) R.lII.iv.4 (H.538)

with the help til-the memory of the path resulting s'mtt'. . . . . itr'
from (forming part o!) that (knowledge).
The scripture itself speaks of the uz'dyfis being the
yan't ..... m accessories of karma, as in the passage, ‘That very. . .‘
etc. (Ch. 1.1.10)
Also by virtue of the remembrance of the path to
be travelled resulting from the knowledge of MJTIJV. 4 (III-286)
Bmhmtut. which fact is conveyed by the following
yadeva ..... s'nmfi
smjm', ‘Remembering whatever form of being he
leaves this body at the end. into that form he The Chfindngya upanigad shows that knowledge is
enters, being impressedwith itthrough hisconstant complementary to action, 'Whatever...." etc.
meditation of the same form‘.
w: tacchmtelz—that being so declared by the
: lacchrutelt—that being known from the upanisads.
Ujmnisads.
S.Iv.ii.5(soa)
5.1mm (57o) On the authority of the text, ‘tlte vital force is
taechmtelj ..... (5 71) withdrawn into fire‘.
All these nerves and other things are mentioned R.IV.ii.5 (H.496)
in the respective contexts in the upanisadsas the
tacehnueft . . . . .
places of sleep; and all these become reconciled if
they are accepted collectively. The text, ‘He Because it is so declared in the scniptures that the
sleeps...’ etc. individual selfin motion consistsofall the elements
as in the passage, ‘lt consists of. . . ,' etc. (Br. IV. 4.5).
R.m.ii.7 (H.430)
M.IV.ii.5 (WAS)
truyizzfin't siltfinatvaim lift .....
bhitequ ..... fruielt
All the three namely “Edit (veins), puritat
(pericardium) and fitmé (Brahman) are declared The Byhrtt smtistates, ‘ltttu the elements the gods
to be the sent of deep sleep. enter, the elements into the Perl'ect Lord; but the
Lord neither n'ses nor sets. He is but absolute; He
M.lIl.ii.7 (111.87)
stands in the middle‘.
The Chfinriogya upanisad states, ‘Then in sleep in
these nfidis...', etc. Hafiz tacchrutelr-scripture stating that.

W; tacchmteb-sin ce the upanisaddeclares that

s.iv.tv.s (852)
lacehruteft ..... (8.5 3)
S.m.tv.4 (720)
Such upanisadic texts as, ‘The manes...‘ etc.
yadeua ..... hetutvath
(Ch. Vlll.ii. I) will be compromised ifother causes
ln the text, ‘That rite...‘ etc. (Ch. 1.1110) ltave- to be relied on.
Knowledge is heard of as fontt'utg a part of some R.IV.iv.8 (H.641)
rite; hence knowledge by itsell' cannot be the
.sa ..... iriyale
cause of liberation.

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W mija IEn 47 Edi We ‘F: lam braviti ca bht'tyal}

Through his mere willing the truth, the rising up talm .....
of fathers etc. is declared in the scripture, ‘If he
There, from lightning, he goes to Vamzm. Beyond
has ...,' etc. (Ch. VUI 2.1)
lightning the king Varuna shines forth.
M;rv.iv.s (IV.I03)
'tlfl: W rte lataft vaidyutma sea-after the
sa ..... ivutelt
lightning, it is hy the person of lightning alone.
The Chindngya upanisad slates, ‘If he desires the
smarts (s28)
world of his fathers, by his mere will, the fathers
arise‘ etc. m4: .....
It is to be understood that ‘from there’, after
Ham tajjatfin- (The world) originates from arriving at lightning, they g0 to the world of
That, merges in That, and is sustained by That. Brahman, being led through the worlds ofVaruna
s.1.ii.1 (96) and others, under the guidance of a superhuman
being who exists even beyond lightning.
yam); ..... jagat (V. 1H. 160)
R.IV.iii.3 (11.6 I 9)
Because iteinerges from That Brahman, the world
is called ‘tajarhj' since it merges in That it is called tat-aft ..... game-Izmir
‘tallan't'and since it breathes in That during the Al'teiwards, that is, after the lightning, through
period of its existence, i.e. since it. functions, the the person oflighming alone, that is through the
world is called ‘tadanan'a'. superhuman leader himself, the journey 01' the
R.IV.i.3 (H.574) nian of vidyfi continues upto the attainment ol' the
Brahman.
All intelligent and non-intelligent things are
created by Him (Brahman), are absorbed into M.IV.iii.6 (1V.29)
Him and are preserved by Him. Directlyfrom Vayu (the lord ofvidyul) Brahman is
reached.
HFQH: WI: tada'tuh adhi-uamzmkheyond
lightning there is Varuna. warme- sfg: mto braviti ca bhfiyali-after that
(negation) speaks something more.
S.W.iii.3 (825)
Edityfit ..... s.n1.a22 (596)
mmft ..... (600)
ln the text ‘He goes...', etc. (Ch. 1V. act/.5) Varuna
is to bc placed after lightning on the authority of The conclusion is arrived at from the further
the text, ‘He comes...‘ etc, (Kuu.l.3), for lightning consideration that after that denial it is stated
and Varuna are related to each other. When long again. ‘There is something other than this which
streaks of lightning are found within the clouds is beyond‘ (Bgclliii. 6).
with sharp thunders. then comes down rain.
R.m.ii.2l (H.440)
R.lV.ii.i.3 (H.616)
and the scripture declares more than that
taditalz ..... nitlefitavyab
atafm. . . . . arthah (H.441)
Varuna has to be placed after lightning.
This interpretation is further confirmed by the
M.IV.iii.3 (IV.75) fact thatafter that negative phrase furlhcrqualities

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wrath talkfiryc'tyaiva 48 Hi tattu
omrahman are declared by the text, ‘For there. . ..’ found in the resolution for that; for it is bttt
etc. That means: ‘Than that Brahman which is reasonable that one who resolves to be Brahman
expressed by the plu'ase ‘not so’, there’... should get the divine glon'cs of Brahman as it is
stated in the text, ‘One becomes just as one
M.lIl.ii.22 (III-122)
meditates on Him’. But one cannothave the. belief
speaks of Him something ntore than that of being one with Brahman when meditating with
the help of qmbols, since in such meditation the
lulu. . . bravili
symbol predominates.
the later part of the .émlt' states something more of
R.IV.iii.l 4 (H.605)
the Lord than what has been said, ‘Not 01' this
extent only; there is something more...,‘ etc. ta! ..... nytiyfil
And there is also the maxim ofaccordant worship.
arm-refit: mtkfiryfiyuivwconducive to the very The meaning is,just as one worsltips, so will one
same result. attain. Because there is the rule given in the
S.lV.i.16(791) passage, 'Ofwhatever worship a man is here itt this
world, so will he be after he dies and departs l't urn
yanm'tycm't ..... arthall (792) here‘ (KaJU. I4).
The obligatorydaily duties like Agni/10ml, enjoined M.IV.iii.l.5 (IV. 86)
in the Vedasare meantfor thatvery result. The idea
is that their result is the same as thatof knowledge. and because of the scriptural passage containing
the word 'tathmtu'.
R.l'V.i.16(II.588)
m ----- Cd
vidyfihhya ..... anusgltfinan't
The tadr'imnyaka says, ‘What the Lord Wills, the
Indeed, the performance of the Ag'm'halm etc. by soul too desires; what the soul thinks to do. he
the wise man is solely intended for the ell'ect reaches to do; what he sets his tnintl upon, he
known as uidyr't. works for; thence he directly attains to it'.
M.lV.i.16 (“1.30)
't'lfi tame-But that Brahman
mohse anubhavfiyaiua .....
S.t.t.4 (ts)
Agnihotm, etc. are useful for the enjoyment of
enhanced bliss in release. tu ..... avagamyate
The world ‘hiexcludes the pn'ma fade view. That
aanfma tatkratunyfiya-logic ofbecomingwhat Brahman. omniscient and omnipotcnt, thc cause
one resolves to be. of the creation, sustentation and dissolution of the
S.tv.tv.4 (850) universe. is understood from the sacred teaching.
R.I.i.4 (1.133)
m5 tatkratus'm—and (because of the logic oi)
However, the authoritativeness of scripture with
(becoming) what one resolves.
regard to Brahman. exists.
s.tti.t5 (s42)
pmsakta ..... em (l 34)
talkral-usca ..... upisanasya
The word, ‘however’, is introduced to remove the
A confirming reason for this twofold division is doubt raised. Theword ‘that’ denotes the fact that

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m tatjmda 49 331%: tatprathiteh
the i1-
sash-as ‘form indeed the means ofproving the From the text, ‘Therefore the mind is earlier than
Brahman. speech . . .,‘ etc., in the order of creation, speech is
preceded by the mind.
M.I.i.4 (1.64)
praliyamt'mamapi ..... upanyasyatt' (I. 64) mom: tatprahiz'.€itadufiraft—rhcfma, having
The connection here is that although the fact of the door illumined by that light.
being known through scriptural source (s'c'zstra- S.tv.tt.17 (813)
yom'tva) may be apparent in relation to others
(Pasupati and others), they really do not have this ‘msya ..... itt'
feature. The Sitmkira in troduces the aphorism to ‘When a point in the heart is lighted up and the
propound a reason for such context. soul is guided by this light, itdeparts either through
the eye or a hole in the skull or through any other
m m:pada—the term ‘that’ part of the body’.
R.I.i.l (ii) (L53) R.IV.ii.16 (11.908)
Iatjmdan't ..... having the door illuminated by Him.
The word ‘that' points to the Brahman who is pamma ..... durimft.
omniscient, who wills the truth and who is the
having the doors of his abode lighted up by the
cause ol'the world, because in fruit‘ texts like ‘That
Supreme Person.
thought...‘, etc., it is He who forms the subject.
M.l.'V.ii.l7 (IV.60)
Horde-Erma: tatjn'nvakutufidvficaltwn account through the path lighted up hy Him.
of their precedence over speech.
yatah ..... ran (1.61)
s.n.iv.4 (497)
The man of knowledge, at time ofdeath goes out
yadyapt' ..... through the nc'tqii (vein) so lighted with the power
From the mention of the fact that the organ of obtained by the sight of the Lord.
speech, the vital force (pt-fine) and the mind
emanate from fire, water and earth respectively W mtatprukfluvacane mayag
which have Brahman as their material cause. it
The aEfix mayctt is to be employed whenever the
follows that all the organs must have originated
abundance of a thing has to be expressed. (Pits-i.
from Brahman, for the latter too are on a par with
V. 4.21)
the former, all being equally prfinas (organs).
RJ.i.13 (1.227)
R.fl.iv.3 (11.389)
uric/1h ..... fn'rmakaltrc'n m: tatpratltilelv-that being well known
Because the senses of speech, that is, the naming Savant (822)
ofobjects other than the Supreme Sell'is pt eceded
by the creation of the spatial ether etc. which are pmthz'ta .....
the objects of the sense of speech etc. that path beingwell known to all men ofrealization.
M.lI.iv.5 (H.222) ln the text‘And those...‘ etc. (Br. W. u 15) occurring
lasmfit ..... pfiruakatvfit in a context dealing with the meditation on the

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mm
m talpradlu'ma/tutvti!
talp'radlu'ma/tatvrit

five hear of
five. fires, we hear of the progress along the
the progress the path
50
50
M.III.ii.l4
M.III.ii.14 (111.106)
(III-106)
Ffinfiz
ninfit tatrc‘zpi
tarrapi

starting from flame even in the

starting the case of
of those
those who
for
for It is the
the Supreme thing.
practise other kinds of meditation.
practise
R.IV.ii.i.l
R.IV.ii.i.1 (H.613)
(11.6 l 3) [)Takrtyidi .....
[Imkjrlyfidi ..... uttamatwil
utlamatvfil
The snpcrior to pmkrti, the
Being is superior
The Supreme Being the
tatpmthiteh .....
tntpmthiteh .....
entity of
of matter and
and its products, since He
He is the
The
The path beginning with with lightiswell known every-
every- sole guide and
and ruler
ruler of
of their
their activity.
where. Because it
where. Because that very same path that
it is that that is
everywhere
everywhere recognised.
recognition. that
because of
recognised. because
very same path is found
of such
such
found to be
M9133
Highs’ mtprfikfmtefm-also. because
mtprfikt‘mtet'm—also. because that
that
that very be term (‘is born')
term is used
born‘) is used earlier in the
earlier in the Upanisad.
Upanimd.
expounded
expounded in
in the
the scripture.
S.n.iv.3
s.r1.rv.3 (497)
(491)
M.IV.iii.l
M.l'V.iii.l (IV.71)
itas’ca
.....
itas'm .....
.....
te ..... s'rt'tyale
s'n'tyale
The
The origin of of the prfiguu is to be
the prime be taken
taken in its
From
From the etc. light is declared
go... ,‘,‘ ctc.
the text, ‘They go... declared to primary sense just as in
primary in the
the case of ctc., for
space etc.,
of space for
be the
the first that reached by the. soul of
that is reached of the
the wise
wise the fiyate', signifying origin, that
very same term jfiyate',
the very that
while going to Brahman
Brahman through the the path starting

m
is heard
heard of earlier in
of earlier in connection
connection with the fm'znas is
the {rt-(7.2m:
from
from light. applied later space etc. as well.
later to space

mtpmdhfinahatvfit-that being the

m tatpmdhfinahatvfit—thatbeing the R.lI.iv.2
R.lI.lv.2 (H.389)
dominant
dominant note. and
and since Sell') is declared
since (the Highest Self) declared before
before
s.m.ii.14
s.m.ti.14 (584) that
that.

tatpmdhfinfit
talpmdhfinfit
.....
..... tasyaiva .....
tasyat'ua ..... end
zua

The
The texts like the following have for their
the following their main
tnain For the
For very reason that
the very that the
the scriptural text here
here
the transcendental Brahman which is the declares that
declares He, the
that He, the Supreme Self Sell‘ Himself.
Himself. is
purport
purport the transcendental Brahman the
alone
alone existent
existent before
before creation.
creation. its
its (mind's)
(mind's) origin
self, and
and not any any other
other subject-matter: ‘lt ‘lt is
is before
before (other organs).
neither...gross'
neither...gross' etc. (BTJIZ'Ulfi
(Bytlllvn'i 8).
In texts of
In texts of this kind, the
this kind, the formless Brahman alone
formless Brahman alone. M.H.iv.4
M.H.iv.4 (H.219)
(H.2l9)
is spoken of.
of.
.....
ili ..... yujyate
yujyate
R.[II.ii.14
R.[H.ii.14 (11.437)
(11.437) It be'adrnitted that
lt cannot be'adtnitted the mind
that the mind has
has no origin
because
because He is the
He is the chief.
chief. because
because in
in the Vfiyuprulda it
the VEyupmkla it is stated. ‘The mind
stated. ‘The mind
born and
was first born and the creation of
the creation of the
the other
other senses
senses
.....
nimrihnlmtwnn ..... pmtipddyate
nimrihnlmmenn pmtipfidyale followed'.
followed‘.

m
Because Brahman
Because Brahman is thethe chief
chief owing to His IIis being
the
the evolver ol' names and
evolver of forms. In
and forms. In the
the passage, talripi-even there
3':t tatrfipi—even there
‘Indeed the...,'
‘Indeed etc. (Ch. VIIIJ4.
the...,' etc. I) it
VII].14. 1) is declared
it is declared S.II.ii.3 (354)
the Brahman into all
Strata (554)
that.
thatI although the Brahman enters into all things,
things,
yet without
differentiation
differentiation of
of
alTected by the
without being aflected
names
names and
effects of
the effects
and forms,
forms,
of the
He
He
the
is
is
yamb .....
yatalt ..... dan'anfil
in these
Even in
Even the milkandwatcr
these cases, the arc inferred
milkandwater are inferred
undoubtedly
undoubtedly the
the diEferentiator
dilTerentiator of
of names and
and
to develop when they are under
develop a tendency to act when under
forms.
forms.
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asrfi: it W mtrfipi ca iadvyapara: 51 flan“! tatwamasz'

the guidance of some sentient beings; for the A Vedic text shows the repetition of the idea at the
chariot etc. which are admitted by both ofus to be time ofdeath: ‘The resolvewith which men depart
insentient, are not seen to have any action by from this world‘ (8.5. Xvi). I).
themselves.
R.IV.I.12 (H.582)
R.l'|.ii.2 (H.280)
upfisana ..... ilt'
ya! ..... upapadyate
Whatsoever period of time there is between the
Also, in the instances of milk and water, activity is commencement of the task ofmeditation and the
not possible in the absence of an intelligent time of departure from life, during the whole ol‘
principle. that interval also, meditation is seen to be enjoined.
as in the passage ‘Living, indeed,’ etc. (Ch. WIT. 15. 1)
M.I1.ii.2 (11.58)
M.lV.i.l2 (IV.21)
mqa ..... itvr'tdt'nfi
multta ..... upisate
Because even in the utse of milk becoming curd
and water flowing etc. the activity is caused by the ‘Even the released meditate on Him‘
Lord as stated in the tertt, ‘All the -..‘
bhalm'li ..... in‘
astfiz a W tatnipi ca tadvyaparaHt-en ‘Constantmeditation upon the Highest Brahman
there also, on account of his control. is followed as an injunction till release; and it is
practised thereafter by the released of their own
s.m.i.16 (54s) accord.‘
lqu ..... smmyante (nah ..... siddhan'i U22)
Even in those seven hells, Death exercises control Still as the results experien ced bythejfifininsat the
as the chief Sntg'tis mention that Citragupta and state oi liberation are different, it is established
others are officers appointed by Death. that there is a gradation in liberation.
RJIIJJG (H.417)
W tattvajfifinw-true cognition.
lqu ..... gamanfit

Only due to the command oarna, the sinners go

S.t.i.2 (12)
to the seven hells. (as in the example ‘It is certainly a post‘)
H.111.i.l7(III-4l)
swath tattuamasi—'That 'l'hou Art‘
eten there 0n account. of the Lord's control
R.I.i.l 3 (1.224)
(d .....
ataft ..... avi'rudhafl
The particle ‘m’ indicates that the Lord does His
work even in Hell ttntouched by anything ln the grammatical equation ‘ThatThouAi't', the
undesirable. word ‘that’ denotes the Highest Sell‘ who is the
cause of the world, who wills the truth. who is the
abode of all auspicious qualities, who is devoid ol'
1151111!" tatn'tpi hi dman'r—even there it is seen
even the smallest taint of all that is evil; and the
s'.rv.i.t2 (785) word ‘thou’ also denotes the same Supreme Seli'as
possessing for His body, embodied individual seLf.
zzhfi .....
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math: latwhabhfivfijmteb mutantufsn tarwfibhr'myr'tpatlih
Accordingly, the grammatical equation (‘That organs that are chiefly denoted by the word ‘pnina'
Thou Art‘) has a primary antl natural signifiance; its particular mention is made out from the word
there is no contradiction of the context wherein it ‘Edi’ (mainly); because its particular mention is
occurs; there is no contradiction of any one of all made in the following and similar passages. ‘N ow,
the scriptural passages. indeed etc. (Ch.l.2. 7.)
M.II.iv.11 (H.235)
aroma-arm: tab-ahabhdvfisruteb-thcir correla-
tion not having been mentioned in the Uparultad~ mltwfitdivat ..... s'fisanét

Mums (712) The chief of breath is also completely under the

control of the Supreme Lord because in the
tatsahbhc'wa afmtelg. ..... Gaupavana Smti the chief of breaths is spoken ol'
There is no Vetlic text showing the (to-existence of along with the eye, etc., and declared as being
the meditations, unlike what is shown with regard completely under His power like them.
to the accessories of rites and hymns etc. informed
in the three Vedas. FIR-Hi: tatsidrlhclr-that being established
R.Ill.iii.63 (H.533) s.rv.iti.5 (s27)
tat ..... bhlwali ye ..... gamyate

Because their invariable co-existence is not On account of both the traveller and the path
declared in the scripture. The meaning is that being then unconscious it can be understood that
there are no scriptural texts decltu'ing them to be some deities who are sentient and identify
the accessories to the Udgitha. themselves with and preside over the flame etc.
are engaged in the work ofescorting.
W: tatsahasistyt'tdibhyab-On account M.IV. iii.5 (IV.78)
ot' having been taught along with them and
because of other reasons. pimokm ......riddlwh
s.n.iv.10 (507) The specific attribute namely 'Divaspati' (Lortl of
the day) given to VEyu mentioned later, establishes
{aim/lo . . . . . (508) the fact that the earlier Vr'ryu is only the fitivfihz'ka
For in such places as the story of Prfi-na, it is and llOL the chief Viyu.
spoken of along with organs of vision etc. By
the term ‘(idi' are shown such additional aaamratnfi: mtwfibhfivyfipaltih-entering into
grounds for eliminating Prr'ma's indep- similarity of being with those.
endence, as its beingr acomposite thing, uncon-
R.IlI.i.22 (H.421)
scious, and so on.
mt ..... adult
R.II.iv.9 (H.395)
Those who perform sacrifices etc. . while returning
lat . .
from the moon, attain indistinguishable likeness
That the main vital brcath is such particular with those beings.
auxiliaiy instrument is made out from its being
MEI-L24 (lIl.53)
taught in association with the sense organs, which
are also such auxiliary instruments. Among the dhfltrtt'ldisu ..... Epam'b

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rm swam mthfi ceto apapanigadm am Wtalhfi dystyupades'fit
The attainment of the state of smoke, etc. is only s.n.i.4 (289)
entering into smoke and other things, to go when
lalhfitvan't ..... irriuqyazi (292)
they go, to stop where theystop and so on. Itis not
attaining the nature of smoke. ‘The fact of being so‘ means, ‘the fact of being
differentfrom the material cause‘. In the passage.
m “W MUM-l ceto'rpuztunigadfikfor ‘Itbecame...,’ etc. (Talia/i). the Vuinsthemselves
the concentration of mind is taught in that. way. apprise us of the insentience of some portion and
thereby let us know that the insentient creation is
S.i.i.25 (78) difi'erent from Brahman.
the dedication of the mind—the concentration of
R.l.1.i.4 (11.214)
the mind in Brahman: in that way with the help of
the metre Gfiyatri in which Brahman inheres-is mt ..... nirdifyate (H.216)
taughtby this textof the bnihmanaportion. '(Ifiyatri
is verily all this’ ('CILHii. 1).
This dillerence in character of the world li'oni
Brahman is, moreover, not only through
M.1.i.25 (1.138) perception and so on, but is seen to be directly
stated in scripture itself : ‘Knowledge and noti-
talhfi ..... nigadyate
knowledge’ (Tai. H. 6. I) and similar other passages.
For Brahman is spoken of in such terms in order M.11.i.4 (11.7)
to concentrate the mind on Brahman. That is, itis
spoken of in such terms, that the mind may think and li'om the authority of the word.
of Brahman, as possessing the attributes
nityatvan'z ..... smftih
etymologicallyconnectedbythe words Agni, Gfiyatri
etc. The eternal character of the Vedas is seen from
scripture itself as in the text ‘virfipa....‘ etc.
mitirstim fi'll'lll'i) tathfi celo 511mm Migrant?!)- (B.V.VITT.64.6J The smrtisays. ‘the eternal ...,‘ etc.
l'or the teaching relates to the concentration of
mind Hill‘ W tat/ii dyiyupades'fit-because the
instruction is to meditate in that way.
11.1.1.‘ 26 (1.260)
mlm' .....
Si.ii.26 (134)
tat/15 ..... ityfidivat (1 3 7)
Because the teaching here relates to the
concentration of the mind on the Brahman The instruction is about imaginary vain/inure in
conceived as the same Gfiyatri. Because itis impo- that way without abandoning its meaning as the
sible for what is merely a metre to form the self of fire in the stomach, inasmuch as the super-
all. it is taught here that the mind as concentrated imposition ol' the itlea of the Supreme Self on the
on the Gfiyatri is to he applied to the Brahman t'aifvina-rafire in the stomach is taught herejust as
Himself. That is for the purpose of attaining the in, ‘Meditate on ...," etc. (Ch. HIM/iii. I). The
fruition of the desired result, it is taughtin relation Supreme Selfis taught here to be meditated on as
to the Bralunan that He is to be continuously conditioned by the limiting adjunct of the
conceived and meditated upon as being similar to tinihlinara fire in the stomaclnjust as it is done in
the (fiyatri. such texts as, ‘Identified in...,' etc. (Ch.UI.xi1/.2)

R.I.ii.27 (1.343)
wet a Wlulhilvuffi ca iadHnd the Fact
of being so follows from the Vedas. tathi ..... paranuitmi
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W11 lat/1F: nuga mr'tt 54 HIT iii“? lath/i hi darr'zmmh

He who has been mentioned above as having the remains the same. inspite of the instances of a
three worlds l'or His body and who is the Highest lame man riding on a blind man or a loadstone
Brahman, is taught here for purpose ofworship as moving iron.
having the intestine fire for His body and t0 be
M.Il.ii.7 ([1174)
thus in association with that intestine fire. In fact
it is not the mere intestine fire that is here na ..... abhfivti!
understood by the use of the word 'rtgm"and by
Even there (in the combined agency of the
means of the other reasons but on the contrary it.
Pradhfina and Pumsa) the Lord's control being
is the Supreme Seli'who is associated with intestine
exercised, the reasoning employed by the St'u'r lthya
fire (as His body that is to be understood).
fails for want of illustration.
M.I.ii.26 (1.218)
atha ..... iti mm: tat/15 prfipEb-similarly the organs.

'l'he Ma/wfmnisad ‘Now indeed...,‘ etc. insu-ucts s. II.iv.1 (494)

the contemplation of Brahman under the names etasmfi! .....
ol' various things and as possessed 0f their various
characteristic attributes. In the text ‘from this...,‘ etc. (Br. 11.17. 20) the
meaning is that the organs originate from the
Wtathz'znugamfit-bccause it is so under- Supreme Bralunanjust like the worlds etc. So also
in the text. ‘From Hun...‘ etc. (Mu. H.113) it is to he
stood in the sequel.
understood that the organs originate like space
R.I.i.29 (1.272) etc. or it may be like this._]ust as it is understood
.m ..... upapadyate (L273) that space etc. spoken of in the previous and other
sections are the products of Brahman, so also the
Because it is only on such a supposition that the organs are the products of the Supreme Brahman.
meaning in the sequel becomes appropriatewhich
is derived from the grammatical equation ofwhat R.II.iv.l (H.389)
is in the very commencement denoted by the m'yat ..... utpadyante
words Indra and Prfiqza with the words c'manda
The I'rc'zgtar (the senses) also have origination in
(blissful) ajam (un decaying) and amrta (immortal)
as mentioned in the scriptural pasage—‘Thatsame the same manner in which the spatial ether etc.
have.
etc. (Kau. m. 9)
M.ll.iv.l (II-25)
amfi: tathfipi—even so
yathfi ..... utpadyante
s.n.a.7 (358)
just as ether, etc. are produced from thc Supreme
at-ra ..... Lord, so also are the Prfinas (the senses).
It is said ‘even so‘; there is no escaping the defect,
inspite of the instances ol'a man riding on a blind W ‘it 25h’ tathfi hi darianan'a-similar instances
man or a loadstone moving iron. are found.

R.[I.ii.5 (11.284) $14.25 (7s)

tathfipi ..... tathi ..... dp'yate (80)

This tneans the inability of the Pradhfina to act. It Similarly itis found elsewhere thatwords denoting

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m fiesl'ufit tathr? hi darfayati aw Peastufi-r mma hz' darsuyuli
meters are used to signify something else through punyena .....
a similarity of number.
Accordingly the Pms'noaam Uprmigrzd states, ‘The
R.l.i.26 (L260) Lord leads the souls to happy regions in
Indeed the scripture declares. consideration ol' the souls‘ good deeds and leads
the souls to the region of miseries on account of
lat/:5 ..... (261) their sinful deeds’.
Elsewhere also a word which ordinarily denotes a
metre, is used to denote other things, in conse- NEW tat/15 hi darsayzttF-So the Upanisads
quence ofits similaritywith them as in the San'warga show
Vidyi in the passage, ‘Now these live...,' etc. (Ch. Slut/.11 (503)
IV. 5'. 8).
The Chfivtdogya upunisad shows in such contexts as
M.l.i.25 (1.138) the story of Prfirta etc. that the chief Prfi-zfm has a
radii ..... ityfidi distinct function which is not possible for the
other prénas: ‘Once upon ...,' etc. (Ch. V. z'.6-7)
The Chi-Mega states, ‘He sings...,‘ etc.
R.II.iv.10 (11.395)
clad ..... bhc'wab (I. 139)
s'nttz'b ..... m
Since the word ‘Giyatri ‘is heard as possessing the
indicatory marks, being the agentofprotection of For the scripture first states, ‘On whose.’ etc.
those who sing and since this cannot be applied to (Ch. V.i.7) and thcn it points out that even il'
a mere. metre, Lord Visnu alone is the import of speech etc. depart from this body, the body and
the word ‘Gfiycm-i'. For the same reason He alone the senses remain in their own state. lf the prfipa
is the meaning ofthe word of 'jyotih ‘ofthe scripture. departs from the body. the body and senses
undergo dissolution.
w fi' estufit talhi m dan'ayati-So (the Vedas) M.I.l.iv.l2 (H.237)
show
Mindavya ..... iti
sntu (s42)
The Mandavya gmti also states, ‘All these now
hatharii ..... spoken ofare indeed organs, hut Prfiqm is the one
The Supreme Lord created this world ol'high, low who is not an organ; therefore he is the chief‘.
and medium conditions in accordance with other
factors. The scriptural text says ‘lt is He...,‘ etc. mfiesl'qfa tathfi hi dariayati-For so the Uprmifrzri
(Kau. [11.8) shows.
[1113.34 (H.272) S'.Hl.iii.57 (704)
devfidi ..... pajama luthfi ..... (705)
S's-uh‘ and smyti declare that the connection of the Thus it is that the text shows the pre-eminence of
individual souls with hodies of difl'crent kinds- the whole inasmuch as the whole text is seen to
divine, human, animal, and so on-depends on imply a single idea, for from a consideration 01' the
the llama of those souls. Compare, ‘He who...,‘ sequence of the narration it becomes clear that it
etc. (Br. IV. 4.5.). imports a single idea about the meditation on
Vaifm'mam.
MJI.i.35 (H.57)

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WT f6 zsi'qfit tathfi iii dars'yati 56 misfisai tathfi hi mum

R.lIl.iii.55 (H.526) talhfi .....

mtha' ..... itl' (11.528) Similarly in other Upanisadic texts, we come across
the approach ofcreatures towards Bralnnan. as in,
Scripture says that calamities occur in the case of ‘Amiable one, during sleep...‘ etc. (Ch. W. vii-1.1 ).
the worship of the parts: ‘lfyou...,' etc. (Ch. V. 122). ln common parlance also, it is said with regard to
M.Ill.iii.59 (“1.266) a man in deep sleep, ‘He has gone to the state of
Brahman’. Similarly the term Brahmaluka used
The Gaupawnus'mtistates. ‘The glorious Supreme there with reference to the small space make us
Lord is to be contemplated only as perfect...,‘ etc. understand the term ‘small space‘ in the sense ol'
Bralunan.
‘MIT R‘ ESfiTFd' tathi hi dariyati-The scripture
reveals so.
R.I.iii.14 (mas)
s.tv.iv.17 (856)
Mia hi .....
In the scriptures it is seen declared that, during
mzhfi .....
sleep, all the individual selves go to the Highest
The scripture shows that one can become many, Brahman day after day as in the text, ‘In this
‘He remains one, becomes threefold...’ etc. very...,‘ etc. (Ch. VI. 9.2). Similarly the word
(Cit VII. xxvi.2). This cannot be possible ii‘ the ‘Bmltmalohahlso is seen used to denote the Highest
illustration oi‘ the wooden puppets be accepted Brahman as in the text. ‘Thou supreme...,‘ etc.
nor can it be possible if these are understood to be (Br. W333).
animated by other soul. And bodies without souls
M.1.iii.l5 (1.267 )
have no movement.
Also such an indicator,’ mark is seen.
R.IV.iv.15 (II-646)
araS'ca .....
mthfi ..... viiesalt
Thcfactofidentity between Brahmaloka, the human
Indeed in the passage, ‘A hundredth...’ etc. heart and Vigztuloka is pointed out by the charac-
(sh. V. s) there is thus distinction that in the case of teristic of being connected with the world which
one who is not finally released, karma: exercise
has the two seas of nectar stated in the text, ‘lira
control, but in the case of finally released soul it is
and Nye ...,' etc. (ChJUJ'MJ)
his own will.
M.IV.iv.l5 (IV.111) fill’ H’ Rani tat/i6 hi sthitavir-Upanigmi states
existence in that manner.
time. . . . . dars'ayalt'
The Erhadéragzyaha Upanisad states, ‘For them...‘
s.tv.iv.19 (ass)
indeed, the soul has got over all miseries and [athi ..... (860)
become directly related to the Lord who is seated
Thus it is that the scripture speaks ofHis existence
in the heart of all.’
in two i'onnsin, ‘l-lis divine...,‘ etc. (Ch. 1111:5116)

321T fi' EI'E" W i mthfi hi dmurh lihgan'z ca- it.tv.iv.19 (11.651)

Likewise itis seen in the scripture andan indicatory Accordingly the scripture declares the abiding of
mark is also present. the soul.
s.1.iii.15 (169) taiha ..... ityfidz'ka'
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await lat/LE hyanye meat: tathnpalrtbdheh
Accordingly, the scripture speaks of the released R.tn.i.|s (11.418)
soul's remaining as the enjoyer in the Supreme
tesfi'n't .....
Brahman, who is not subject to modifications and
whose hliss is limitless and unsurpassed in Tn the question, ‘D0 you know...‘ etc. (Ch. v.13),
excellence, as in the passage, ‘Indeed, the following answer is given: ‘To be born and to
whenever...,‘ etc. (Tai. 17.7.1). die again and again, such is the third place.‘ ('Ibiu'.
V. 10.8).
nut HQ lat/ti hyanyo-i'or, thus others say M.IlI.i.19 (111.47)
S.III.lii.28 (662) mm ......mutt.
tathfi ..... (663) The .fruti states. ‘Now...; etc. 'l'he last (the hell of
darkness) is notattendedwith any touch olpleasure
The 'I'firtdim' and the t§l.'t_tytll\tumint read Of this
and here indeed there is but absolute pain.
discarding ol‘ virtue and vice as occurring at the
earlier state itself in, ‘Having spoken...,' etc. (Ch.
V111. xiii. 1) avirqasit: tathopalabdhch-such being the experi-
ence.
R.l.l1.i.ii.27 (H.491)
S.1v.u.9 (sot)
alha ..... iti
tathfi ..... ujmlabhyale (808)
Some other schools read in their scriptures that,
It is thus that we gather from the Upanisadic
after the soul's separation from the body. there is
declaration about its going out through the nerves
no enjoyment of pleasure and pain, apart from
that lire (as also the other elements) is a subtle
the attainment ol' the Brahman as in the passage,
element. lt is possible for it to move through the
‘lndeed the ...,’ etc. (Chi/111.121).
nerves because ofits ininuteness in size and it is
bLIll-iii.28(lll,205) unobstructed because of its fineness in nature. It
is because ol'this fact again that it is not perceived
tinw ..... pathanh'
by people nearby when it departs from the body.
t
Some s'Fikhins read, ‘For then... , the soul has
R.IV.ii.9 (ll-599)
crossed over all miseries and become directly
related to the Lord.’ (Ry. 17.3.22). seen from the valid means of knowledge.
upalabhyate ..... sadbluival}
asthma}: tathopalaMheli-this being seen thus.
Indeed from the following dialogue. ‘One should
Smus (550) speak...’ etc. (Kau.l.3) which the man of vidyd who
tathfi hi ..... moves through the path of the gods has with the
moon-god. the existence of a body [or the man ol'
For it is l'ound in the Upanisad thatthe third course
vidya' is made out.
is attained in accordance with the powers stated
and irrespective ol' the specification about the M.l'V.ii.9 (N53)
number ol' oblations.
as seen from the Sir-uh‘ announcing it.
This is noticeable in the Uprmi'sad, ‘Be born . . .' etc.
I Ch. V. ix. Ij. samatali ..... .fi-un'h

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Hafim'i tadadltigame Rama’ tadananyat-tmrh

'Pmkm' is. . Knowledge, bliss. power, authorityand such things constitute His body and lle thus
all other qualities are infinitely more extensive in constitues their sell'. and it is only through this
the Lord than in Halo-Ii.’ their relation to Him that the Pmdhfina and so on,
are capable ol' accomplishing their several
aefinfi tadadht'gtante-on the realization ol' that ends.Likewise the dill'erent essential natures ol'
them all could nevet exist. nor persist, nor act.
S.Iv.i.13 (736)
M.Ijv.3 (1.352)
tadadhigame ..... ( 78 7)
Rein g dependent on Him.
When That. viz Brahman, becomes realised then
tadadhinatvfit .....
come the non-attachment of subsequent sins and
the destruction of the earlier ones. The qualities ol' being subtle, etc. are under the
control of the Supreme Lord.
R.IV.i.13 (11.583)

on the attainment of that

fn'adhfina ..... adhinatutit (1.353)
The qualities of being subtle, great, low etc. found
vidyrI ..... ‘nuihfitmyfit
in Pradluina are under the control of the Supreme.
On attaining vidyfi, through the greatness of vidyfi Being.
itsell'. non-attachmen t and destruction of the later
and earlier sins respectively rake place. HEWQ'UT ‘FE tadadhytdtsena sake-together with
M.IV.i. l 3 (IV.25) the Lord of that world.

on the attainment oFthe sight of that (Brahman) S.Iv.iu.1o (831)

brahma dars'rmn ..... tadadhyaltrena .....

when Brahman is directly seen. the aspirants, along with Hiranyztgnrbha, the ruler
of that world.
aetflam ladadhinatvfifi-being dependent on R.IV.iii.9 (H.622)
that.
along with Hiranyagarbha, who holds this ollice.
stats (230)
M.IV.iiiJ 0 (IV.84)
parames'vam ..... svatantm (231)
along \u' rh the four-faced Brahma, the lord of the
This primal state is held by us to be subject tn the effected world.
Supreme Lord, but not as an independent thing.
R.I.iv.3 (H.105) m ladananyatvmh-thc non-diflcrence of
those (cause and efl'ect)
on account ofits dependence on Him.
$115.14 (307)
Przmma .....
yasmfit ..... avagarizyate (308)
The subtle elementary matter is subject to the
Supreme Person, who forms the Supreme Cause A non-difl'erence between those cause and effectt
of all things. For. the fact is that tyn' and other is recognised. The clifectis the universe, diversified
as space etc. and the cause is the Supreme Brah-

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3W:
3W: tadanupapattib
tadanupapatlili 59
59 HER! edfird
‘(TERI tadnjn' ash
GTE-“d tadnpi

man. In reality it
In reality it is known the effect
that the
known that efl'ect has
has non- with infinite
infinite misery and
and who resembles
resembles a firefly
iii'elly
difference
difierence from,
from, ice.i.e. non-existence
non-existence inin isolation
isolation cannot appropriately :ttLa'm Lo the
attain to the state of
of the
the
from that
from that cause. devoid of
Brahman. who is devoid of sin and
and is opposite ofof
all evil and
all and the
the mine
mine of
of innumerable
innumerable auspicious
auspicious
R.n.i.l5
R.H.i.l5 (11.231)
(H.231)
qualities.
qualities.
Mimi!
.....
(II. 251)
mmfit ..... (II. 251)
M.11.i.24
M.11.i.24 (11.45)
The identity ofoi' the world with Brahman is made
out. The
The passage
passage “you‘you are....'
are...,' etc. (Ch.VI.i.3)
celanatve
.....
catanatve ..... fivasya
explains that
that the
the world which is made
world which made upup of
of Though a sentient
sentient being, the
the individual
individual soul,
intelligentt-tttdnon-intelligentthingshasBrahman
intelligentundnon-intelligentthingshasBrahman dependent, cannot become
being dependent, become an absolute
absolute
for its cause and
for the effect
and the effect is identical
identical with the
the agent.
agent.

cause.

what
Brahman, who
knowing Brahman.
By knowing
forms the
what forms
cause, the
who is cause,
effect is known.
lite effect known.
the whole of
of WW
of
tadamarapmtipattau-In the
m tadamarapmtipattau—In
obtaining the
of obtaining the next one.
the matter
matter

MJ1.i.15
MJIJJS (11.30)
(11.30) s.tn.i.1
s.rn.i.1 (528)
(52s)
'lhe
'lhe cause be admitted
must be
cause must to be
admitted to none other
be none other than
than tmlantam
.....
tnrlantam .....
Brahman.
Brahman. When
When acquiring a fresh
fresh body after leaving the
after leaving
svatanbm
.....
svutantm ..... Erutil}
frutib present
present one.

1n the
the world. the production of
world. the of anything takes
takes R.m.i.l
R.Il'1.i.1 (H.406)
(H.406)
the help of
place with the various means which
ofvarious which has
has an
existence independent of
existence independent the efficient
of the efficient cause. But
But
sa
5a
..... gnmlme (H. 407)
..... gamrme

this is not the

this with Brahman.
the case with Brahman. His His creation
creation The
The body is here
here referred
referred to by the
the word
word 'tat’
‘tat’
proceeds only by His
His essen Lia] power.
essential power. (that); ‘while another than
‘while going to another titan that.‘ that
that is,
while going to another
while another body.

W: tadanttpapattiFThat is untenable.
W: tadanttpapattib—That

Snug
Snm (329)
untenable. M.1]].i.1
M.l]].i.1 (111.1)
s’arirfin tarapmtz'pattau
farirfintarapmtz'pattau
want
want .....
..... The soul obtains
The soul a fresh
obtains a (gross) body.
fresh (gross) body.

It is justifiable even for

isjustifiable ‘the non-dual
for "the non-dual Brahman
Brahman to
distinctions as becoming the
have such distinctions the embodied
embodied a-q-n arfia
a-q-fit arfia tadapi (Uri—That
tadapi asti-That also exists.
soul and
soul and God, and the different
and the different products likelike s.m.iii.3(627)
s.m.iii.s(627)
earth etc. Therefore
earth Therefore the defects fancied
the defects fancied by the
the
opponent
opponent
Moreover it
Moreover
is
is untenable;
untenable;
is untenable
it is
it
it.
untenable since
cannot
cannot
since the
be
he sustained.
sustained.
Upanisads are
the Upanisads
asli
.....
asti ..... at
m (628)
(6'28)
This identity of
This identity of name isis met with in the
with even in the face
face
authoritative.
authoritative. of well-recognised
of well-recognised differences
differences underlying such
such
R_II.i.23
11.1]l (H.263)
(11.263) meditations
meditations as that
that on the
the udgitha.
R.III.iii.8
Rm.iii.8 (11.457)
Lalhc'r
Lathe-r .....
..... anupapam'};
anupapam'it (11.457)

deserving of association It exists even then.

It exists then.
The in dividual
The in dividual self. who
who is deserving ofassociation

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 60
W:
m: tadapmtz'sadalt
tadapmtz'sadall

tut
.....
tat ..... eva M.IV.ii.8 (IV.52)
(IV-52)
That oneness is found
That
enjoined are different.
wltere the
found also where the objects
objects vifino
.....
'uifino .....

the
the individual withdrawn into
individual soul withdrawn into Pmkrtz'
Pmltrtz'
M.lIl.iii.9
M.lIl.iii.9 (III.168)
(IIIJGS)
There is
There indeed that.
is indeed that. Mladapeksawfil—because
Wtadapeksatvfit-because ac tion is depen-
dent
dcnt on that
that conduct.
conduct.
.....
tat ..... imtau
tat s'rutau
S.In.i.10
s'.m.i.1o (544)
Indeed there
Indeed is also
there is authority for
also authority for the
the
comprehension of all attributes ofBrahman in the
ofall .....
tadapeksatvr'zt ..... (545)
Kaunglinya
Kaunqlinya s‘mti, ‘All these
s'ruti, ‘All these ....'
...,' etc.
etC. For, rites
For, rites such
such as as sacrilices
sacrilices are
are dependent
dependent on
on good
good
devoid of
conduct, since one devoid good conduct
ofgood conduct cannot
REF!“
aefir tadapi—That also was said.
tadapi—That have the
have qualification for
the requisite qualification [or them
them as it is
said in smflz's,
smylz's, "l‘he Vedas do
‘The Vedas do not purify
purify one who is
S.m.iii.44
s.m.iii.44 (690) devoid ol'good conduct‘.
conduct‘.
.....
tariapi ..... (691) R.III.i.10
R.lII.i.10 (H.415)
(H.415)
has been
That too has stated in the
been stated the Pfiwamimfin'zsa:
Piwamimfiriuii: ”In
‘-In mdapeksutm'il
tudapaks'utvil
a case where indicatory marks.
express statement, indicatory
where express marks,
syntactical connection, context, order
syntactical order and
and name Meritorious
Meritorious karma:
karma: are in need of
in need of that (ficfim). it.
that (ficr'zm). lt.
in evidence
are in evidence inin groups. those coming later
groups, those later in
in person who
is only a person possessed of
who is possessed firitm that.
of Erin-a that. is
order
order are ruled
ruled out by the the earlier. since the
earlier, since the qualified for
for doing meritorious
meritorious karmas.
kamuls.
meanings imparted by the the succeeding
succeeding ones are M.III.i.ll
M.IH.i-ll “11.32)
(III-32)
checkmated
cheekmated by the earlier‘ (Iai. SiJle‘iiJ
the earlier' SiJlLfiiJ 4).
R.I]].iii.43
R.IIl.iil.43 (H.514)
(H.514)
.....
camqta ..... upapaueh
camzza upapattelt
As 'conduct‘ indispensable for
‘conduct' is indispensable for the
the sacrificial
sacrificial
(adapi .....
tadapi ..... iti
m (11.516)
(11.516)
used to indicate
used
be called
acts to be ‘good’ etc.. die
called ‘good'
indicate that.
that.
word ‘conduct'
the word ‘conduct’ is
This
This also has been
also has the first kinda of
been explained in the of
the
the Piwamimfin'ud:

(or derivative
name (or
name
'Scripturel texts, indicatory
Piwamimfirimi: ‘Scripturel
contexts, positional
words)—where these
derivative words)—where
indicatory

all that
are all
these are
W:
that defect.
tadapratisedali-There is
marks, sentences, contexts, positional strength, WW: tadapratisedab—There
defect.
is no remedy of
no remedy of

applicable.
applicable, one is superior to the
the other
other in
in order, $.II.ii.44
s.n.tt.44 (416)
because
because the significance of
the significance each succeedingthing
ofeach succeeding thing
is more remote.‘
more wamapi .....
abhiprfiyall (41
mamapt'. . . . . abhz'prfiyah (417)
7)

Even if
Even if it
it be assumed that
be assumed Visudevas and
that Visudcvas and others
others
M.lII.iii.45
M.III.ili.45 (111.236)
(111.236)
are possessed of knowledge, divinity etc., the
ofknowledge, the defect
defect
Vfirdhe
.....
Wmihe ca ..... is not remedied.The
all the
all the same. The
impossibility of
remedied. The impossibility
The idea is that
idea is
origin persists
oforigin
the defect
that the defect of
of the
the
It
It is also
also said in the
said in the Vfirfiha, ‘Powerful is the
varam, ‘Powerful grace
the grace
impossibility of origin does
of origin up from
from another
impossibility crop up
does crop another
ofthe preceptur and
ofthe preceptor and nothing can be
be more
rnore powerful side.
side.
than
than that’...‘
that’...' etc.
R.lI.ii.4l
R.H.ii.4l (11.324)
(11.324)
ma:
assist: tadapitefb-for, withdrawn into
be withdrawn
ladapitelh-for, to be into her
her There no contradiction
is no
There is to that.
contradiction to that.

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azurfit: tadapréptili 61 mmfimrmatmdabhavabhaapai
tat ..... jrrufisidhyale R.II.ii.11 (11.291)
There can be no objection to the Bhagavata system. (1l ..... abhfivalt
M.l].ii.44 (11.115) The origination of the world has not l'or its basis
the motion associated with atoms.
There is no denying of that.
M.l].ii.12 (ll-83)
tadfi ..... bhfival;
There is no activity of the atoms and products.
Then only from Pasupati origination etc. may
proceed and there appears no necessity again for
atm'buting them to S'akti. Further the system of mm: erstg aimfitw tadabhc'iualt 1.545;“ Etmam'
$akti would he included under the Pasupata and m-thc absence of that in the nerves and in the
is consequently open to the objections. self.

s.m.ii.7 (57o)
HEW: iadapvapitti-Thm will not be achieved.
mums ..... in‘ (571)
stints (sat)
The absence of that means, the absence of the
udapriplilt ..... (s82) relevant dreaming. that is to say deep sleep. That
occurs in the nerves and the self. By the use of ‘m’
That will not materialize, that is to say, no
in the sense ol' combination, the idea conveyed is
combination will result-be iteitheraeumbinau'on
that the soul resorts to these nerves etc. collectively
of the elements and the elenientals arising from
for sleep and not alternatively.
the atoms or a combination ol' the five groups of
things arising from those groups. R.I]I.i1.7 (11.430)
R.11.ii.l7 (11.295) s'uapnfibhfivalt .....
m ..... lemma (11. 296) The absence ofthat, namely the absence ofdream,
that is, deep sleep takes place in the veins,
The production of the aggregate which consists of
pericardium and the Brahman.
the world is not appropriately brought about.
M.111.ii.7 (HI. 87)
Mllihls (11.89)
jig-rat ..... mptilz
anjo ..... aprfiptih
'l'he state of deep sleep which is the absence of
itnptmibility for the formation of aggregate of
wakefulness and dream is brought about within
11011.15.
the Lord present in the m'qiii.
W: tadabhfivalr-thei'e is absence of that.
mmdubhavfibhilipikbydeclaration
sniuz (367) ol' the absence of these.

Mb ..... prasajyeta (370) s.i.ia.ss (212)

In the absence of any cause, the atoms can have Sidmsya ..... I'lyfidz'bhifm
action neither for bringingabouttheir conjunction
The absence of ptu-ificatory rites for the iidm is
nor disjunction. This absence ofconjttnction and
mentioned in the smrti thus, ‘The iidm...‘ etc.
disjunction will lead to an absence ofcreation and
(Mann. X126).
dissolu tion.

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aefit.....fits-1st tadabhi..... livigfit (52 Tim tadarhatvlil

R.1.i.ii.36 (11.30) because of the indicatoty marks, stating as to His

will
s't'tdrasya ..... ilyfidi'su
tasya ..... pruriyale
Absence oi“ upanayana and other such religious
ceremonies is mentioned in relation to the mam The .éuetfifi/mam text: ‘Through the...,‘ etc. discloses
in suclt passages as the following, ‘In the...,' etc. the indicatory mark that the Lord's grace is the
(Manu.X. 126) and ‘The fourth...,‘ etc. (Manu. X4). cause ofthe slackening ofthe mundane hondage.
From this text, it distincly appears that. He is the
M.I.iii.36 (1.321)
cause of final release. It also follows that He is the
rm ..... ca destroyer of the world.
In the case ofa s'fidm, the absence ofthe purificatory
rite is spoken of in the Paihgi .fn'iti. The text states, m tadayogfit—Beeause he has no conne-
‘The ifidm...,' etc. ction with it.
s.n1.iv.4i (74s)
aefiiwataaamsaamdabhidhyanam'mzzmgai-
upakuruiijtasya ..... prfiyas'dttmii (749)
because of His indicator}! marks from profound
meditation on that. That expiutioti is possible for an upahwvfizm
brahmaain'n (who would marry alter finishing his
$.11.iii.13 (441) studies), since that kind of absolute fall is not
sa ..... ih' mentioned in his case.
it is God Himself. abiding in these elements as R.IlI.iv.4l (11.55)
their Self, that creates every effect through
tadayagfil .....
profound meditation because of His indicatory
marks. For example Lite scriptural statement, '1 1e That being impossible the expiatory performances
who inhabits...,’ etc. (Br. 1U.vii. .3) and other such which are described in the Pi'mm Mimin'ufi are not
texts show that the elements have activity only possible in the case of him who has lapsed from
when they are presided over by some one else. the condition of a naisthilm as seen From the smfti
passage.
R.Il.iii.l4 (11.348)
M.111.iv.4l (111.328)
abhirlhyr'mmh ..... ityfidt'
It is not fit.
‘ Willing‘ means the resolve expressed in the phrase,
‘May I become many’. There are the following wan} ..... anumiyate
passages-‘The fire ...,' etc. (Ch.W.2.3) and ‘those
The fall is inferred of him who desires the
waters...‘ etc. (Ibid.VI.2.4). As these texts declare
supremacy of the Lord or the ran k of Bmlmui and
that there was though t—in the form ofa resolve of
others. for which he is unfit.
selhnultiplication-which thought can belong to
a self only, we conclude that also the mahat, the
W tadarhalr;fit—‘F0r, it deserves that‘.
ahm'iltéra. the ether and so on, accomplish the
sending forth of their respective eflects only after s.t.iv.2 (229)
similar thought, and such thought can belong
only to the Highest Brahman embodied in the siksmasya ..... arhatvfit (230)
mahat, ahar'iluim, and so on. For the subtle (cause) deserves to be mentioned
M.II.iii.13 (n.147) by the word unntanifest.

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aa'ait: 101101.0t 63 m1 tadfitmrtkat'ufit

R.I.iv.2 (H.104) In all the Uponisads the state of liberation is

(letertnined to be uniform in nature, the state of
tadarhazvat ..... arhatufit
liberation being nothing hut Btahman Itself. And
Because that same non-in telligent and unmanifest Brahman cannot be of many sorts, since Its
matter having undergone a modification, deserves characteristic indication is declared to be uniform
to be, like the chariot. the means ofaccomplishing by such texts as, ‘Neither gross...,‘ etc. (By-.viiifi).
the objects of human personality.
R.lII.iv.51 (H.568)
MJJVJ (1.351)
tasyipi ..... avagalelt
tad ..... arhati
Becattse that upisana also means the condition of
Brahman being most subtle in His character is the absence of obstruction and the ending ol' the
tightly spoken of as avyakta (unmanifest) and the obstruction as before.
absolute subtlety is perfectly mie of Him alone.
M.Lll.iv.51 (111.348)
W: tadavadhelt—for that is set as the limit of iii ..... avadhfircma't
waiting for that liberation.
The frufionly emphasises the obtaining ofrelease
s.tv.i.15 (790) by hitn who has seen Brahman.
my“ ..... prfiptelt (791) Hm tadavyaklafihThat Brahtnan is unmani-
Because the text ‘He lingers...‘ etc. (Ch.VI.xiv.2) fest.
shows that liberation is put off u'll the death of the
body. Were it not so, the text would not have
s.m.a.2s (601)
spoken of any waiting till the death of the hody. lat .....

R.IV.i.15 (H.587) Brahman is untnanil'est, supersensuous, It being

the witness of all.
tasya ..... smtch
Rm.ii.22 (H.441)
Because in the scriptural passage, ‘so long as...,'
etc. (Ch. VI. 14.2) it is declared that the delay is till tut ..... vyujyate
the body is destroyed.
Brahman is not made manifest by anyother means
MJVJ. l 5 (IV.29) of knowledge (than the scripture).
‘lasya ' ..... avadhzh M.lII.ii.23 (111.126)
By the {uni-statement, ‘The delay will he only so naynktama ..... suatab
long a time as the wise requires to get freed from
Brahman is by nature always unmanifest.
his prfimbdha-karma; then, immediately he attains
release‘, the time is fixed for the attainment of tasya ..... as'akyawfit (I. 126)
final release.
Hence in obtaining the direct vision of the Lord,
the soul's ellbt'ts are of no avail without His grace.
M: tadavaslhivadhgrteb-because that
state has been ascertained. W tadfitmakatufifi-That being its real
Smsvsz (759) nature.

tadn-umthfiuadhflatt ..... s.tv.iv.s (as)

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FIE
HQTF taduktavr'r
taduktarr't 'flgfii
‘figfii taduklan't

mitanyameva .....
vultta
caitanyameva ..... ryukta 33* taduhtan'v-That was answered.
agsls taduktarip—That answered.
The
The real nature of
real nature of the
the soul,
soul, however,
however, is
is 3113.31
s.n.i.si (338)
(ass)
consciousness alone, so that
consciousness proper that
that it is proper that the
the
liberated soul should
liberated soul should be
be established in that
established in that nature
nature yrtdatra.....
yrtdatra .....
only. Whatever
Whatever can bebe stated
stated in
in this matter has
this matter has been
been
R.IV.iv.6
R.lV.iv.6 (11.639)
(H.639) already stated
already stated earlier in the
earlier in the (B.S.Il.i.
(B.S.H.i. 27).
The
The Supreme Brahman known from
Brahman is to be known from the
hivat
.....
la'vat .....
alone. This
Vedas alone. This also
also has already been
has already been stated
the
stated that
that
because the
because the individual
individual self
self consists merely of
consists merely of even though
though all distinctions are denied
all distinCtions denied in
intelligence.
intelligence. Brahman,
Brahman, still
still It
It can
can have
have an accession
accession of
ol' all
all
M.IV.iv.6
M.lV.iv.6 (IVJOI)
(1V.101) powers
powers owing to the
the presence of
presence of a variety of
ol'
aspects
aspects conjured up
up by ignorance.
summit
.....
summit ..... manyate
manyate
R.l.l.i.3l(fl.270)
R.l.l.i.3l(l].270)
The released
The consisting of
having a body consisting
released having of pure
pure
intelligence may seen
intelligence may be
be seen from
from the
the Uddfilaka
Uddfilaka s’mti,
.fruti, To
To the answer has been
the objection, an answer been already
already
cast...‘, etc given in the
the following, ‘On account 01' ol' its being
'l-laving
‘Having
founded on the
founded the word‘ (B.S. H.i.27) and
word‘ (RS. ‘For there
and ‘For there
HES? mduktmr's—That has been already answered.
‘stasis mduktrm'r—Thathas answered. are manifold
manifold powers‘ (B.S.II.i.28).
(B.S.I1.i.28).
M.lI.i.32
M.lI.i.32 (11.54)
S.I.iii.2r
s.|.iii.2i (180)
That is explained in the text.
The disposed off
'l'he objection was disposed off under
under the
the
aphorism. 'If
shown
‘1f it
it be...,'
be...,' etc.
etc. (B.S.I.ii.
limitation for
that a limitation
shown that for the
7) where
(B.S.l.ii. 7) where it
the Supreme Lord
it was
Lord is
is
.....
apirn' ..... s’rutibhyalt
aparu' s'rutibhyalt
The fact. that the Supreme Bord possesses exalted
relative standpoint for
possible from a relative
possible for the
the sake of powers is stated in the
stated in the Svetfiivatam
Svetfiivalam Upunisad.
The aphorism here
meditation. The
meditation. suggests that
here snggesrs that the
the powers Upanisad,
'withont
‘without hands,‘
hands,‘ etc.
refutation made there
refutation made is to be
there is be applied here
here as well.
well.
R.I.iii.20
R.I.iii.20 (HA7)
(11.47) HEW?
Hg“? laduklavir—That has been
laduklariPThat has been stated.
stated.
tetra
latra
.....
..... anena
anena S.u1.tii.43
S.u1.ai.4s (687)
Whatever answer has to be given to this this objection
Whatever answer
has indeed
indeed been already given by the
been already
objection
the aphorism,
aphorism,
taduktan'r
.....
taduktrm'i ..... (690)

‘Because He
‘Becanse He isis to be
be so realised’ (13.8.1.1'1'. 7) where
realised’ (B.S.I.ii. where ltis in the
ltis said in Denali-kinda of
the Danni-kinda of the
the Pfinm—mimr‘irittr't,
Pfinm-mimfirhrr't,
said that
it is said
it that. Brahman
Brahman maymay be viewed as of
be viewed of small
small The
"l'he Gods certainly different
Gods are certainly different since
since they are
for the
size, for
size, ofdevout meditation.
purpose ot'devout
the purpose meditation. cognized differently".
cognized differently’.

M.I.iii.21
M.I.i.ii.21 (L277)
(l-277) R.lII.iii.42
mama-12 (11.414)
(n.414)

.....
nicfiyyat'ufitt ..... uktat'ufit
nicfiyyatvfi uktat'ufit taduhtaw'i
taduhtan'r
.....
..... at (H.
(11. 415)
that the
stated that
already been stated
It has already Lord should
the Lord should be This is declared
This is in the
declared in Sahharsapa, ‘The
the Safaharsazta, ‘The divinities
divinities
are different
are different on account of
on account of separation.’
considered as the
considered the dweller inside the
dweller inside small space of
the small of separation.’

the
the heart,
heart, as He be contemplated with
He is to be with such
such M.lll.iii.44 (H1234)
(111.234)
knowledge and
knowledge and it not inconsistent
is not
it is inconsistent with
with His
His
nature which everything as the
pervades everything
which pervades the sky. Ect'nyavfin .....
fia'njvaufin ..... uktam
ulttcm'i

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WW: tadttpagumidibhyah 65 figuraitsrma tadguttakopfisana
For it is said in the Gluindogya upa'rtisad, ‘The R.I.iii.25 (11.52)
person who has a good perceptor knows Him‘.
mt ..... manyate
WW: tadupagamfidibhyab-because oi' Bfidarfiyana is of the opinion that the act ol"
such [acts as approaching that. worshipping the Brahman obtains among those
who are above also (that is among the gods and
s.rv.ii.4 (802) others). It is possible for even the gods and others.
ladupagumfidibhyaft ..... (803)
M.I.iii.26 (L297)
For thns i: is that another Upanisadic passage
shows in a general way how all the pnipas without after that
exception approach the ruler, ‘All the organs...‘ ladupan' ..... upan'
en: (By. Il/fiii. 3'8); and in the text, ‘when it departs...'
etc. (By. [Vin 2) it is specially shown how the vita] ‘Even after that’, that is, even after attaining the
forces, having five functions follow the ruler; and status ofgodsetc. by those who were men formerly.
in the text, ‘When the etc. (IbidJitis shown, how
the other prfinas follow the vital force. aafilashiat tadgmdmsunm-tbr their course. it
met with in the Upanisad.
R.lV.i.i.4 (11.596)
frrfinasfya. . .
sums (s47)
That the pn'tgta indeed goes near the individual tat/15 .....
sell" at the time ol' death is stated in the following Upanisadic passage shows how those who do not
pussge, ‘ln this...,' etc. (ByJVJJS). The departure perform holy acts etc. come under the sway of
from the bodyofthe Primalongwith theindividual Death. ‘The means ...,‘ etc., (It'nlii. 6).
self is declared in the following passage, ‘The
Prints", etc. (l'bid. IV. 4.2.). Its existence in a place R.Ill.i.13 (H.416)
along with the individual self is declared in the
inflate ..... ityMtLy-u
following passage, ‘Afrer the...,‘ etc. (Pr. V1.3)
For the text declares that evil-doers fall under the
MJViiA (IV.43)
power oama, and have to go to him, ‘He who...,'
sarue ..... iti etc. (K0126).

The text declares dtus, ‘All go to prfina, pigtagoes M.1]I.i.l4 (111.36)

to the Supreme Lord; all the gods are guided by
prion,- prfizta is guided by the Supreme Lord.‘ sarve ..... fruteb

The courses of the souls are mentioned itt the

ages-‘ifs taduparyapi-beings higher even than Kaugtthamvya Sruti, ‘All these...’ etc.
these.
states (186) W tadg'uqnffisana-worshippiog
relating to that which possesses qualities.
tesirri ..... manyate
R.I.i.l (L252)
Radari'tvana thinks that the scriptures sanction the
competence even ofthese divine beings and others This is the statement. of the Vfiltyaluim (Tanka).
who exist above these men.

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W.....all?“:tadguqul..... wapadaiaft 66 azshtqmddmanat
WW: tadgunnsr'zrnmfittu tad'uya- guhfi ..... ityt'ldyfisu (108)
pedestals-‘But owing to the dominance of the The fact of remaining within the cavity is very
modes 01' that such appellation‘. often declared in the Vedas and smytis with regard
snares (459) to the Supreme. selfitself, asin. ‘The enlightened. - - '.
etc. (Ka.l.ii.12)
tasya ..... (459)
R.l.ii.11 (1.503)
The word ‘zu' over-rules the opposing point of
view. Desire, dislike, happiness, sorrow, etc. are asmin ..... dflyam
themodesoftheintellect.Thesemodesconstitute ln the context, itis seen thatitis only the individual
the essence or chief factors in the attainment ol' self-and the Supreme Self that are declared to have
the state oftran smigratoriness by the soul. Though en tered the ‘cave’.
the selfis notan agent and cxpcrien cer and is ever
free, still it becomes an agent and experiencer, M.I.ii.11 (1.179)
because of the superimposition of the modes of guht't-n't ..... darfanfit
the intellect acting as a limiting adiucnt.
The two in the cave (heart) thatare drinking (the
tas'nm't ..... vyapades'alg essence of bliss) are only the two forms of Visnu.
Hence owing to the predominance of the modes ln the Bgvedait is slated, ‘The glorious two...‘ etc.
ofthatintellect the soul is said to have adimension
W taddarianiihTor so it is revealed‘
corresponding to that of the intellect.
R.Tl.iii.29 (H.364) smsvs (721)
lalhfi ..... s'rutayali ( 722)
However. due to its having that quality (ofvijiifina)
as its essence Thus it is that the Upa'nismh reveal the Supreme
Self, as something over and-above the embodied
lu ..... gunah
soul in such texts as, ‘He who...,' etc. (Mu.I.i.9.).
The word ‘tu ‘sets aside the objection. Due to its
R.IlI.iv.8 (H.540)
having the quality 'vijfiEna' (intelligence) as its
essence. the individual self is denoted as ‘vijrifina'. pmlyag .....
Knowledge itself is its essential quality.
Scripture teaches that the object of knowledge is
M.ll.iii.29 (H.179) the HighcstBrahman which,asitis ol'au absolutely
faultless and perfect nature, is other than the
Because it has that quality (viz. knowledge) for its
active individual soul, in the following passage,
essential quality, the soul is designated as dial.
‘lle is...‘ etc. (Ch. VHI.1.5.) and similar other
jfifina ..... passages.
Since the essence thatis the verynaturc ofthe soul M.Ill.iv.8 (111.284)
consists only of wisdom, bliss and other qualities
jiic'mr'tde'ua ..... in‘
similar (in some degree) to those of Bmh man, the
soul is said to be like Brahman. This is seen from the Kaupghamuya Smti, which
slates. ‘From knowledge...‘ etc. ln the case ol'
asshnt taddafianfit-‘That is what is seen’ Yutlhisthira and others enhanced fruit is observed
to be the result ofthe performance ofr'afjasiya and
S.I.ii.11 (106) other sacrifices.

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flasher laddan'am'zt 67 HEE: taddrsteh

FEW laddars'am'zkfor so it is seen in the knowledge leading to release. This is seen from,
Upanisads. ‘That Lord...,' etc.
s.m.iv.51 (757) m: taddrfleli-ibr so it is seen.
mini ..... in‘
s.m.ia.42 (can
The Upanisadshows the inscrutability ofthe selfin
lat/i5 ..... (685)
the text, ‘of that which ...’ etc. (Ka. Liz‘. 7)
Thus it is that the Upanisad shows that meditations
R.111.i\'.50 (11.567)
ofthis kind are notobligatory. as in the text, ‘Both
dlriyate ..... .s'ravazu}! those ...,' etc. (Ch.[.i.10.).

Scripture acknowledges the effects of such R.l11.iii.4l (11.513)

obstruction. The statement, ‘What the...,’ etc,
upalabhyate ..... vacant?!
means that works joined with the knowledge of
udgizha and so on, produce their results without That the carrying out of the meditations on the
ohsrruction. udgitha etc. is not compulsory is known from the
passages-‘With it...,‘ etc. (Ch. I. I. I0) because there
M.III.iv.50 (111.345)
is here the statement about the performance of
.i-rumri ..... dars'anfit the ritual even by one who does nor meditate.
this is seen from the Saupama gruti ‘Having studied’ M.III.i.ii.43 (111.231)
etc. Because of the direct perception of that
(Brahman).
“H1111 tuMarianEJ-For, so it is revealed.
s.tv.i.16 (791) 35E’: taddrstekfor such cases are. met with

jannitya-n'i ..... (792) s.m.tv.ss (745)

The obligatory duties like Agnihotra enjoined in taddgtypeb. . . . . (746)
the Vedas are meant for that very result. The idea Vedic texts are noticeable which speak of the
is that their resultis the same as that ofknowledge. possession of the knowledge ofBrahman by Raikva
From such Upanisadic texts as, ‘The MIIWIUZLUJ...,I (Ch.IV.i.iz'i), Vicaknavi (37111111711) and others who
etc. (Br. 1V.iv. 22.). stand in between two stages of life.
R.1V.l.16 (11.588) R.111.iv. 36 (11.556)
dyiyale ..... sédhanatuam dyiyat: ..... nisthalvam
In the following scriptural passage, ‘The brfih- 1t is indeed seen in the case of Raikva, Bhisma.
napas...,er.c, (Br. N422)itis declared thatAg-nihatm Sar'nvarta and others, that even though they
etc. are the means for producing irirlyfi. belonged to n0 5.6mm: they were devoted to the
M.IV.i.16 (IV-30) knowledge of Brahman.

agnihntm ..... MIII.iv.36 (III-322)

.tg-nihotm etc. are useful for the enjoyment ol' as this is seen
enhanced heavenly bliss as well as for the devisum .....

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Wm taddhannauyrzfmriefal Hfififl'Fli'q: tarbihi ["15t

The immutability of the nature of the knowledge sama ..... ityfidau

which is mixed in characters, is seen.
‘Freedom from all sins is declared about the
Supreme Self alone in ‘That which...,' etc.
Wmddhammvyapadeiah-Because the
(Ch.VI1uii)
characteristics of That are spoken of.
The text, ‘He...,' etc. (Ch.!.vii'.5), it points out the.
s.t.ii.1s (118)
identity ol'the Person in the eyewith the Bk, Sfimrm
tasya ..... (119) etc., and that is possible only in the case of the.
Supreme IDTd, it being reasonable thatlle should
The characteristics of the Supreme Self Itself are
he everything by virtue of His being the source of
found mentioned here. It is the characteristic
all.
rulership of the Supreme Selfthat becomes obvious
from the fuctoi'ruling all created things by entering R.l.i.2l (1.238)
into the earth and other things ditTerentiated into
taddhamwpadeifit ..... (1.241)
the divine, and so on; [or lt can reasonably have
omnipotence by virtue ofIts being the source ofall Because I Iis attributes are. declared in the context.
creation. The sellhood and immortality arc Thatattribute whichisimpossihle for theindividuul
mentioned in ‘This is...’ etc. (By-.III. vt'i.3). self to possess, which imports the quality of being
devoid of sin etc-that is taught in the statement
R.I.ii.19 (1.316)
beginning with-‘This same above-men tioned
paramfitmfi ..... (I. 318) person has risen above all sins’ (ChJ. 6. 7.). Indeed,
to be devoid of sin is to be. free from even the
Indeed this is the attribute ol' the Supreme Self,
smallest amount of subjection to the influence of
that, being one only, He controls all worlds, all
kamum. Therefore the quality of being free from
beings, all gods etc.
all sin forms the attribute of the Supreme Himself,
To enter into all worlds, all beings, all gods, all who is other than the individual soul. Based upon
Vedas and all sacrifices, and then to control them this quality and conditioned by His own essential
in all the various ways and to form the. self‘ of all, nature are the qualitywhich relates to the lordship
through having all things for- His body-all this is of worlds and desires, thc quality of willing the
not possible to any one other than the Highest truth etc. and the quality ofbeing the in ternal self
Person who is omniscient and wills the truth. ol'all beings which are all His own attn'hutes. Says
the scripture to the same effect, ‘This self is devoid
M.I.ii.18 (1.201)
ol' sin, is free from old age, frcc from thirst, and
pflhivi ..... antmyfimi desires the truth and wills the truth‘
(Ch. VIII. 1.557).
ln the context. of the gods etc, the Byhaddmpyaka
text ‘He whom ...,‘ etc. speaks oi'the characteristic M.I.i.20 (1.116)
atu'ibutes of the Supreme Sell‘.
The following scriptural texts, 'Brahman...', etc,
mattiuddhmwpadesaz-For His qualities The wise...,’ etc., teach the qualities ofVisnu as the
arc taught. Ruler within.

S.i.i.2o (as) 3T2 W: tad/i111’ baliyab-that indeed is more

powerful
mya .....
Because it is the Supreme Lord's qualities thatare
Smarter (690)
taught here. . lad ..... baliyah (691)
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mm taddhetuvyapades'ficca 69 mmfima tadbhfivabhfivitvit
Of course, these indicatory marks are more M.I.i.l4 (1.101)
authoritative than the context.
ala/‘t ..... bhfivab (I. 102)
R.IIl.iii.43 (11.514) In asmuch as the activities of the world cannot be
m ..... baliyal} (H.516) accounted for otherwise, its creator Visnu m ust be
The passages which serve as signs are, indeed, accepted as one full of bliss. Accordingly in the
superior to the context for purposes of Anandamaya section this specific cause of the
interpretation. activities of the world being dependent on Visnu
has been propounded and this becomesjustified
M.IILii.i.45 (HI-236) ony when Visn u is understood as full of bliss. Since
guru ..... balavfin
Visnu is full of bliss He alone is called the
Anamiamnym
the grace of the preceptor is stronger and the
more important. eta-am tadbhfivabhfivitvit—'l'he applicat-
ion (of such words) is possible when a body is
W taddhemtyapadeficcm-and owing
present.
to the indication as the source of that.
stunts (445)
515.14 (54)
mri ..... lakgyate
dasca ..... bhavati
The words ‘birth and death‘ are used when there
The suffix mayapis used in the sense of abundance
are manifestation and disappearance of the body,
for the further reason that the Upanisadic text,
but not otherwise. For no one notices the soul to
‘For this ...,' etc. (Tail! vii. I) declares Brahman as
be born or to be dead unless it is in association wit h
the source of bliss. The word ‘finamiayéti ' means
the body.
the same as ‘finandayati'. One who delights others
is known to be possessed of an abundance ofbliss. R.II.iii.l7 (H.349)

tadhalutqapades'fil. . . . . 1.1119 (63) Because (their denotative power) is effected by

the being of that (Brahman).
mmya ..... upajmdyate
bmhma ..... avagatan'i (H.350)
[n the text, ‘lle treated...’ etc. (TaiJLvi)
The expressive power of all words rests on the
Brahman is shown as the cause ofall modifications
existence of all things being due to the existen cc
inclusive of the Blissful One.
ol'Bralunan, within them. This indeed has been
R.l.i. l5 (1.229) made out to be so, from the scriptural passage
which deals with the differentiation ofnames and
And because l-le is declared to be the cause of that
l'orms ol' things.
in’ ..... uijrifiyate .....
M.Il.iii.16 (H.156)
From the Taittiriya statement. ‘If this Brahman...
for. He Himself causes bliss‘. it is declared that
By contemplating upon them it is produced.
Brahman is the cause of bliss to the individual mm ..... in’
selves. Therefore, it is to be understood that this
Vijfifina (distinct knowledge) results from
bliss-giver who is the inandamaya is that Highest
Self who is difl'erent from the individual sell‘ that
contemplating upon the movable and innnuvable
things.
ts to be blessed.

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M
eat-annfimttt tadbhauabhaw'tvat

WW
non-existence
3.1mm.“
tadbhfivfibhé-uitvit

tadbhévfibhéuitvfil-because of
WW tadbhévabhévitvfil—because
non-existence even

SJII.iii.54 (700)
(100)
wltett that
even when that exists.
exists. The
alone;
alone;
.....
asura ..... devatvarh
mum
The state of
and
and
devatvarh

the
mama
m tadofit

asum belongs to the

of being (1mm
the state.
state ofbeing god also
yg
yg
tadofit

asura class
the asum
belongs only
the class of
to the of the
the gods.
mdbluimi
.....
mdhhfiua .....

Consciousness exist even when

does not exist
Consciousness does when thethe body “a“? tadyog'an't-absolute unity.
twist tadyog'am—absolute
is there. characteristics as the
there. Such characteristics activities ofthe
the activities ofthe

m
force do not occur after
vital force death, even though S.t.t.19
after death. s.t.t.19 (57)
the
the body exists. asmin
.....
asmin ..... aflhab
anhal;

tadbhavabhaw'wa:
azmrtfam tadbhavabham'maz The identity of
The of this one, that
that is the
the enlightened
enlightened
individual with this, that
being, with this,
individual being, is the
that is the Blissful
Blissful one.
one,
R.III.iii.52
R.111.iii.52 (11.522)
(11.522) the
the Selfunder
Selfunder consideration. Tadyogrimeans union
consideration. Tadyognmeans union
it is of
since it. the being of
ofthe of that
that in absoluteiden
in tification becoming onewith
absoluteiden tification onewith that,
that
that is to say, liberation.
liberation.
tadbhéva
.....
ladbhdva ..... inljate
iflljate
R.I.i.20
R.I.i.20 (1.234)
(1.234)
the form
Because the
Because form of
of that
that released
released self is attained.
self is attained.
in
In the as...‘ etc. (Ch.111.14.1) the
passage, ‘Just as...’
the passage. the the acquisition of
the acquisition of that
that
attainment is indeed
attainment is indeed declared
declared to be suited
to be suited toto the
.....
the tadyogan't ..... Enandayogarh
tadyogan‘t Enandayogarh
meditation.
meditation.
The acquisition of
The acquisition of that
that means—the acquisition of
means-the acquisition of
M.lIl.iii.56
M.111.iii.56 (111.260)
(111.260) bliss.
bliss.
for the
for the part in the
part (ams'a) participating in the experience
of meditation oftlie
the meditation
of the of the wltole
wltole (arizfin)
(aritfin)
ruse .....
raso ..... bltavati
bltavati

The
The statement ‘Bliss indeed‘
indeed‘ declares
declares that
that by
.....
lad ..... ams'asya ilnandamaya who is denoted by the
attaining the iinandamaya
A participates in
pat tpat'ticipates
A pat L the experience of
in the of the
the whole.
whole. word Bliss, that
word Bliss, being, who
that being, who is apt to
is apt be denoted
t0 be denoted by
by
fiva (which means the
the word firm the individual

Wa
individual self)
W 1 tadbhi'uattfya m.—hut one who
tadbhmasfya m—hut who has be- becomes
becomes blissful.
blissful.
come
COlTlC so
SO
M.I.i.19
M.1.i.19 (1.116)
s.m.iv.4o
ante-.40 (747) association with Brahman.
association with Brahman.
ucyrzte
.....
ucyate .....
asmin
.....
asmi'n ..... sambandhameva
sambandhameva 0.116)
‘One
‘One who has becomeso'—une
who has become so'—uue who has embraced
who has embraced
In this context, the
In this association of
the association of the
the individual
individual
the life of
the life the continent
ofthe continent (brahmaa'rrinor
(brahmaa'm'nor sarhnyfisin)
sarr'myfisi'n)
selfwith Brahman, even in
selfwith Brahman, in release
release
R.III.iv.40 (H.558)
R.111.iv.40

.....
The word
The
(H.558)
m ..... nisthatya
nisthrttya
word ‘but‘ is extended
‘but' is to set
extended to aside the
set aside the above
above
m tadyngil-because of
m tadyngfit—because
those characteristics.
those characteristics.
3.15.31
sits! (87)
(a?)
of the presence of
the presence of

view. ‘lle
view. ‘lle who is
who is already that‘, that
already that', is,
that is, he
be who
who is in
is in
the «ii-rama of the
the tiS-rama of the perpetual celibate.
celibate. Here also
Here because of
also because of the presence of
the presence of such
such
characteristics of
characteristics ofBrahman such as being the
Brahman such the most
M.III.iv.40
M.III.iv.40 (111.326)
(111.326) beneficient and
beneficient and so on
what each
what is its
each is own nature.
its own nature. R.I.i.32
R.l.i.32 (1.289)
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W21: tadnipiibhfivebhyah W tadvatpmsa-itgfii

On account of that (such threefold meditation) are enjoined for one who is possessed of that
being appropriate. (vidyfi).

iha'pi ..... 9.1mm (720)

In the present context also, this threefold ficfi'rya .....
meditation of Brahman is appropriate. Upanisadic texts like the Following show that one
M.I.i.3l (1.156) who is possessed ofthe knowledge ofall the things
revealed in the Vedmis qualified for undertaking
on account oflheir fitness. rites: ‘One who...‘ etc. (Ch. VIII. x111).
R.III.iv.6 (11.539
WW: tadripfibhfivebhyab-from the absence
of the duties of that condition vidyfi ..... vidadhfiti

R.[[I.iv.40 (H.558) Because karma: are prescribed for him who is

possessed of vidyds, the vidyti is made out to be
ladn'tpa ..... accessory to human. In the passage, ‘Learning the
Veda...’ etc. (Ch VIII. 15.1) the clause ‘learning the
‘Their n'tpu'means, ‘the forms and duties of the
Veda ‘prescribes rituals only to him who has learnt
perpetual celibates and of the others; ‘their
the Veda upto knowing the meaning there ol‘.
absence’ is the absence of their duties.
M.lIl.iv.6 (111.287)
Wtadvacanfit-for so it is the declamtion. jfifinavatab .....
Smiii.42 (sss) For there is the injunction applying even to him
who has attained knowledge .
tadvacanil .....

By using the word ‘that’ with regard to the morsels Wtadurrtprasmigfit—hecause there is the
of l'ood occurring immediately after in the text, predicament of becoming just like that.
‘That morsel...etc ‘ (Ch.V.xix. 1) as something
actually present, the Upanisud enjoins that the $111.8 (293)
oblatiuns to my” are to be made with a thing apitau ..... prasafigait
meant ior sorue other purpose (viz) eating.
Duringmerger, thatisdissolution,when the course
ILDLiiiAO (11.510) of creation is reversed and the effect becomes
indistinguishable from the cause, it will taint the
lt is stated that he has Erec movement in all the
cause with its own attributes.
worlds thus, ‘Havingattained...’ etc. (Ch.VZZI.12.3).
RILLB. (II-219)
H.111.iii.42 (III-230)
yadz' .....
dt-au ..... vacamit
Ifonenes between the cause and efl'ectis admitted,
In the Gnupauana §ruti it is said, ‘He who is the then, absorption, creation etc. of the world all
Supreme and who is pmkrti...these two are without being in Brahman, the differentstates of the world
beginning or end...,' etc. would connect themselves with the Brahman, and
the latter would thus be affected by all the
m: W tadvatah vidhfinfit-Because rites imperfections of its eEect. And the undesirable

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ataa: a ail-data tadvidal; ca Emit-sate WW tadvyapadeiit

consequence of this would he that contradictory means to the acquisition ofknowledge in the text,
atuibutes as predicated in different Vedanta texts ‘Therefore he...‘ etc. (By.!l/'.iv.23) and because it
would have to be attributed to one and the same is compulsory to undertake what is prescribed.
substance.
R.lII.iv.27 (H.552)
M.1].i.9 (11.20)
vidyc't ..... iti
asalalt ..... syfit
Because, tranquility etc. are enjoined as the
If the world should rise out of nothing. then even accessories ofm'dyias in the following, ‘Therefore
during dissolution. when‘ things return to their the ...‘ etc. (By. IV. 4.2.5‘).
original state, there would be nothingness left.
M.111.iv.27 (111.317)
m: wanaafit tadvidah ca ficaksate-And experts ficfiryfit ..... uidhzft
say so. Or fama etc. are enjoined upon the wise also, as in
S.m.it.4 (565) the Ma'thara Sruti, ‘After having. . etc. on account.
of their being the cause of enhancing the effect of
ficaltsate ..... knowledge.
People conversantwith the Science ofDreams, say
‘Dreams of mounting elephants etc., are Mudwapadefit-on accountof its being
auspicious, whereas those of moun tin g on ass etc. designated as such.
are bad omen.‘
Stirs (103)
R.III.ii.6 (H.427)
Because the upam'sad mentions its subtleness in
yadfi ..... the text, ‘subtler than a grain of paddy or barley‘,
the emboided soul of the size of the tip of goad
Those who understand the Science ofDreams say,
must have been taught here and not the all-
‘When during the performan ce ol' rituals
pervasive Supreme Lord.
undertaken for achieving desired objects one sees
a woman in a dream, one should know that there R.I.i.i.7 (1.297)
is prosperity.’
tadtrvapadeiah alpatvavyajmdes'al}
MJILiiA ([1181)
To declare to be small in accordance with that is,
Jadvc't ..... vyc'tsfidayalt to attribute smallness.

Vy'isa and other sages, conversantwith the Science aniyc'm ..... ca

of Dream say, ‘Whatever a hrahmin or a god or a
And on account also of the declaration of
bull or a king may tell a person, will doubtless
minuteness as his essential chracteristic in
prove true‘.
accordance with the passage, ‘lIe is smaller than a
gram of rice or barley’ (ChJH. 14.3).
m: iii-TNT tadw'dhelt tadahgalayi-they, having
been enjoined as subsidiaries of that M.1.ii.7 (1.171)

s.m.iv.27 (738) on account of the reference to that (soul)

tasmfit ..... anestheyatvfit cahsur ..... ca

Control of body and mind, etc. are enjoined as Because of the reference appropriate to the

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azimuthal-1 tadvyapadeifit 73 W turmisi'hasya

individual soul as presiding over the eyes and knows thus‘ (Ch.1l/'.14.3)and similar otherpassages.
other organs of sense.
M.IV.‘.13 (W25)

m tadwapadaifiHn account of being tad ..... ili

designated thus The (‘Mndagya upanigad states, ‘just as water...,'
s.u.iv.17 (514) etc. does not cling to a lotus leaf, so to the person
who kn ows Him thus, sinful actions do not cling’.
fimtau ..... (51.5)

These organs (pnizuis) under discussion, which afiruh'mfim: tannirdhfimnfim'yamah-‘no obli-

remain after leaving aside the chief Prim are gatory rule about that’
called the eleven organs, for such a presentation s.m.m.42 (684)
is met with in the Vedic texts as in, ‘From Him...‘
etc. (Mu.11.i.3) (1m n irdhfimna ..... (685)

R.II.iv.15 (H.399) There is no obligatory rule that the upisanis

(meditations) become connectedwith rites. These
S'nsflull ..... tolupadeial phrases thatdeteriuine the meditation 0n the true
Because of the mention as such senses only of characteristics of the accessories of the rites, viz.
those Prfinru, which are other than the most that the udgitha is the quintessence, the acquirer
excellent. Prfipa. Tn the passage ‘The senses ...,' etc. and source of prosperity, that it is the foremost, it
(871.0. X7775). is Pniqm, it is the sun and so on cannot be regularly
connected with rites in the same way as their
M.Il.iv.18 (H.249) obligatory accessories.
mukhya ..... R.I[I.i.ii.41 (H.513)
The chief Prfina being excepted, the remaining nirdhz'imnmr'i .....
twelve breaths are the organs. The Pauiriyanafruti
says, ‘Only twelve...‘ etc. ‘Determined thinking’ is fixing of the mind
definitely; it means meditation. The meditation
Wtadtgapadzs'm-because it is declared on the udg-ithaetc. are not compulsoryin sacrifices.
so.
(MW: ) (tannirdhfimniinhaniymrzlzk
§JV.i.l3 (786) discernment of truth and conclusive under-
tadvyapadesfit ..... (787) standing of that

lt is declared in the course of dealing with the M.IlI.ili.43 (111.231)

knowledge of Brahman that a future sin that tattva ..... ca
might be expected to arise in the usual way does
not arise in the case of a man of knowledge, ‘As decisive ideas of all that is true and conclusive
water...,‘ etc. (Ch.IV.xiv.3). understanding of all scriptures.

R.IV.i.13 (H.583) W lanm's'thasykfor one who is devoted to

mn'i ..... vyapadefiit that

The greatness of vidyi is stated in the following s.1.i.7 (4s)

pasages. ‘Sinful deeds do not cling to him who utanasya .....

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EFIFI: wit tanmanab pram 74 warm-é tant'abhrivc

The need of devotedness to It. that is the super- M.IV.i.i.3 (IVAI)

sensous existence is advised for a sentient being
That mind enters into Prfiqta.
who has to be liberated.
manaft ..... mdrab
R.1.i.7 (1.180)
Rudra, presiding over the mind enters into Hana,
lunnisflmsya .....
that is into Vfiyu.
The (‘Mndagya passage, ‘As long as he is not [reed
from the body, so long there is delay; then he will ma‘ tanmah'dTFthM much only
be blessed‘, tells $vetaketu, who is desirous of
attaining release, that in the case of the person smats (sss)
who is firmly devoted to that (Sat or Existence) The Upanigad also says that Brahman is only pure
release, the nature of which is the attainment of consciousness devoid of other aspects culinary to
Brahman, is delayed only till the falling of the this, and without any distinguishing feature. as in
body. ‘As a lump...,‘ etc. (Bell/.1113)
M.I.i.7 (1.78) R.lIl.ii.16 (11.438)
yasya ..... nisthrttyrt kirim ..... pratipfidayati
1n the Byhadfiraqzyaka release is said to be obtained Passages such as, ‘The Brahman is Existence,
by him, who is devoted to Ktman. Cf. the text, ‘He Knowledge andInfinity‘ (Tai. Hi. 1) declare merely
by whom the omniscient Lord is properly that the Brahman has the essential nature of
understood...,' etc. luminousness but they do not deny in relation to
Him the qualities ofbeing the Truth etc.which are
Wzflflfi mnmamltprfine-that mind in the vital ascertained from other passages.
force.
M.111.ii.16 (111.110)
s.tv.ii.3 (sot)
vailahsarayan't ..... ita'
ladajn' ..... amtpmkrtiwat
The distinct nature of the Lord's colour and l'orni
From the subsequent portion ol' the text cited consists only of perfect knowledge and bliss.
above it is to he understood that when this mind
merges in the vital force, it does so through the
W tanvubhEve-in the absence of a body
absorption ofits functions alone togetherwith the
functionsofthe external organs that are withdrawn S.lv.iv.13 (855)
into it. Thus it is that when a man wants to sleep or
yadfi ..... abhfinalt
is about to die, the activities of the vital force,
consisting in its vibration still persists. Besides, the when the body, together with the sense-organs
mind as such cannot merge into the vital forces, ceases to exist in liberation
since that is not its material source.
R.IV.iv.l3 (645)
n.tv.n.s (11.594) .wenai-ua ..... abhfi'ue
tat ..... mEMrl't
in the absence of the body and other auxiliary
That mind, that is the mind which is conjoined instruments created by himself
with all the senses, rests in the Prfiaa. thatis, it gets
M.1V.iv.13 (IV-109)
conjoined with the [an-true

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HQ’! tapal} art-mom tafluvyiibhfivfil
muhtuuubluive pi (1.109) Sat and lyat during the period of reabsorption.
merged in the collective totality of non-intelligent
Even in the absence of an external body, the
matter which the text denotes by the term
experience of the liberated souls can have the
‘darkness’.
blessings.
satyrm't ..... ucyate
H11’: Inputs-austerity Tamas is one of the names of the Pradhr'ma or
R.lll.iv. l 9 (11.545) Pralq'tiin its undifi'erentiated primordial state. (ln
this state, it is said to be very subtle, so that it
tapaft ..... .tamr'mnb cannot. be easily distinguished from the individual
By Lhe word ‘tapas-‘are denoted Vinapmslhus and sell‘ with which it is invariably associated).
usecetics because for both ol' them the important
mm tarkfipratighc'mfit-owing to the
thing is ‘tapas’. Indeed, Lhe word ‘tapas’ is
conventionally used to denote the mort'tlication inconclusiveness of reasoning.
of the body, and it is equal in regard to both. s.n.t.|1 (302)
WWW taptapams'ugmhatmmaksa- yasmfit .....
dystfititw-analogy of one getting freed by taking Reasoning that has ncdic foundation and which
hold of a heated axe. springs from thc mere imagination of persons
sit-1 (44) lacks conclusiveness. An argument discovered by
adepts with great efl'cct is falsified by other adepts,
'l'he Gluindogya Upm'sad cites this example (Viv). and an argument hit upon by the latter is proved
When somebody, accused oi‘ theft, denied the to be hollow by still others.
charge, a red hot axe was brought for testing him.
Ifhe was truthful, the truth protected Him, and he RILLll (H.224)
“as not harmed by taking hold of it. So he was .s'akya ..... gamyate
released. But if he lied the lie did not protect him;
the axe burnt him, and he was punished. The The theory of Pradha'na should he abandoned
point is that truth saves man. So also one holding because mere syllogistic reasoning has no fin'n
on to Brahman, that is Truth, becomes liberated. foundation. The instability of mere syllogistic
reasoning is seen from the mntnal conflict of the
m tapyatfipakhthe tormented (individual hypothetical arguments advan eed bythe Buddhist,
being) and the tormentor (the world) Vaisesika and others.

s.n.ii.to (sen) M.l].i.l2 (II-23)

etfinfimtua ..... abhfi'ufit
m mmm—dm‘kn ess
‘Reasoning goes only this far and no further‘. No
Stats (157) such limit. can be assigned to reasoning by any
tamn ..... uqyate
valid proof of knowledge.

Darkness means ignorance, the source of sorrow ‘trim-rm tartar/yribhr'iufit—sinee nothing

etc. remains to be attained.
R.I.i.l (ii) (1.39) s.1n.iii.27 (662)
mpnm' ..... apyaya na ..... asti

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Waiter-w}: tallaksaqtirthojmlabdheh 76 W falling/7.!

A man who has left for the other world and who with the body, is known from the sacred teats.
wants to attain Brahman through knowledge, can There are the following similar passages, ‘Having
have nothing to attain in the interregnum through attained...,' etc. (Ch.VIII.12.3); ‘He becomes..."
the help of virtue and vice. etc. (Ibt'd. VII.25.2) and ‘He is...‘ etc. (Ibid. VII. 26.2)
where the event known as association with the
R.HI.iii.27 (11.49!)
body is indeed known.
taeya ..... m'dyate
M.III.iii.31 (111.209)
Because after his separation from the body. for the
On account of the released having obtained the
wise titan there is no experience arising from
fruit of which it is the cause
meritorious and sinful deeds to go through.
Indeed, apartfi'om the attainmentof the Brahman, paramparayi ..... lahsaluztvfit U. 21 O)
who is the [ruit of the vidyfis there do not exist
In the case of the liberated souls, they obtained
pleasure and pain that an'se from meritorious and
liberation as a result ofa series ofactivities but the
sinl'ul deeds that have to be experienced.
fruit once obtained is of the nature of putting an
M.III.iii.2B (III 205) end to all the ruleswhich have led to its attainment.

muhlasya lirgwl'ufit
W1 talli'hgfik-on account of the indicatory
Because the released has crossed over everything mark of That.
undesirable.
s.t.t.22 (67)
mandrel): tallaksanfirflurpalabdlwb-because parasya ..... maqfidfi (69)
facts indicative of it. are met with As mark indicating Brahman is in evidence in,
s.u1.ai.so (664) ‘For all...,' etc. (Chins!) for it is an established
fact in the Upam'sadsthat all things originate from
upapannafm ..... the Supreme Being.
'l'he possibility of having two aspects, that is to say, lalhfi ..... paniya naive (69)
the fact that the course is purposeful in some
The text, ‘They merge...‘ etc. is an indicator of
cases, but not so in others, is quite intelligible,
since the [acts indicative of such journey are met Brahman (Ch.I.ix). The fact of being greater and
with. ln the case of paryaitka-vidyii, the journey of ultimate goalis statedin, ‘For space...,' etc. (01.1.11!)
a soul has a meaning. For those who have realized for absolute greatness is declared about the
Supreme Self alone in, ‘Greater than...,' etc
tlte unity ol‘ the self have nothing else to look for
(ChJH. xiv. 3).
except the exhaustion through experience of all
the [nimbdha hat-mas. In their case a journey is tacra ..... litigant (69)
meaningless.
That infinity is also an indication of Brahman.
R.m.iii.30 (H.492)
R.I.i.23 (L249)
On account of the perception oi'things which are
nikhila .....
marks of that
Because the peculiar characteristics ofthe Supreme
tallaksagta ..... upalabhyate
Lord are mentioned in the context To be the only
Because in respect of the seli' whose true nature muse of all the worlds, to be greater than all
has become manifest. the nature of association others, to be the best refuge, etc. which are all the

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Wlalliitgfil 77 am'éfiwhz tt'ttparyuni'rgmya

characteristics ol" the Highest. Self, are found For the purpose of taking up the sacrifice which is
mentioned in the context under reference. the means of producing the fruit and which is
possessed of auxiliaries, the Tim'k is hired.
M.l.i.22 (1.124)
MJHJVAS (111.336)
‘He is the Supreme Lord...‘ etc, teaches attributes
which belong only to Lord Visnu. tadarthan't .....

Audulomi thinks that the gods work through the

Wtaltz'vigfit-beezluse ofthisbeingindicated. souls for their (soul's) sake.
s.rv.ai.4 (s25)
H'FI i m tasya m nityrtt'ufit-on account of
mtha ..... the constancy of that one.
The text, ‘From the....’etc. (Ch.1V.xv.5) reveals this S.11.iv.16 (513)
escorting to be an established lact.
Inga ..... nityatvan'r (514)
R.[V.iii.4 (H.6l8)
The embodied soul, as the experiencer has a
lalliftgr-tt ..... (H. 619) constant relation with the body.
‘because of the characterisation in leading‘ R.Il.iv.l4 (11.398)
Indeed leading (ativahana) is conducting those and on account of the eternity of this
who go on the path of the gods. 'l'his leading which
l§ declared in the passage, 'lts person..,‘ etc. samesc'm't ..... avarjaniyan't
(Ch. VJ 0.2.) makes it known that it is this very For the reason that the condition possessed by all
relationship that is meant in relation to the earlier things of heing controlled by the Supreme Self is
deities alsowho are notheard mentionedwith any eternal, and because also that condition is
such particular relationship. invariably associated with Him through its being
M.IV.iii.4 (IV.77) firmly attached to His essential nature, in the case
of the god of Fire etc, their act of presiding over
pt'tmagamanalz'ngfit ..... the prions is due solely to His resolution.
from the fact of the soul’s going to him (Viyu) in M.H.iv.l7 (11.247)
the earlier stage.
and on account of the ctemity of (the relation)
m ‘FE.’ m tasmm' hi par-iln'iyate-For, he is between him (the soul) and the organs.
retained for that. fivaharazta ..... cu sabdah
s.m.iv.4s (151) The connection between the soul and the org-ans
Lasmai .....
has been eternal w'i thout a beginning. The particle
‘ca‘(a.nd) shows that two pharases, ‘of the organs‘.
A priest is retained by the sacrificer for the ‘of their relation‘ have to be supplied.
performance of the n'te together with the parts.
'flie meditations have to he performed by the Widtparyanimnyhdetermination ofthe
priests. purport.
R.III.iv.45 (11.562) M.I.i.4 (1.66)
tmmai ..... arthaift upakmma ..... in‘

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m
arts-ea: tt'mvika

The
timn'ka

beginning, the
The beginning, the conclusion.
conclusion, repetition.
78
78

Swans
s.rv.a.is (312)
(812)
fish ‘Earn:
first? 23m: tisro dwaragt
devatfift

peculiarity, the
peculiarity, result, corraborative
the result, corraborative statement
statement
and
and the
the propriety are the the indicatory marks by
tfini
......r amfmdymte
tim' ......samfmdyante
means of
of which
which the purport is to be determined.
the purport determined. Those
Those elements
elements are absorbed
absorbed into
into the
the Supreme
Being.
arfiaa: t5miha—the gods that
arFaas tattvflza—the that preside over the
M.IV.ii.15
M.IV.ii.l5 (IV.57)
twenty five principles (tuttvuo‘)
twenty (tutlvus)
all the
the gods into
into the
the elements.
elements.
M.W.iv. 19 (NJ
M.l'V.iv. 16)
(IV.116)

m .....
yesz'm't ..... dai‘uatfini
yesr'm't dai'uatc'mi 0.57)
(j. 5 7)
m aidfitmya—identity
tiditmya-identity
Those
Those deities in relation
deities in which the
to which
relation to the entries
entries into
into
s.m.iii.17
s.m.iii.17 (641)
(s41) the
the elements have been
elements have been referred
referred to.
to.
asi ''
..... W
sa ..... asi
r
M
t6patmya--three miseries
W tapatmyw—three miseries
The
The Chrindogya
Cluindogya passage ‘That Thou
passage “That Art’ instructs
Thou Art’ instructs
the
the identity of the individual
of the self and
individual self and Brahman.
Brahman. R.I.i.13
R.I.i.l3 (1.204)

R.I.i.l
R.I.i.1 (1.233)
(L233) Llu'ee miseries
tlu‘ee miseries of
of the
the individual
individual self, namely
ddhyélmihu, Edhiduivi'ha and
fidhyfilmika, Edhitluivika and fidhibhautika
idarh
.....
idan't ..... krtan'z
krta-n'i
The
The identity of of the with Brahman
world with
the world due to fififi'fi
Brahman is due tidiya-to be
“Will tfifliya—to be made
made out from
from the
the Third
Third
the invariable association
the invariable association ofof the
the world
world with
with Chapter.
Brahman on account of
Brahman His constituting the
of His the Self
Self
R.I.i.l
R.I.i.l (1.73)
as its internal ruler, but
internal ruler, but is not due
due to the
the oneness
in substance
substance between the subjectand the
between the the predimte. (application) has to be
Viniyogu (application)
preditnte. Viniyogu be made
made out from
from
R.I.l.1
the Third Chapter of the fi'truamimfiriisi.
Pfiwamimfimsfi.
(ii) (1.59)
R.I.l.l (ii) (1.59)

.....
tal‘hti
tathfi .....
The
The identity of
of Brahman with the
Brahman with the intelligent and
and
W
filth-111 tirodhc'zna—concealment.
R.I.iv.22
timdhEnHoncealment.
R.I.iv.22 (H.149)
(H.149)
the non-in
the telligent thingswhich are difl'erentfrom
non-in telligentthingswhichare difl'erentfrom
Him, as being other
other than
than the
the relation
relation of
of the
the soul
soul liwdhfinmh
.....
lirvdhinarh ..... nivyfli/j
and
and the
the body (between
(between them). Concealment
Concealment is well
well known be the
known to be cessation of
the cessation of
M.H.i.l4
M.H.i.l4 (11.27)
(11.27) luminosity of
the luminosity ofaa thing, when
when the
the essential
essential nature
of
of that
that thing is actually exisent.
exisent.
udakam
wink/1m
.....
..... iii
iii

According to Shanda, ‘somewater

According
another quantity of
with another
with
‘somewater poured together
of water only becomes
becomes
mm:
mm: tisra devatili—the three
three deities.
tisra devatfib—the
deities.
R.I.i.l
R.I.i.l (ii) (1.77)
(L77)
with it
mingled with Even so the
it ...,' etc. Even the soul
soul too,
said to be
though said be in ofnon-distinction from
in a state ofnon-distinction from In the
In the clause, will enter..,'
‘I will
clause, '1 etc. the
enter..,' etc. the term
term ‘the
‘the
does not, however, become
Bralunan. does
Bralunan. become absolutely
absolutely three
three divine beings‘ denotes
divine beings' denotes the
the entire
entire aggregate
aggregate
the
the Lord Himself; for
Lord Himself; for there exist the
there exist attributes of
the attributes of of the
of the non-sentient The three
matter. The
non-sentient matter. three deities
deities are
are
absolute
absolute independence which which differentiate
differentiate the
the elements, Fire, Water
elements, Fire, Water and
and Earth. They are
Earth. They are
Braiunan
Bralunan from the soul.
from the soul. called deities
called deities because
because they are said to be the
the very
very
first things created
created by the
the presiding deity of
of the
the
“IF-TV}
fifi'fl'l' tFmipam—rhose in the
tr'mi1mm—rhose in the Supreme Brahman
Brahman universe.
universe.

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T'fidH-Tl' tirthalmm 79 Tim? tnu'tdivut nu

a'iaiarr linhakam-initiators ofschools ofthought scripture. big. the passage-‘the seers...,‘ etc.
(Ai.A.III.26).
(Kapila, Kanfida and others)
M.Ill.iv.9 (111.290)
s.n.i.|1 (302)
knowledge is but the same
EH’ Iii-(tfhtl-flfl absolute non-existent entity. nija ..... vijria'inarh
R.l.i.l (1.144) For whether the rfiiasiya and other sacrifices are
performed or not. for Yiidhisthira and others,
e.g.. a sky-[lower their knowledge (perception of Brahman) is but
R.I.i.l(ii) (1.50) the same (is always equal).

luuluzlmuii ..... arhatt'a'n'i WWtmajalfihr'midam'anhiIllustration

Indeed lo be a mere nothing is to he unworthy of of a caterpillar.
any association with any means of proof. SJV.i.l2 (786)
Acaterpillar reaches the final portion ofa blade ol‘
W tunisfit-One who is able to withstand all.
grass and shrinks its body. (By. 1144.3)
H.111.ii.6 (111.86)
W1 wfidivab-as in the case of grass etc.
the Supreme Lord.
M.11.ii.5 (11.69)
Eli‘ turya—the fourth; the transcendental self. bmhmai-ua ..... iivamsya.
The Supreme Lord cannot. he said to be only a
M.HLii.12 (II1.102)
mere favourer like the. cloud (pmjanya) in the case
hirja U. 1 03) of grass, etc.
ln turya (last) the two types of bondages (cause 8: m1 tmb'divat no-not like the grass etc.
effect) do not take place. (Primafacie view).
S.n.a.5 (355)
W135i? tulyan'i tu darimzan'r-The Upanisadic dhe'nu eva ..... (356)
declaration is equally in evidence. Grass etc. eaten by a cow alone changes into milk,
Stun-.9 (723) but not so when rejected or eaten by a bull etc. If
this could happen without any cause, then grass
tulyan'i ..... c tc. would have become milkeven wi thout entering
The Upanisadic mention of the conduct of into a cow's body. Hence the changes in pradhfina
enlightened men is equally in evidence to show cannot occur naturally on the analogy ofgrass etc.
that knowledge is not subservient to rites. The text R.II.ii.4 (11.284)
‘The Kfivageya...,' etc. (Kau.H.5)
yadi ..... asti
R.Il1.iv.9 (H.540) ll' grass, water and so on are changed into milk
vidyayfi ..... dars'anfil even when consumed by a btdl or when not
consumed atall, then indeed it tnightbe held that
The rule that those who know the Brahman their change is without the guidance of an
perform works is not invariable, because their not intelligent principle. But nothing of the kind
performing the works is also declared in the takes place.
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afifli m miymr'i paltsefta 80 flit: SIT-l: tejaft aloft

WWW zyriyarhpaltsma-the third thing, alter- S.1n.i.22 (551)

nately anglajarit. . . . . (5,52)
S.m.iv.47 (752) In the text. 'Oviparous....' etc. life springing from
tarmit ..... (753) moisture is included in the third term plant life,
for both plant life and life springingfrom moisture
This ‘meditativeness' which is a third factor have the common feature ofcoming outbypushing
counted along with strength arising from their way through earth or liquids.
knowledge and scholarship and consists of an
abundance of knowledge, is enjoined here. R.lIl.i.21 (H.419)

R.III.iv.46 (H.563) Udbhifia s'abdena .....

matmrm'i ..... miyarr'i (H.564) The third word is—‘sprout-h0rn '.

Muurut is the third in relation to and different By the third word, ‘sprout-born’ there is the
from both proficiency and childlike. qualities. inclusion (of those born from vapour also).

M.IH.iv.46 (“1.337) ( qa'lit )trrermfmz fisherman (tg'tiye) s'adZuarodha/fi

The third view saritfohajasya-Froui the description of the third,
there would result loss of sense.
lrtiyalt suapakgrtlt
M.I]I.i.22 (111.51)
The third is Bidaiiyana's own view.
tfliye .....
ail‘? wr'i miyan't Miami-third state Of the third (region) ofthc third hell nfdarknes,
s.m.t.17 (549) from mere hearing according to the strength of
the description, one may fall into a swoon on
etal ..... account of the feeling of extreme horror.
In the text, ‘Then are those who g0 by neither of
these two paths of the gods and the inanes and FIGHT Irma-thirst for objects
who become those tiny, continually transinigrating
9.11.5.1!» (383)
creatures under the divine command, ‘Be born
and die‘. This is the third state.
m tejas-fire
Wlfliyukam-the third form (orvsyu) s.n.ii.1s (s74)
M.IV.iv.23 (mus) nipagt ..... lejalt
miyan't ..... iii (I. 124) Fire is finer and is possessed of colour and touch.
The third form of Viyu is named Madhva who
composed the text (commentary on the Brahma- ail’: 3H: tejaft atafz-Fire from this one.
st'ttra) ...e tc. expounding Hari who is of the nature s.u.ui.1o (457)
of bliss.
tejal} ..... in‘
We: "drum tytiyas'abdfivarodhah From Air comes l-‘ire.
sa'n'ts'okajasya-Lifc springing from moisture is
included in the third term. R.[I.iii.10 (11.347)
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‘he mijasa mmmst trayfinfim.....prainas'ca

tejab ..... utpfidyate m 251: traymtn'n'zfat dwib-thirty-three

The element Fire is produced out of it, that is out gods
of Air. Stun? use)
M.Il.iii.10 (11.136)
asiau ..... devfilt (V. M.249)
atalt vfiyo .....
Vasus are eightI Rudras are eleven; .Kdityas are
From such textas. ‘Fu-e was...’ etc, Fire should not twelve; Indra and Praifipati together, make up the
be considered to have been produced from any number thirtythree.
other than Brahman. Hence, that is from the
Supreme Lord. Fire also is produced. WW: W8 trayfinémeua mum-mope-
n)'5s¢t[1p1a.§naica—And of the three only there is
item tmTjasa—thc dream-self. the presentation and the questions.
M.III.ii.12 (111.102) Stat/.6 (235)
latkfimrjm ..... tatjasaft (I. 108) yasmfil ..... dn'yate
'Taijasa' is the name of the soul bound by the Three things alone-fire, individual soul and the
dream state which consists of taking the cause as Supreme Selfare met in the Kathofmnigmias things
real. This is also a kind of illusion (Pn'ma fade presented for being spoken in conformi tywith the
view). granting of the boons.

311’: m: trayab samashaatfilt-Vtrme has tad ..... visayab

(three) divisions. The question also relates to the three things
SJIIJvJS (727) namely, the lire, the individual self and the
Supreme Self. The question of the fire is, ‘O
rmfyrtlz ..... Death,_vou known...‘ etc. (Kali. l i). The question
An allusion is made to the stages of life. ‘The first of the individual selfis, ‘This douht...,' (It'a.li.20).
division consists of sacrifice, study and ofi'er of The question about the Supreme Self is, ‘Tell
wealth; the second division of austerity and the me...,‘ etc. (Ka.I.ii.14).
third ol' the brahmace'm'n living in his teacher's R.I.iv.6 (11.107)
house’.
asmin .....
m tryaksam-three imperishable entities In this context of the linal release it is only in
M.l.ii.22 (1.212) relation to those tlueeI namely the means of
attainment, the object of attainment. and the
lpamw't ..... iritan't attainer, that the exposition is seen.
Prairm' which is inert is the lower uksam. The three boons of Naeiketas are: his father's
The sentient Prahytz' which is dependent upon good disposition towards him, the knowledge of
Visnu, is called the higher altsam or Sfi. Hari, the (Niciketa) fire. which is a means towards
perl'ect in excellences is called the aksam higher release and the knowledge of the final release.
than the higher. Thus three akgrtrasare spoken of M.I.lv.7 (1.355)
tn Skfinda.
lrayfigfimeva .....

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Bimini-ct trikmmakft fil'tffi Mitt-117i
The Kathopanisad deals only with the three boons flower triripatva-nature of three-fold distin-
prayed for by Nukcietas. viz. the pacifying of his ction.
father, the fire-sacrifice leading to svarga and the
nature. of the Supreme Self and Yama's answers R.I.i.l (ii) (1.83)
regarding the same three questions. Knowledge which has threefold distinction, viz.
the knower, the thing known and knowledge.
Wtfilmrmakfl-one who performs th e three
sacrificial works. Ewan: tn'vrtkmvatab-by llirn who made the
R.l.iv.6 (11.108) elemen ts tripartite

The three works are explained as sacrificial s.u.tv.2o (517)

worship, learning the Vedas and giving gifts. triurtkumamh ..... (518)

God is referred to in the text, ‘By Him who made

fi'TIT ln'gurta—the three constituents.
the elements tripartite‘, for, in the matter of
S.I.i.5 (35) creating the tripartites His agency is stated t0 he
indubitable.
.mttva, mjas and trmuu
Tripartition is the process by which each one of
R.I.iv.23 (11.104)
the three elements, namely Fire, Water and Earth
M.I.ii.19 (L205) is so constituted as to possess the chtu'ucter of all
the characters of all the three Elements...'l'hus
fiflflfi'i-TIIT: tn'zzficz'ketc'tb-those worshipping the when the Element Fire is divided into twu equal
'trigm'ciketa 'fire. parts, one of those halves is found to be made up
of the element of Fire; and the other hall‘ is again
R.I.I.1 (1.246) subdivided into two parts, one of these is made up
Itarmaeiiesanistlu'th (S. S. I. 246) of the Element of Water and the other. ul' the
Element of Earth and so on. l
those who are devoted to special rituals.
R.Il.iv.l7 (H.400)
R.I.iv.6 (H.108)
atalt ..... bmhmanaft (II. 402)
Fire sacrifice taught by Yama to Naciketas is named
after Naciketus tu honour him. Here die three Tripartiu'on is the act of the Supreme Brahman.
nnuvfijuu of the n'u'r Veda are referred to as M.Il.iv.21 (II-252)
Mnrirz'ketr'th.
trivfl ..... fipayult
m tn'dhritu—the supporter of the three. The clause, ‘who is the maker‘ etr. has tut in built
M.I.i.2 (1.48) cause for the creation of name. and form which
necessarily depends upon the formation of the
Lord I-Iari is Brahman, who is the only supporter tripartite mixture of the elements.
of the three, namely matter, soul tuitl time.
@111 tn'st'ltfi-Hhree aphorisms
fiqfl's'rfinn'i tripuroqififini-sacrilice having the
ullering of three pumqlfis'as or cakes. s.1.iv.22 (265)
S.Ill.iii.43 (690) yadapi ..... ca

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itfin twist mm "spam EFETUTITIW daksz'ztt'tyiirmmimi

For the refutation of the fact that what is really M.[[I.i.2. (111.6)
presented as the entity to be realised is the
up ..... yujyate
individual soul, the three aphorisms are to be
interpreted thus: ‘Mmaralhya thinks thisreference The use ofthe term ‘water’ in the textisappropriate
to the realisation etc. of the self, to be a sign for it is a compound ol' the three Elements (Earth,
indicative of the fitlfilment of the declaration’- Water and Fire).
The declaration alluded lo here is, ‘Everything
becomes known when the self is known‘ and ‘All m t-uarhpada-the word ‘Thou’
these are the sell‘.
R.l.i.119 (1.119)
iifinsmftn mm‘ ripfizti-three (blessed) forms t'uan't .....
ol' the god VFtyu.
Even by means of the word ‘Thou’ in ‘That Thou
M.IV.iv.23 (IV.123)
Art’. it is the Highest Self-alone that is denoted as
Htuu'unin, Bhima and Madhva forming the internal t uler of the individual selves.
R.l.i.1 (ii) (1.54)
33TH? lrelfigni-the three sacrificial fires.
lattamrimidhilmmqtam .....
R.l.ii.23 (1.330)
The word ‘Thou' in the passage ‘That. Thou Art‘
The three sacrificial fires are gfirhapazya, daksiqta
denotes the individual self who is associated with
and fihmmniya.
the condition of being in the circuit. of‘ mundane
existence. lfthis word also be intended to denote
mtg nyfitmakatufittu-but on account ofit
that thing the essential nature of which is free
(water) consisiting of the three.
from all attributes, then its own real signification
S.m.t.2. (530) would have to be given up.
tu ..... .t'lesmabhilt
m tuarhiabda-the term ‘Thou’
By the word ‘tu ‘the objection is overruled. Water
consits of three components according to the R.l.i.l (a) (1.40)
Upanisadic texts about the elements becoming nikya .....
tripartite. So when water is admitted as the
constituent. of the body, the other two elements The teaching of unity between the individual self
must also be admitted. Moreover, the body is a and the Supreme Seli'is very appropriate because
product of the three elements, since all the three in the passage "l'hat Thou art‘ . by the word ‘Thou'
viz, Fire, Water and Earth are seen to be involved also (as by the word "1"hat') isdenoted the Brahman
in its making. In another way also the body is whose body is the individual soul.
constituted by three things; for it is constituted by
the three humours, viz. bile, phlegm and wind. WI! daksipfiyc'maraS-mi-rays of the Sun
during his southern progress.
11.11142 (11.405)
M.IV.ii.2l (IV.67)
tu ......tambhrturtft.
s'alarh .....
The word ‘tu ‘sets aside the objection. indeed, it is
for producing the body that uipartition oi' water There are five hundred rays of the Sun which are
and other elements takes place. called the ‘rays of'the southern progress’. All of

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efttit am atfit daltsiqw (lyflne api 84 T151313’ darirznficca

them are always in connection with the body of all Moreover it is noticed that among the four kinds
beings. oflife, the two c1m65—1ife Spl'ingingfrorn moisture
and plant-life are bom without mating.
Ema m Slfi‘ dakrine ayrme api-even during R.III.i.20 (H.419)
the southern course of the Sun.
.fmtfivapi ..... m"
s. '.tt.20 (8l6)
In the scripture also it is revealed that, in the. case
daksigtfiyane ..... phalmil oI some. the body is produced without any need
Even if a man of knowledge dies during the for the fifth oblation as in the passage, ‘Indeed
southward course of the Sun he will get the result there. . .,’ etc. (Ch. V1.31). The origination of those
of his knowledge all the same. born outofsprouting plants and those born out of
warm vapour (like insects) is seen to take place
R.1V.ii.19 (H.611) without the aid of the fifth oblat-ion.
tatht't ..... M.m.i.21 (111.50)
As regards a man of vidyri even though he dies Nfirfiyapa ..... Pfidme
during the southern course of the Sun, the
attainment ol' Brahman is definite. The fact that the lowermost hell of darkness is a
place ofabsolute miseryis established by Bi-ahin5‘s
M.IV.ii.2l (“7.66) direct perception in the Padma Purim: thus.
dahsitjw ..... yujyule ‘Though the ...' etc.
Notwithstanding the statement, ‘Dyingduring the W. darinnficcw-and in accordance with
southern progress of the Sim, he goes to warga Vedic revelation
and dying during the northern progress he goes
to Brahman’, it is proper to admit that the wise s.m.ii.21 (589)
may depart even during the southern progress of dan'ayali .....
the Sun and still attain Brahman.
The Upanigrzds also show that the Supreme
Brahman Itself has entered into the limiting
E11 damHOTlU'Ol of senses.
adjuncts, such as the bodies and the rest as in ‘He
M.1]I.iv. 27 (111.313) madc...,' etc. (Brill/.18). The conclusion is that
Brahman is without any distinguishing leature.
E111’ dayfi—-Mercy R.111.ii.20 (11.459)
R.Il.ii.3 (11.283) because it is seen
dayfi. . . . . risahisnutfi drs'yule ..... ityfidau
Mercy indeed is well known to be that incapacity There are seen such examples in the world. In the
on the part of one to bear another-‘s pain, with no example, ‘The student is like the lion’ although
regard to one's own advantage. there is no similarityiiientirety because ofsimilarity
in regard to the part that is intended to be
Em darianr'tcca—-morever it is seen. illustrated.
s.m.t.2o (551) M.H1.ii.2l (“1.121)
aju' ..... also seen from §ruti and Smfli.
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ashra rblrs'anfirca 85 ESIH'IH dars'amit

“hm darjnnficm-and because an (indicatory is true, the wise and the blissful.‘ The wise men
mark) is seen shall not contemplate anything else; but the gods
of various ranks are fit to contemplate the Lord
s.m.ta.4s (693) with all the qualities‘.
dn'yale ..... ityatra
ashra dafianauu-because the upanimd reveals
There is also an indicatory mark to show that these
are independent of rites. This was earlier shown s.tv.m.1s (832)
under the aphorism, ‘On accountofan abundance layo); .....
of indicatory marks‘. (B.S.III. £21144).
The text, ‘Going up. . .,‘ etc. (Ka.I[. £11116) shows
R.III.iii.46 (H.519) that immortality is preceded by moving forward;
because there are also scriptural statements. and immortalityis logically possible in the Supreme
Brahman, but not so in the conditioned Brahman.
dys'ryate ..... that being subject to destruction.
In this very context, their principle sacrifice,wbich R.lV.i.ii.12 (1.623)
is the sacrifice of knowledge is also described.
‘They (mannfct't fires) were ...,‘ etc. ($3. X. 4.1.3). darfayatt' ..... t'n'

M.lII.iii.49 (111.244) The scripture also shows that the attaimnent 0i‘
the Brahman results to him who, going out oi‘ the
na ..... mteI-t body at death through the blood vessel in the
By direct perception of the Lord, release is t9 be head, proceeds through the path oi‘ the gods, us in
obtained, as may be seen from the Kaus'ika Sruti, the passage, ‘This individual. . ..' etc. (Ch. WHJ'. 12).
‘This perfect...‘ etc. M.IV.iii. l 3 (IV.85)
on account of being seen.
W dars'anficca-since the upa'nisad shows
smvana ..... dystatvfit (I. 8.5)
$.m.tii.66 (715)
Because the Supreme Brahman is directly seen by
dars'ayati .....
the wise through means such as hearing. etc.
The Upanisad shows the absence of co-cxistence
among the meditations in, ‘The Brahma...‘ etc. W11 dammit-for it is seen
(ChJV. xvii. 10)
s.n.ii.15 (372)
R.IH.iii.64 (H.534)
yad hi ..... bhavanli
dars'ayali .....
Anything that is possessed of colour etc. in this
The scriptural textshows that there is no invariable world is seen to be grosser and less permanent
rule about performance of meditation, ‘Indeed than its cause; for instance, a cloth is grosser and
the...,‘ etc. (Ch.[V.I7.10). less permanent than its yarns; and the yarns are
grosscr and less permanent than the fibres.
M.IlIiii.68 (III 281)
R.H.ii.l4 (11.293)
mm .....
nipfidimnuin't ..... darianfit
The Kamntha §ruti states, ‘In the came of human
beings meditation shall always be thus, ‘Brahman For pots which possess colour etc. are seen to be

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Em dars'anfit 86 ESTER-l’ if dars'ayati m

non-eternal and to be produced out. of other paramilmunu ..... ca

causes of a similar kind.
The word (ltlyrlklfl primarily denotes the Supreme
M.ll.ii.15 (li.87) Lord alone. Th e 8g Veda also states, ‘That Lord. . .,‘
etc.
lt is observed in the world that whatever material
has colour, etc, is perishable.
m! darinyatt' ca-th e Vedic text also reveals.

Wdarsaniit—because it is perceived. Smart (586)

s.tv.tr.1. (799) dars'ayati .....

dytt'yale ..... pmvftlih (800) The Vedas reveal through a negation of other
aspects that Brahman has no distinguishing
Indeed. even when the sense of speech ceases to feature. E.g. ‘Now therefore...not Lhis...,’ etc.
funcdon, the activity of the mind is perceived. (Br.II.iii.6).
M.IV.ii.l (IV.36) R.lII.ii.l7 (H.438)
pmlynltsatalt ..... dats'anit (1.3 7) dnciafyati ..... ca
For it is directly seen that speech is under the The whole collection of the Vedanta texts declares
control of mind. in relation to the Brahman that He is the
inexhaustible mine of auspicious qualities and is
W Tat‘ darjayati m-the upanisad also shows free from all that is evil, ‘That Highest. . . ,’ etc. and
that similar passages.
s.t.iv.1 (226) M.ITI.ii.l7 (TILI l I)
was ..... m (22 7) duriayatz' ..... iti
The text shows how the Self. body etc. are analogous The Muftqiaknpanisad shows that perfect bliss is the
to the. master of the chariot. chariot etc. form ofthe Lord: ‘By means...‘ etc.
(respectively): ‘Know the Selfas the master of the
chariot and the body as the chariot. The W? dars'ayati cat-the scripture also reveals
discriminating people call that self. assocrated
with the body, senses and mind. as the experiencer'.
S.m.iii.4 (622)
The Vedas also show the unity of the knowledge,
R.I.iv.l (11.102)
for in all the upanisads the selfsame entity to be
darsayati ..... known is taught as in. "l'hat goal....' etc. (Ka.
1.21115).
The scriptural passage. ‘The Self. . . .‘ etc. (K1111. 12),
teaches here that the Highest person is incapable R.III.iii.4 (462)
of being perceived directly by those who have not
darinyati ..... ulttmir
conquered their external and internal organs (of
action and sense) and accordingly, the manner in The scripture also shows that the same meditation
which the sense etc. which are metaphorically is to be known from all the Vedanta texts.
described as horses etc. may be brought under Accordingly in the following passage it is stated,
control is thus stated. ‘What exists. ..,' etc. (Ch. V111. 1.1).
M.I.iv.l (1.345) M.lTl.iii.5 (III.162)

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W a dariayah' m amfimarfizfii dESultitttvfidilvarit

In the Calumedafikhi it is said, ‘For the.. .. etc.‘ pafica bh'itamfitrfilt (HM. 156)
atab ..... si'ddhcm't (I. 162) Five qualities like sound etc., and five Elements
like earth ctc., thus constitute the ten subtle
Therefore for contemplation on the Lord what all
elements.
has been stated in the Veda should be clearly
known. Thus it is established in the scripture that
GET riaham—suhtle
the scripture has to be resorted to by all.
S.i.tti.14 (164)
2W? dars'ayati ca-the scripture also indicates
pamnus'vara ..... v5 (166)
the same.
The Supreme Lord alone can be the ‘small space‘
s.m.itt.22 (650)
in the heart here and neither the material space
api m ..... nor the individual soul can be so.
Signs indicative of the separate treatment of such R.I.iii.l3 (I131)
attributes are in evidence thus, ‘Of t.his...,' etc.
daharfikfis'ah ..... bmhma
(Ch.l.vi1'.5).
The subtle ether within the heart is the Highest
R.Hl.iii.22 (1.483)
Brahman. In the statement, ‘It is...,' etc. it is
_-;
dan'ayati ..... taughtthat the same dahamkasaiswhatconstitutes
the real entity and forms the city known as the
The scripture also declares that there should be
Brahman, which is the abode of the whole world.
no unrestricted use of the qualities appertaining
to that which has eye as the support. and That M.I.iii.l4 (1.262)
which has the Sun as the. support. Cf. the passage
ya ..... eva
‘That is...,' etc. (01.1.7.5).
In the (lhfindngyamentionismarle ofarhinginside
M.III.iii.23 (lll.l95)
the small space. The thing inside the suhtle film-fa
sat-win ..... s'nm'b is Visnu only.
The Bhillavsya s'mlz' states, ‘With regard to Brahma
WT daharavidykiuetlitation on the subtle
and others, the word “fitman” declares all the
qualities, but it does not, with regard to others’. ether (given in the (Ihfinrlngftw Upanisml)
S.1r1.iii.23 (651)
m das'a pujfifimfitra-ten forms of intelli-
R.I.i.l (1.199)
gence.
Duhumvidyii is that vtdyi or form ol' worship ping
5.14.31 (as) the Supreme Brahman, which consists iu
Purim ..... praj-rifimfilrfift (v.14. 156) meditation on Him as dwelling in the small ethereal
space within the heart.
Five senses and five forms of sensation constitute.
the ‘ ten’ having knowledge as theiressential nature.
emfiramfia' dfiakitavfiditvafir-identity with
fishermen, slavesI gamblers and others.
W: dajabhiltamitrfikdie ten subtlefonns
of elements. s.tt.ttt.4s (47a)
5.11.31 (as) The followers of a certain section of the Atltarua

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flame divyarfipa
We diuyurapa
Veda read
read in their Brahman of
their hymn to Brahman the identity
ofthe identity
88

3W dys'ya-the object of
W drs'ya—thc of perception.
perception.
W
w drs'tatvfit
dystat'ufit

of
of Brahman
Brahman with-
with- dfis'a (fishermen). kitava
dfis'a (fishermen). hitava
and Others in, "file
(gamblers) and ‘The d55as....'
dam...‘ etc. R.I.i.1 (1.142)
(gamblers)
R.lI.iii.42
R.lI.iii.42 (11.380)
(H.380)
brahman
.....
hmhman ..... adhiyate
adhiyale W
Wfl1 dpfyate tu—but
S.II.i.6
tu-but it
difyateit is seen. is

Some schools declare

Some schools in their
declare in descriptions that
their descriptions that s.n.i.6 (294)
Brahman is fisherman, gambler etc., as in
Brahman in the
the
following passage—'Brahman
following passage-‘Brahman is
is the
the slave,
In
.....
tu ..... vys’cikfidinéfl't
vysdkEdi-nfifl't

fisherman...,'
fisherman...’ etc. The word 'tu'rules
The word 'tu'rules out the opponent's view, viz,
the opponent‘s via,
that universe does
that this universe does not havehave Brahman
Brahman as its
its
M.n.iii.43
M.H.iii.43 (H.199)
(H.199)
material cause, since
material cause, since itsits characteristics
characteristics are
are
This is not wholly true. It is a matter of
difl'erent. This
different.
Brahma
.....
Brahma ..... adhiyate
adhiyate
common experience thatfrom
of
thatfrom a man ,, well-known
Some .ifikhint
Some Slikhim read
read of
of Brahman ‘The fisher-
thus, ‘The
Brahman thus, fisher-
conscious being, originate hair, nail, etc. that
as a conscious that
men are Brahman, the gamblers are Brahman.
the gamblersare Brahman. ..
are difl'erent
diflerent in in nature (being inscntient) and anrl
etc. grow in
scorpion, etc. grow cowdung etc. known to be
in cowdung

m
scorpion, he
insentient.
insentient.
divyan'rpa—divine form (of the Supreme
W divyan'tpa—divine
Lord)
Lord) ante
ante (H.218)
(11.213)
R.I.i.21
R.I.i.21 (1.244) tu .....
I14 .....

The word
The ‘but' indicates
word ‘but' the change ol'view, that
indicates the
tadvadeva
.....
tadvadeva .....
what has
what already been
has already been stated above to the
stated above
that
the effect,
ell'ect,
There divine form
There is a divine in accordance
which is in
form which accordance with
with that owing to the
that world being entirely distinct
the world distinct
His desire and
His own desire and is suited
suited to Himself,
Himself, which
which is
from the
from Brahman. it
the Brahman. it cannot possibly have the the
uniform, unthinkable. immaterial, wonderful,
uniform, unthinkable. immaterial, wonderful, Brahman
Brahman asits notproper. This
asits cause, is notproper. This is because
because
eternal
eternal and
and faultless, and which is the
faultless, and home of
the home of the relation
the relation of cause and
ofcause and efiect
efiect is seen to exist
exist even
endlesscollections
endless collections ofunsurpassable qualities
ol'unsurpassable qualities such between things which are entirely different
between two things dil'i'erent
fragrance, tenderness,
as Splendour, beauty, fragrance, tenderness, from
from each
each other.
other. In insects, etc. which
In fact, insects, which are
elegance, you thfulness
you thfulness and
ancl the
the like.
like. en tirely different
different from honey etc., are seen to take
from honeyetc., take
their
their birth out of
birth out of honey
honey etc.
etc.
diet dyed-initiation
diet diksE—initiation
M.l].i.5
MILLS (11.12)
(11.12)
R.Il.ii.35
R.Il.ii.35 (H.313)
(H.313)
special ritual by'which one becomes
ritual bylwhich eligible to do
becomes eligible
adhikiz'firtirit
.....
adht'kiz'ripirit ..... in'
iii

in
worship in temple.
worship effect promised by scripture is realised by the
The effect
eligible. The
The Bhavisyatpurfinastates,
Bhavisyatpurfigm states, ‘Bk, Yajus. .. .,‘

fl
W drh~—l<nowledge
rig-h---knowledge etc.

R.I.i.l (II
R.I.i.l (ll (1.4)
deatvfit—for it is noriced.
dawfit-q'or it noticed.

W witness by nature.
drksvaripa-a witness
W drksvarfipa—a
S.I.iii.19
S.I.iii.19 (l 75)
nature. s.Iv.iv.4
luthE
(550)
s.Iv.tv.4 (350)
.....
luthd .....

The
The texts like ‘That Thou
like ‘That Thou Art'
Art‘ (Ch. VLviii.
VL-uii'i. 7); ‘1 am
‘lam
the
the self.
self.

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W dystuphala 89 m (int/7.11m

Brahman‘ (Bylxxi'u. I), reveal the Supreme Self as R.Ill.iii.48 (H.520)

non-separate from the individual soul.
dystrtim ..... m'dht'}!
R.IV.iv.4 (H.634)-
Injunctions are seen presumed even in cases of
jmm ..... iti passages similar in character to repetitive
references.
Because it is seen declared in the scriptures, that,
through attaining the Supreme Brahman, he has
the veil of ignorance removed and his own self is W111.‘ dystasmytibhyfimas is known from the
then experienced as it is in reality. lndeerl the imta' .and smrtis
essential nature of his own self has been declared s.m.i.a (537)
in ‘That Thou Art‘ (Chi/Z8. 7).
mma ..... (539)
M.IV.iv.4 (IV.97)
There is the direct Vedic text revealing the descent
)fineva ..... fihhfiycim of souls along with their residual karma, ‘Among
The released soul has some 9f the enjoyments in them. etc. (Ch. V.x. 7). and a Smrli text, ‘People
non division from those of the Lord. For itis seen belonging. . .,‘ etc. lt is a matter ol'experience that
from the Catuwedas'ihhé', ‘Only those I hear, only enjoyment!» are graded as higher and lower [or
those I see, only those l smell...those only. These each creature from the very birth. Now, since a
souls having been released l'rom this body. enjoy’. theory of chance is inadmissible, this division
indicates the existence of residual liar-mas.
W dn-papliala—results which are directly KELLB (11.41 3)
perceptible.
simtt' ..... iti (IL 414)
s.m.i.s (s43) The returning self descends, possessed of the
W dpgtaviparitakalpawfancy that humus that remain after the ripened karma: are
enjoyed, because it is so declared in the Smti and
is opposed to direct observation.
Smg'ti'. The Smti declares, ‘Those who..,’ etc.
S.I.iv.|5 (254) (Ch.l/.X. 7) and the Smrti also states, ‘The men
in...,' etc.
{mu drstavirvdha-contradicting common M.III.i.8 (111.24)
experience.
talalt ..... imtel}
$4411.19 (175)
When some oftheworks are exhausted by fruition.
HE?! dg-syasca-and it is seen the soul cornes down with a remainder ofworks as
seen from Smtianrl Smg-ti. The S'mta', ‘Then with...,'
Shiatsu (695) etc. and the Smy-ti, ‘Having been...‘ etc.
dys'tm'ca .....
‘Em dyspahfini-t'ault of rejecting an obvious
It is seen that the rite called Avesti read ol' in the thing.
context. of the Rijasiya sacrifice, has more
excellence than the context warrants. since it is s.i.iii.2s (196)
linked with the three castes, whereas the Rfijasfiya
sacrifice has t0 be performed by the kings alone. W dystfinm-thc illustration

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W djrstfinlabhfivit 90 amfiaafir as devfidivadapi lake
s.t.iv.2s (263) The teaching of the Vedanta texts is not
inappropriate. since there are instances of good
dfsfintopi ..... sutyafl't (2 70)
and bad qualifies being separate in the case ofone
The illustration is, ‘O amiable one, as by knowing thing connected with two different states. The
a lump of earth, all things made of earth become ‘but' in the sitm indicates the impossibility of
known, sin ee earth alone is true and all Brahman being connected with even a shadow of
transformations existonly in name, having speech what is evil. It is well known that the evils existent
as their origin’ (CJLVIJ'. 7). in the body do not appertain to the soul and the
auspicious qualities of the sou] do not appertain
R.I.iv.23 (11.161)
unto the body. For instance childhood, youth, old
dystfintas'ca ..... age etc. which belong to the bodies of gods, men
and other embodied souls, are not associated with
The examples illustrative of the proposition deal
the soul; and knowledge, happiness etc. which are
with the knowledge oi‘produced effects as resulting
existent in soul are not associated with the body.
from the knowledge of their causes, as in the
following passage, ‘j ust as knowing one clump of M.Il.i.10 (n.21)
clay...,‘ etc. (Ch. V1.1.4); ‘Just through a lump of
During dissolution, there is no absolute
gold...,‘ etc. (Chi/1.1.5) and ‘Just by knowing a
annihilation. because there are instances which
lump of iron...,' etc. (Ch. V1.1.6).
can prove the existence of things during
MJ.iv.24 (L386) dissolution.
hanm ..... iii
w! (inflicts-perception of the Brahman too
'l'he Lord is called Prahrti, on account of the
M.l]].iii.52 (111.251)
i'ollowing illustration: ‘Just as all the rivers going to
the sea, flow towards and enter it, so do all names rim'fanabherlaft .....
enter and declare the Supreme Being‘.
There is difference in the perception ofBrahman.
Wdrstfinmbhfivfil-owing to the existence a! deva-god
of illustration
M.I.i.l (_t.27)
s.n.i.9 (293)
devfilt ..... mattih
santi ..... safizsyjanti (299)
Among the classification of eligible persons l'or
There are illustrations to show that even though the study of the Brahman, gods are of the highest
the effects merge in their causes, they do not class. This classification is based upon the birth.
pollute the latter with their own peculiarities. For
instance, such products as plates etc. fashioned W devayz'z'nkpath of the gods.
out of the material earth, have the peculiarities oi‘
being huge etc. during their separate existence‘. R.III.l.1 (H.407)
but when they became re-absorbeti into their
original substance, they do not transfer their iarfsaafitdfifi devtidivadapi lake-as in the case
individual features to it. of gods and others in this world.
R.H.i.9 (H.221) $414.25 (331)
110 ..... yrtflui ..... etc.

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aged dahadharma Wdehrtmmbnndhfit

On the authority of the mantmt etc., it is a known Bu t that covering up also, ofknowledge and divinity
fact in this world, that the gods, manes, {sis and in the case of the individual soul occurs from the
others, very powerful and sentient as they are, association with body, senses, mind, intelligence,
create bythernselvcs through merewillandwithout perception of objects etc.
any external help, many such things as bodies,
R.Hl.ii.5 (H.427)
palaces etc. because they are possessed of special
powers. So also the spider creates its threads by w 7n ..... vii
itself; the crane conceives hyitselfwithout mating;
The. obscuration of the soul's true nature results
the lotus stalk moves from one lake to another
either from the soul's connection with the body or
withoutwaiting for anyvehicle. Similarly, Brahman, through his association with the non-intelligent
which is conscious may well create the universe by
matter in a subtle state which is an inseparable
itself without looking for any external means.
attribute of the Brahman.
R.[I.i.25 (H.267)
yathri ..... spjati W( WSW ) dehayogét (vc'zso 'pi)—also the
waking state, in connection with the body
As the gods and similar exalted beings create,
each in his own world. whatever they require by M.lII.ii.5 (111.86)
their mere volition, so the Supreme Person creates deha .....
hy His mere volition the entire world.
Also the state of conscious living in connection
M.lI.i.26 (HA7) with the body, that is, the waking state is brought
derririi-uat ..... yogi! about by the supreme will of the Lord alone.

Like the gods, etc. the Supreme Lord is possessed WMhasambandhfit-owing to associati on
of powers by which He does everything with the body.
unperceived.
s.n.at.4s (484)
W dehadharma-attribute of the body. delta ..... utpaltifi
s.i.i.1 (4) Even though the self is one, injunctions and
mthfi ..... upi (p. 200) prohibitions are possible owing to physical
association. ‘Physical association‘ means the
Instances of superimposition of the attributes of contact with different bodies. This bodily con tact
the body as leanness etc. consists in the rise of a perverse idea to the effect
anaupfidhikasu ..... Iqs'atvfidisu (V.M.24)
‘This aggregate of body etc. is hut myself‘.

bodily attributes like leanness etc, which do not R.H.iil.47 (H.383)

depend on extemal adjuncts. brEhmagta ..... nibandhanau
based upon the relationshipwith pure and impure
WET ‘sitsfit dehayogit vi so'pi-or rather
bodies which consists of those of the brahmin, the
that occurs owing to connection with the body. Itsam'ya, the vais'ya and the s'fldm and of other
struts (568) bodies.
so ‘pi ..... M.Il.iii.48 (H.205)

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ahmt dosfit 92 sperm dyubhvc'tdyfiyatanarit
arr'ts'ulvsjli ..... sambamihil lfproduction is taken to proceed out ol'nothing-
ness, products will all invariably consist ol"
Though the soul is spoken of as a part of the
nothing-ness.
Supreme Lord, he is difierent because of his
connection with the gross body. satalt .....

31111 derail-on account of del'ect lfwh atever is really existent un dergoes unobserved
destruction, the whole world will have to attain the
Snails (s74) condition ofnothingness after the lapse of a single
movement. If, however, the world is produced
taritmt ..... syfit (3 75)
again, there will surely result to it the condition of
If the ultimate atoms also be considered to be nothingness, as-mentioned immediately above.
possessed 01' qualities in a comparatively greater
M.ll.ii.23 (II-96)
or lesser degree or even if they do not possess, in
either case they will inevitably be open to defects. samadfi ..... anutpattib
R.Il.ii.15 (H.293) Either there will be no distinction between cause
and ellect or there will be no produmion of the
nu kevalaw't .....
eflect.
It is not merely the admission alone that the
infinitesimal atoms possess colour etc. that is “closet-because of defects
erroneous; even though they are admitted to be
devoid of colour etc., then the error mentioned R.W.iii.l4 (11-624)
ahove comes into existence. In either case, there ubhayalhfi .....
is inconsistency.
As regards both the views, there is error. ln the
M.11.ii.10 (ll-88) case of the view of Bfidan' that they convey those
nityatve ..... abhévah who worship the effect, scriptural passages such
as, ‘Rising up...,' etc. (Ch. VHJ. 4) will he
ll‘ the atoms having colour etc. were eternal, then contradicted. If there be an invariable rule that
ellect should be eternal. Again if atoms are non- they convey those who worship only the Supreme
eternal, the cause of the atoms not being present Self, scn'ptural passages such as, ‘Those who...,'
there could not be the production of atoms. In etc. (Ibid) will be contradicted.
both ways, there will be defects.
M.IV.iii.15 (IV.86)
m desist-owing to defect para ..... uhtatuit (I. 8 7)
S.n.it.2s (387) hi both ways there will be defects. According to
pt'zruasmt'n ..... pmsat'tgub (388) the view that one who worships pmtikn attains the
Highest there is the defect of the incompatibility
On the first assumption will arise the predicament of the attainment. In the second view, that is one
of dismrding the theory oi‘ destruction being an who meditates on pmtika attains the four-faced
uncaused event. On the second assumption will Brahma, there is the defect ofconstruing the word
arise the predicament of insu'uction about the ‘Bmhman' in a secondary sense.
spiritual path becoming useless.
R.H.li.23 (H.299) W dyubhvfidyc'ryuta'nurio-tlie repository
tucrlta't .....
of heaven. earth. etc.

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m dramiqiabhfisyakfim 93 W dvfidaic'thrwal

$1.51.! (145) ‘gr we‘ 'dw'i supamfi’-—two birds (of beautiful

dyaufca ..... arhatl' (146) plumage)

The compound word dyubhvau is formed by dyu R.1.i.l (1.245)

(heaven) and bhi't (earth). dyu-bhfi-Edimeans those fiva and Pam
that have heaven and earth at the beginning.
Since in this sentence the universe, consisting of (individual self and Supreme Sell)
heaven, earth, inter-space, mind, organs, etc.,
have been mentioned as transfixed on some en tit}r swarm dvfidasalaksani-Pimamimfirr'ufi
(Mu.Il_ii.5). Hence the repository of this must
strains (661)
logically be Brahman.
R.1.iii.l (11.1) W dvfidaifihavat-like the dvEdas'E/ta-
sacrilice
dyupnhirfyfidi ..... (11.2)
SJv.iv.12 (855)
That which is described as the abode of heaven,
earth, etc. is none other than the HighestBrahrnan. dvfidlafc'thaval .....

de'ufidinfirr't ..... (11...?) just as a dvidas'r'rha can be both a sattra and ahina,
so also is the case here. The same rite dvfidas'fihais
For in order to tit Himself to be a refuge for gods,
sometimes spoken of (with the verb upayanh') as
men etc., the Supreme Person without however
resorted to by_ many sacrificers in which case it
putting aside His true nature associates Himself
becomes a sattra; again it is informed (with yfijayel)
with the shape, make, qualities and works of the
that a man desiring progeny should be made to
different classes of beings.
perform the dvfidaifiha sacrifice. in which case it
M.1.iii.1 (1.230) becomes an ahina, because of the injunction about
the sacrifice itself and the specification ol' the
lnrd Visnu
sacrificer.

W dramiglabhc'tsyakfirwthe author of R.1'V.lv.l2 (11.645)

the Dramz'qiabhr'zsya on Chfindogya yathfi ..... bhavali
R.1.i.1 (1.249) [n the followingand otherpassagc, ‘Those who. . . ,'
Dramida or Brahmanandin etc. and ‘By means...,' etc. through the
commandments given by the words ‘he resorts to
(upm'n') and he sacrifices (yajati) there arises a
m dravyaprahfirafinode of substance.
difference in mental resolution, and owing to this
R.1.i.l (ii)(l.63) the sacrificial rite is a .mttm in one case and an
ahina in the other.
jfiti .....
M.IV.iv.12 (IVJOS)
The generic character and quality are merely the
modes of a substance. yathfi ..... bhavati
justas the same n'te ‘dvfidaffiha ' (sacrifice extending
IET drastfi-the knowing self. for twelve days) may be kmtu as well as a sat-bra.
R.I.i.l (ii) (1.4) yajamina ..... sattmlvasya (I. I 08)

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W dvitiyam 94 ml dhm'mrm't

There is no contradiction involved in the case of R.I.ii (1.241)

‘dufidaffilm'sacrifice, when it is said to be kratu or
rattm. If the sacrifice is perl'ormecl as desired by W dvaitalalcyazm-expressing itself as the
the yrtjamfina, for only one yajamfina it is a kmtu. world nf duality.
Where there are a number ol' Yajamfinasitis called
a saltm. $14119 (174)
ignoran cc.
W duitiyaM-the second form (of Viyu)
M.IV.iv.23 (IV-123)
Mdvaitavfidin-Dualist (Kanfida)
dvitiyan't ..... Immn'z ([124) R.11.i.l5 (H.242)
The second form of Viyu named Bhitna who ‘3351311? dvaztavijrifina-cognition of duality
destroyed the army of the kurus.
stuns)
W dvitiyapipdagmhana—Percep tion
ofan object for the second time (third time) and ‘aTIFQT d1.-airr't.it'—under two heads.
i0 on.
s.m.a.22(596)
R.l.i.l (1.118) live great elements under two heads: (l) gross-
dmtiyfidi ..... ucyale earth, water, fire. (2) fine-air, space.

Determinate perception is the perception ol' an

was dvymjtukkdyad
objectfor the second time, (third time) and so on.
s.n.tt.11 (364)
138% dvimktt'—repetition
W duyurthaparatfi-charge of duplicity
M.H.iv.23 (11-258)

San/a ..... dviruhtilt

s.u.ti.21 (595)
Repetition of the phrase ‘Ladwida ’at the end ofthe ml dharmmv'z-virtne (the cause)
chapter is meant to emphasise what has been said
throughout. in the chapter. s.n1.ii.40 (613)
1n the Gamdapurfinait is said, ‘In the Vedas and itt jaiminilz .....
the enquiries relating to them there shall be the jaimini considers virtuous deeds to be the yielder
repetition of word or phrases twice at the end ofa of rcsnlrs.
chapter; that all that has been said, previously may
he emphasised. By such a repetition, sanction is R.HLi.i.39 (11.457)
given for admitting all the authorities and yiga ..... many/rte
principles that are not expressly stated and for
rejecting all other systems so that the Vedic system Jaintini is of the opinion that religious actions
may be declared as productive of the higheSL themselves. namely, sacrifices, gifts, oblations and
good. the worship through loving meditation , yield their
fruits.
mi‘! rlvattadarinna-perception of duality. M.lIl.ii.4l (111.151)

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‘IT-i’ dharma ufiii dhannin.

yatalr. . . . bhauati ufiznfufitsnt WmMuayatiiistatfi-lo be associ-

Only that karma which yields fruit, springs ironi ated with two attributes.
the Lord. R.I.i.l3 (L210)
Karma ..... bijarr'i U. 1.51) Attribute ofwearing an ear-ring and the attribute
Being the cause even oi' the rituals (karma) indicates of holding a stick are found to be associated with
veritably the Supreme Lord and this is established one and the same person (Devadatta).
by the Smti-passage, ‘He alone....' etc.
minim dEntarepa-from the standpoint ofa
mi rihm-ma-religious duty dificrcnce of characteristics.

s.l.i.4 (19) 9115.17 (318)

firimw't ..... dhutmrihhywh vyfikym ..... ananyasya

Ritual performed by the body, speech or mind is The condition in which name and form evolved is
what is called religious duty, as established by different from the condition in which name and
scripture and traditional codes. form are not so evolved. Hence although thc
effect existsasnon-diflerentfrom the cause hcforc
R.I.l.ii.31 (H.308) creation, still from the smndpointofthisdiflercn cc
merit in conditions the effect is declared to he non-
existent before creation.
gau' ..... uyfipi
R.II.i.18 (H.259)
According to the jains dhama is that particular
Sfl .....
substance. which. in regard to things possessing
motion. forms the cause of motion. and which For indeed, that teaching relating to non-existence
pewades the whole world. is given because Lhat same effect was in association
with a dillereut property. Indeed it was in
m dharmajijfifisz'z-‘the enquiry into association with a diii'erent configuration. It has
religious duty‘ been already stated that existence and non-
existence are two attributes ofsubstances. In regard
Stu (6) to this world, which is pointed out by the word
R.l.i.l 91.27) "l‘his’. name and l'onn constitute the attribute of
the existence. whereas the opposite of this attribute.
Thc Primrzmimfin'ztfi ofJaimini begins with ‘alhz'ttn
namely, the atu'ibu te ol'non-existence is the subtle
dhnnnrijijfiitfi' (Then therefore the enquiry into
condition of the world.
dharmn).Dhrirma is defined in the Pfinlrtmz'mr'nitsfi
to be ‘that thing which has the characteristics ofa M.l'l.i.18 (H.35)
commandment’.
on account ol' certain attributes.
llfii'fl rlharmajr'ianhkn owledge ofreliginus dn ty avyakta ..... ucyrm
5.11.1 (s) on account ol' some particular attributes like the
state of being not manifest, oi‘ being absolutely
nbhyudayaphalan't .....
dependent etc.
Knowledge of religious duty has prosperity as its
fruit. EH1 d/rannin-that which possesses attributes
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“Hmm dharmz'..... savyapeksn m dhc'tmtftavat

stn (2) Supreme Self in the text ‘But when...‘ ELC.

(Br.IV.u.15).
12.14.130.210)
R.l.iii.8 (II-19)
We!‘ dharmipmtiyogtjr'u'ina- asya .....
savyapakw-that which depends upon the
knowledge of the thing characterised by the Whatever attributes are declared in the scriptures
non-existence ol' knowledge and also upon the in relation to the bhiman they are all appropriate
knowledge of the thing which is contrary to the only in relation to the Highest Brahman. The
same non-existence of knowledge. attributes of immortality, independent self-
susten tation, being the sell oi‘ all. being the
R.l.i.1 (ii) (1.8) producer of everything—these and other similar
attributes certainly belong to none other than the
flfifii': dharmnhtdt-On accountof the characte ri- Supreme Self.
stics having been stated.
M.1.iii.9(I.249)
s'.t.a.21 (123) SllTUfl ..... [ll

[mmmeivamg'a .....
The attributes of ‘being everywhere,‘ etc.
The characteristics of the Supreme Lord are mentioned in the text are appropriate for the
obviouslymentioned in. ‘Hewho. . .,' etc. (MuJ. 1'. 9). Supreme Self.
R.l.ii.22 (L323) mm dhfitusfimya-equilibrium of the
yah ..... humours.
in the passage, ‘Ile who...,‘ etc. (Mm/.19) m4 (2s)
Otnrtiseience and Other attributes which belong mdhfimaavat-likc holding (the sacrificial
only to Him are mentioned. fuel)
M.l.ii.21 (1.208) s.m.tv.2o (730)
alha ..... gunakah dhftraijtavat .....
There is a clear mention of the charaCteristic of as in the case of the holding ofthe sacrificial fuel.
Vtsnu in the text, ‘Now two...,' etc. which states in the text, 'IIe shall. . .,‘ etc, even though the fact
ll tat Hart is the subject matter ofhigher knowledge. of holding above appears to constitute a single
idea along with the fact of holding below, still an
m5 dhannopapattas'wand because the injuction is admitted about holding above, since it
characteristics are appropriate. relates to a unique fact.
Stats (158) R.ITI.iv.20 (II-546)
apt' ..... fmtyanturfit yathi ..... aprfipmtvfit
The characteristics of bhiman mentioned in the ln the funeral ag'niholra, the following passage is
upanisad are appropriate for the Supreme Self. given, ‘Bearing the. . . ,' etc. That passage is similar
For instance the. absence in the bit-Emmi of such in character to a repetitive reference; yet as the
acts as seeing in the text ‘That is....' etc. bearing above the ladle has not been already
(Ch.VI.xxiv.J), is also seen with regard to the arrived at. it must be accepted to be an injunction.

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HI'W'IT dhfiranfi Ell?‘ dhyz'mmr'l

M.1l1.iv.20 (111.306) e-umit ..... t'tyfideft (I 71)

as that of the. study of scripture In this context it is shown that the small space
under consideration has the glory of holding the
yatht't .....
worlds in position. And this glory is knovm from
just. as the study of the Vedas is laid down for the another text to pertain to the Supreme Lord
three classes, so acting according to their own will alone.
is a rule meant only for the wise.
R.I.iii.15(II.41)
mdhfimnfi—steady concen tration of the mind Id .....

on a particular object. ltt the passage-‘He is the bridge...,‘ etc., the state
R.l.i.l (1.222) of being the support of the world is declared,
relation to the daharfihfifa and this goes to show
an aspect of Yoga. that the daharfiltfiiais the HighestBrahman. In deed
to be the support of the world constitutes the
Wdht'tmfirli mfi1ga—the path that commen- greatness of the Highest Brahman as seen from
ees with smoke. the passage, ‘He is...,' etc.
M.IV.iii.l (IV.7l) M.I.iii.16 (1.270)
dhfimfidi ..... nimayiit esa ..... dltrlalt
The path which commences with smoke is for Because the supporting of the whole universe is
those who perform sacrificial rites. predicated to the. small space (Supreme Lord) in
the text, ‘This is the bridge, the main support‘
@811“: dhfles'ca mahimnab—and because of (Ch. VIII. 4). The greatness of l Iis glory is described
(Brahman-‘sJ greatness as the support. in the passages, ‘He is...,' etc. (Br.W.iv.22) and
‘The world subsists by I-Iim who is the Lord of
status (170) a1l...,’ etc.
dhg'tes'r}: ..... dahrtmb
ETFl' dhyEn-mr'kcontemplation
also from the [actol holding the worlds in place,
it follows that the small space is the Supreme Lord. sit-t (26)
ntha ..... iti dhyfinmia .....

ln the passage "Then, again. . ..' etc. (Ch. VlII.t'v. 1), Contemplation, thatis thinking about, even though
the word ‘vidhylz" means an impounder (which this is mental, still since it is dependent on a
holds in position), it being placed in apposition person, it may be ellected or not effeeted, or
with the word ‘sell’ (which is in the Nominative elTected in a dill'et'ent way by the person.
Case); l'ut' the sullix ‘ktic' is used, according to R.I.i.1 (1.55)
granunar. in the Nominative sense.
meditation
As a dam is an impounder ofan expanse ofwater,
so that the cultivable lands may not lose their dhyr'inmit ca .....
demarcation, so this selfis a clam, to prevent these ‘Meditation’ means steady remembtmice, i.e. a
worlds, divided according to the different planes, continuity ofsteady remembrance, uninterrupted
viz. the bodily plane etc. , from gettingintermixed. like the I'low of oil l'or, lit'nt memory is declared t0

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Wit“ dhyzinaniyoga 93 m dh'uani

he a means of [inul release in the passage, 'd-te s.tv.t.s (783)

memory. . .,' etc. Such nteutoiy is ofthe same form
apt' ca .....
as direct perception.
The meaning of the term ‘concentration' is this,
wurit'rfipu ..... s'abdasya 1.111 (I 60)
namely the setting tip ofa continuous stream of
Firm memory is denoted by the word bhalth' similar thoughts. The verb ‘to concentrate.’ is
(devotion) because the word bhalttiis synonymous appliedfigurativelytoonehaving hislimhs relaxed,
with ufu'tmna (worship). gaze fixed, and mind concentrated on a single
object. This proceeds easily for one in a sitting
R.I.i.4 (1.152)
posture.
jrifitfirtha ..... dhyfimttyn
R.1V.i.8 (11.581)
Meditation is the same as an unbroken flow of
nididhyfisilaayalt ..... bhfi'uini
memory relating to a thing that is known.
As stated by the text, ‘The Self...,' etc. (BLII. 4.5)
R.1V.i.l (11.571)
the mental activityis ofthe nature ofmeditationlt
Ilhyfinam ..... mfitmm requires as its necessary condition, concentration
of mind.
'dhyfina ’is contemplation and contemplation is ol'
the nature ofa stream of remembrances; but it is M.lV.i.8 (IV.17)
not mere remembrance.
naimnmryan't ..... tattu
R.1V.i.8 (11.581)
Meditation is explained to be the uninterrupted
dhyc'malia ..... ultlan't cause ol'tnental activityand thisis possible only for
him who sits up.
By meditation is understood thought directed
upon one object and not disturbed by the ideas of
other things.
Elm dhyfiyin-one who meditates (on Brah-
man)
M.l.i.l (1.36)
R.I.i.l (1.248)
s'mmnrm't ..... z'syate
'l'o hear the scripture, to reflect 0n the things sire dhyeya—thing t0 be meditated upon
taught therein and to meditate thereon and to be R.1.i.4 (1.145)
intensely devoted to the Lord are the only means
of the direct realisation of the Lord.
Iiifil' dhvani-sound
M.1V.'t.8 (1V.17)
states (194)
mu'mnlugmit manow'ttift .....
ynlt ..... pratyabhtjfifiyamiinatvét
Cttinten‘upted mental activity.
This sound is that which reaches the. car of a
distant hearer without apprising him of any
Gl'lfifil'qi'l'l‘ dhyfinam'yoga-ittiunction relating to
distinction of letters, but invests the letters with
meditation. such differences as high or low pich etc. in his ears
R.1.i.4 (1.154) as he approaches nearer. The difference in
loudness etc., is a creation ofthis sound and notof
m dhyiinficm-and because ofconcentration the letters as such; for the identity ofeach letter is

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‘I 75d‘ nu karma 99 =t at ‘Ffl'd ( vtti'trst) 'na ca smfirtmr't (s'fi'rims'w)
recognized at every fresh utterance. There was neither the sight of the effected
Brahman nor the resolve, such as ‘May l reach the
=1’ Bid 1m ka'rma—tlo action effect Brahman‘ for the men of knowledge.
s.n.ti.12 (367) if? a‘: 1w ca (insult-also no defect arises.
tadwmh ......ryfit (369)
s.n.tti.so (462)
From the absence ol'anywell-determin ed cause of
myarh ..... fisahkaniyfi
action, the initial ac Lion cannot occur in the atoms.
There should be no such defect as mentioned, as
R.H.ii.11 (H.291)
the contact between the soul and the intellect
ubhayathcijn' na sambhu'uali persists, so long as the worldly state of the soul
continues.
In both the eases, primary motion of the atom is
not found. R.H.iii.30 (H.365)
M.Il.ii.l2 (11.83) cakfirfit ..... sumu ccinotz'

it"uara ..... abhritm}; Through the word ‘ca’, what is added here is this:
Like knowledge which isan attribute, the individual
The activity ofatoms does notexist during pmlaya.
selfis also self-luminous in its essen Iial nature, and
itis therefore nothing wrong to denote that self by
i‘ I’ ‘lira m: na ca luirye prala'pattya- the word ‘vifrifina’.
bht':mitdhil_t—The i'irm resolution about
attainmen L is notconcernedwith the conditioned M.lI.iii.30 (H.182)
Brahman. no contradiction.
S.Iv.iti.t4 (332) The contradiction affecting the authoritativeness
apt ..... [Ira/trialvfit of the scripture does not arise.
Moreover, the firm resolution about attainment
‘t it ‘and na ca smiirtafl'tr-and not the one
expressed in the text, ‘MayI attain.. .,' etc. (Ch. VIII
mentioned in the smpi
xiv. I) is not directed towards the conditioned
Brahman, for the Supreme Brahman, as s.t.ii.19 (120)
distinguished from the conditioned Brahman,
The pradhfina mentioned in the Sirikhya s'mfli
forms the topic under consideration as is clear
cannot be meant by the term ‘internal ruler‘.
from the preceding text, 'Ile who...,' etc. (Ibid).
M.T.ii.19 (L205)
R.IV.i.ii.l3 (ll-624)
na . . . . '. antatyc'tmi
na ..... himttyagrtrbha
The internal ruler is not the Pradhfina (matter)
This intention to attain is not. in regard to the
which is the subject of the Kapila .wnrti.
effect Hi-mzzyagarbha.
M.IV.iii.l4 (IV.86) WQ'H'EK Wfi ) no casmr'trtarit. (ifitit'aica)—and
(They had) neither the sightofnor the purpose of not that which smy'ti assumes and not the
going to the conditioned Brahman. embodied one.

rmhi ..... R.I.ii.20 (1.321)

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a ennui 1m tat/imam 100 Wm ‘E1 a’ 'na devatfi bhfitan't. ca

smfirltm't anlmyfimi ..... R.I.ii.3 (L294)

Thatwhich is dealt with in the smyta' ofKapila is the tamiman't .....

Pmdhfina. The embodied one is the individual
To those who reflect well on Brahman who is such
self. Neither ol' these can be the internal ruler.
an ocean of auspicious qualities. there cannot
arise the doubt that, in the context under
=1 m na lathfituan'Hhat kind of parallelism discussion, the individual soul could be in all the
does not apply bodies at the same time.
imam (sas) . M.1.ii.3 (1.166)
rm. . . . .
rkasya ..... etm
The comparison with the reflection ofthe Sun in lt is impossible and against reason that one and
water cannot be reasonably upheld here in the the same individual self could be in all the bodies
case ol the self, since nothing like thatis perceived at the same Lime.
liete. The illustration is inapt.
R.I.1I.ii.19 (11.349) ‘Iqfi'i'a na {nip-not in the case of the third state.
rm ..... arUmlJ s.m.i.is (550)
‘There is no such state nfthings‘. The meaning of na ..... Edarlavya/j
this is that the thing illustrated is not similar to the
Not much importance is to be attached to the
thing given in illustration.
fixity ofthe number of thc oblations as five, so far
M.lIl.ii.19 (111.117) as the acquisition of a body in the third state is '
concerned.
That state is not (fully realised).
RJHJ-IB (11.418)
bhalttin'l ..... abhi'qyaflale
1m ..... apeksr'i
Without devotion, the likeness which the soul
hears to the Lord is not fully manifest. The third ‘place’ does not4 l'ot' the origination of
a new body. depend on the lil'tlt oblation. 'l'he
‘13W: 1m tus’fi1imft—Surely the embodied soul term, ‘the third place’. denotes mere evil doers.
is not meant. M.H1.i.19 (111.37)
s.t.ii.3 <99) There is no pleasure in the third.
lu ..... gunah na ..... suhhan't
The word ‘tu 'is used to sign ily emphasis. Brahman ln the lowermost region of hell. there is no
alone is possessed of the qualities of being pleasure.
identified with the mind and so on.Theindividual
souls cannot have those qualities. ‘I’ m ‘id I’ na dwatfi bhi'uan't m-neither the
.fz'uim ..... (100) deity nor the element.

The word s'c'trim means one existing in the body. S.I.ii.27 (136)
The individual being exists in the body alone; for na ..... vais'ufinarab
it does not exist anywhere else apart from the
body, which is the seat for its experience. The Deity of Fire is not Vaisvanara. The Element
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aa after:
‘cast: na
M domlr
dosalt 101
101 "l mu:
‘1 m: m.
no. bfirflmlj
bfirihalj

Fire is also
Fire is not Vaisviinara.
also not Vaisvinara. M.Iv.t.4 (IV.8)
M.IV.L4
R.I.ii.28
R.I.ii.28 (1.345) mima
mima
.....
..... héryé
k61yé
\’ai§v5nara not the
is not
Vaisvinara is the deity (Sun) nor even the
the From wrong notion
From a wrong notion that be caused
that may be caused by the
the
Element
Element (Tejas). words of
words of such
such texts as, ‘Meditate
‘Meditate on names as
Brahman‘ the
Brahman‘ the symbol should
should not bebe identified
identified
M.I.ii.27
M.I.ii.27 (L225)
(L225)
with Brahman.
with Brahman.
.....
Mm
agm' ..... abhidhiyate
abhidhiyale
The
The word Vais'vanara in the
word Vais'vfinarain passage is neither
the passage neither the
the Wm pray ty’anavatt-ufit—nOt the cause,
prayq'anavattufiknm cause,
deity Fire the Element.
Fire not the Element. owing to the need of
the need of some motive.
motive.
S.II.i.32
S.II.i.32 (339)
(ass)
"Till: dosab—no fault
"Til: mz dosab—no fault arises.
arises.
S.iI.iv.u
S.n.iv.u (508)
mtrma
.....
cetrmn .....

Now, it
Now. it is a matter ofcommon
ofcommon experience that that an
.....
na ..... dasalt
dosalt
it is conducive
conducive to his
engages in
intelligent man engages in an activity, only when
purpose. The
his purpose. The creation
when
creation ofthis
ofthis
The
The defect ofa fresh
defectofa fresh object being needed
needed does
does not
arise. spherical universe
spherical task. if
universe is a huge task. this effort
If this effort be
imagined to be
imagined be conducive
conducive to some purpose of
some purpose of the
the
R.II.iv.10
R.II.iv.10 (H.395) Supreme Self, then then the
the mention
mention inin the
the Vedas of
of Its
contenment will be
contenment contradicted. if
be contradicted. If there
there be
be no
.....
asya ..... mini
mim'
purpose,
purpose, then
then there
there will be
be no activity.
activity. Hence
Hence it is
defect which
That defect
That which was raised
raised because
because itit has
has no incongruous to hold bold that
that creation
creation stems out from
action. that
action. that is because
because this devoid of
[Irina is devoid
this [nfizza of that
that an intelligent
intelligent being.
being.
action which
action which isis of
of particular use to the
the individual
individual
R.11.i.32
KIM-32 (11.271)
(11.271)
self. defect) does
(that defect)
self. (that not exist
does not exist.
M.I].iv.l2
M.I'I.lv.l2 (H.237)
(H.237) ifvarasya .....
isvamsya ca .....
It may be
It may said that
be said the Supreme Lord
that the Lord is not the
itaresfin'z
itaresfin'z
.....
..... yujyate
yujyate
cause ofof the
the world, because the
world, because the Lord
Lord has
the
has no
no
The other breaths
The other breaths being instruments
instruments (organs)
(organs) purpose
purpose in such creation.
creation.
and the Chief not being an instrument
and the Chief (organ) it
instrument (organ) it
admit that
proper to admit
is proper that chief
chief breath
breath is superior to The
The Supreme BrahmanBrahman who has all His desires
desires
other breaths.
all other
all breaths. fulfilled
fulfilled has purpose to achieve
has no purpose from the
achieve from the
creation of
creation of the world. Nor
the world. the creation
Nor is the creation for
for the
the

‘Im
? “his an in the
prafiko-not in
na promo—not the symbol
symbol
sake of
sake ol' another.
another.
M.II.i.33
M.II.i.33 (11.55)
s.rv.i.4
S.lv.i.4 (775)
badhniyEt-one should
na. . .. badhniyfit—one
. should not fix the
the idea
idea of
of the
the
atha
.....
alha ..... slrsgi};
sisal;
self on the
self the symbols. ln accordance
In with the
accordance with the Brhudc'rmzryaku
Britadt'tmpyaku statement
‘Now this..." the
‘Now this..." the Supreme Lord
Lord has got all
always got
has always
RJVJA
RJVJA (11.576)
(H.576)
his accomplished. Hence
purposes accomplished.
his purposes Hence creation
creation oi‘the
oi'the
pmtilu .....
pmtilu ..... kfiryan'l
kivyan'i Lord
Lord has
has no purpose.
purpose.
On the symbol, meditation
On the meditation should be made
not be
should not made as
the
the self.
sell‘. WITH: b5dha)_r—no sublation
‘FIN: na badhab—no sublation

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=I we: 1m bhfi'uab 102 ash-amiss: M lakfipam'lt
s.m.tia.49 (693) Bidm'iyana thinks that leaving out those who
meditate with the help ofsymbols, the Superhuman
naivrm't ..... bridltt'lavyalli
Being leads all others, who medidate on the
1t is not proper to ascertain on the strength ofthe conditioned Brahman to the world of Brahman
context that by forming parts of some rites they Itself.
sublate the view of being independent rules.
R.IV.iii.l4 (11.624)
R.III.iii.47 (H.520)
mgr ..... m
The weaker means of proof, that is the context
Badariyana opines that the group of escorters
cannot refute what is established by scriptural
beginning with the god ruling over light leads
statement. inferential marks and syntactical
those who worship the Supreme Brahman and
connection.
also those who worship the individual self as freed
M.I_II.iii.50 (111.245) from the prakrtiand as having Brahman for its self.
ataft ..... bridal: M.IV.iii.l5 (IV.86)
There is no authority which conuadicts the view ubhayatra ..... nayati
that release is the result of knowledge.
Vfiyu, the Lord 01‘ vidyut leads apmtikdlambmzas
(gods) to Bralunan direcdy.
"1' \Il'l’: na bha'wa/p—no existence.
s.tt.ii.so (401) 7R‘ nave-man

na ..... bhatumli' R.m.iv.14 (H.543)

The tendencies cannot logically exist; for according na' ramata iti namft niswr'tgah (5.8.543)
to you, objects are not perceived externally. It is
An individual self who does not take pleasure (in
precisely owing to the perception of objects thata
the material happiness) i.e., one who is having no
variety oftuental tendencies corresponding to the
contacts is called 'nam'.
diverse objects can arise.
R.[I.ii.29 (H.304) ‘(W 1m lohas't'mykthat which is not devoid
na ..... sarhbhavati of created worlds.

There can possibly be no existence of mere R.I.i.3 (1.131)

knowledge unassociated with objects. kiln-(Time)
M.Il.ii.30 (11.102)
i til-mafia na lokfipattihfihe world does not
not consciousness
become
na ..... jagat s.ttt.iti.51 (697)
This world is not mere vijrifina (thought). yathfi ..... tadvat

“fit nayati—He leads As in the teXt, ‘O Gautatna...', etc. (Ch.V.iv.l,‘ the

world does not become a lire just because of the
s.tv.tit.15 (s42) analogy of fuel etc. So also is the case here.
aj'n'alikfilambiin ..... mnyrm' R.1]'I.iii.49 (11.521)

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There
at Wm
=t at firth“ M
na v6 viiesfit

is no attainment
There is attainment of
ol' the
the world.
world.
103

R.[I.iv.8
R.[I.iv.8 (11.394)
(11.394)
=1
=1
m 1m ffikhfim
m na ifikhfis'u.

no .....
na ..... bhavati
bhava ti rm
110
..... utyale (H.395)
..... myate

1n deed,
In here [or
deed, here l'or that within the
person who is within
that person the orb. The main
The vital breath
main vital not the
is not
breath is mere Element
the mere Element of
ol'
there
there is not as in the case ol'Mflyu, the
in the the attainment
attainment Air is it
nor is
Air nor its action.
it its action.
of his world,
world, that is reacl'tiug
reaching his place.
place.
M.II.iv.lO
M.11.iv.l0 (11.233)
(11.233)
M.lII.iii.53
M.lII.iii.53 (111.253)
(111.253)
nor does other regions constitutes
does attaining other final
constitutes final
cestfiyfiriz
cestfiyfiviz
.....
..... syfit
syfil
From the
From ‘The word
statement, ‘The
the Statement. word ...,' etc. it cannot
release.
release.
he held
be held that
that the smti declaring origination refeis
the Eruti refets
1m
710
.....
..... to the elementair
elementair nor its function
also denoted
denoted by the
function though they are
the same term.
term.
Final release
Final release does consist in
does not consist in merely attaining
certain
certain regions.
regions.
WW1“; viyut-not Ether
WW1“: viyut—not Ether
WWWna viiesfit-rather not because of
WWWna v5 viiesfil—rather 3.1mm
S.n.m.1 (421)
distinction.
distinction.
S.nt.iii.2t
S.111.iii.2l (649) .....
na ..... ulpadyate
utpadyate
The spatial ether is not created.
naiua
.....
nai-ua .....
R.II.iii.l
R.lI.iii.l (11.340)
(11.840)
Rather both the
Rather both the secret
secret names are not
names are not to be added
to be added
to both because of
both because distinction. That
of a distinction. is because
That is
distinct
.....
because mt ..... utpadjate
ulpadjate
they are firmly associated
associated with
with two distinct places The spatial ether
The spatial ether is not created.
created.
of
of meditation.
‘

meditation. i
M.]I.iii.l
M.]I.iii.l (1H 17)
l7)
R.Il'.l.iii.2l
R.I[l.iii.21 (11.483)
(11.483)

.....
na ..... vtliesfit
meta
na .....
1m ..... a-nutpauimal
a-nulpattimat
Ether
Ether is not without
is not without origin.
origin.
This
This is for as Brahman
not so, for
is not Bmh'man is be meditated
is to be meditated

3m
in two different
when in ahndes, the
different ahodes, the meditations
meditations are
‘Tm na s’fikhim—Not he confined
s'fikhrim—Not to be confined to-the
to-the
separate.
separate.
branches (of the
branches (of Vedas where
the Vedas they occur)
where they occur)
M.111.iii.22
M.IIl.iii.22 (111.194)
(111.194)
S.m.iii.55
S.m.iii.55 (702)
.....
na ..... gjrhitih
na .....
ate ..... (70))
nu ete ( 70])
The
The comprehension
comprehension 01‘ all the
ol' all qualifies by the
the qualifies the
term ‘fitman’may
‘fitman’may or may not
not arise,
arise. as the
the eligible
eligible The meditations
The meditations connected with the
connected with the accessories
accessories
differ in their
differ in capabilities and
their capabilities and qualifications.
qualifications. remain confined
not remain
will not
will confined each to the
each to branch of
the branch of
their

W
their Vedas.
Vedas.
W
‘i’ HEM 7m veiyukn'ye-neither air
1m véyukriye—neither air nor
nor its
its R.111.iii.53
R.111.iii.53 (11.524)
(11.524)
function.
function.
S.n.iv.9 (505) ..... 25)
trymmlisphmn (U. 5525)
na ..... rryarlalisghmn
Meditations connected
Meditations with subsidiaries
connected with like the
subsidiaries like the
.....
vyip'a'rafi (506)
rm ..... vyfip'a'mft udgilhu etc. are not confined to their
not confined their particular
Hfiztuis neither
Prawns neither air function ofthc
nor any function
air nor ofthc organs.
organs. branches of
branches of the
the Veda.
Veda.

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‘l W 1m sesasasthi 104 ‘I m: 1m sthz'matalt

M.III.iii.57 (111.26“ M.l.iv.12 (1.367)

Irmm ..... yasmin ..... uirodhab

The meditation of etc. of Brahma and the other ln texts such as, ‘1n the ...,' etc. (By. Witt”)
gods depending upon the limbs of the Supreme though the terms denote plurality of things, there
Person should not be with the comprehension of is no difliculty caused.
all attributes that are declared in every s'fikhfi. every
Veda. 1W: na sfimdnyfidapyupalubdhela-
not even on the ground of similarity because of
3W na fesasasthPThe sixth case is not in the this being observed.
resid uary sense.
s.tn.iii.51 (597)
s.i.i.1 (7)
nu ..... sambhavati
but only in the sense 01' the Objective Case.
Not even from the similarity with the imaginary
soma etc. are the fires, lighted up by the mind etc.
3m 11a saizkhyopasmhg-rahfidapFnot to be considered parts of a rite. since from the
even on the strength of the mention ol' number reason like express statement adduced earlier.
s.t.iv.11 (244) they are seen to serve merely human purposes.

na ..... lmrtavyfi (245) R.III.iii.46 (H.521)

No hope of Vedic sanction of pradhrina and the Not so, because this being observed on account ol'
rest should be entertained even from the mention similarity.
ofnumber. na ..... atidafalt
R.I.iv. ll (11.1 21) From a transfer er assimilation of this kind it does
parim ..... profile/i (H.122) not necessarily follow that things ol' dill'erent
operations are equal. and that hence those altars
Even assuming that the expression, ‘parica ofmind, and so, must connect themselves with an
parimjanfih' denotes the number twentyfive, it actual outward performance. Indeed U'ansler is
does not follow that the categories of the Sinkhya obtained through havingin common the character
are meant. ofbeing the destroyer ofall etc. as in the lbllowing
via sfir'tlthya ..... (H. 1 23) passage—‘ He the...,‘ etc. (SJ B. X.3. 63).

The word ‘apt’ 'is intended to show that even the M.IIl.iii.53 (111.753)
suggestion oftwen tyfive principles cannot possibly not from the ordinary sight
be made by the expression 'pmica paficajanfih’,
hecause there are no five collections each ofwhich 11f] .....

is made. up of five principles. Final release does not result lrom the ordinary
(ital; ..... safij'ririvilguyah perception ol' any form ol'Bralnnan.

Thc compound word 'pmimjrmr'tlt‘ refers m no 11mm: 11a sthfinatab-not according to differ-
kind of collection. Ir means a specific name in
ence of place (limiting adjunct)
accordance with the grammatical rule ‘A word...,‘
ctc. (Pfi. 511111.50). SJILiiJl (552)

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7I’ m na svapnfidivat 105 =iT=lT mini

tadfipi ..... S.rv.i.4 (775)

Even by association with the limiting adjuncts a no ..... prasaitgfit
substance that is different in kind cannot change
An aspirant cannot think of the separate symbols
its nature into another. Adjuncts are conjured up
ashimsell'. The reasonin gis hollow that the symbols
by ignorance.
being forms of Brahman are Brahman Itself, and
RBI-ii.“ (II-434) hence are the same as the self; for that would lead
to brushing away of all the symbols.
na ..... sambhavati
R.IV.i.4 (H.576)
Even through contact with ‘places’ such as the
Element ofEarth ete., there does not accrue unto 1w . . . . . mz'm'arh
the Supreme Brahman, even the trace of any
Indeed the self of the worshipper is not a symbol.
wrong aims.
in the worship ofqrmbols. the symbol itself has to
M.III.ii.ll (111.98) be worshipped, and not the Brahman; but the
Brahman is merely a particular attribute of the
na ..... ripam
VlCWlng.
Even from difference of places, no manifestation
M.IV.i.4 (IV-8)
of the Lord becomes diflerent ii'om Him.
He (Visnu) is not the symbol
3W1“: mapnfiriirmt-not like dream etc.
yutult ..... bhavatz'
s.u.ii.2s (400) Because Lord Visnu is not the symbol.
na ..... arhati
The perceptions of the waking state cannot be WHT n5nr'r—di£ferent
classed with those in a dream. s.m.at.ss (707)
R.]I.ii.28 (H.303)
ma .....
wap'na ..... sfimyam
Even though the object of meditaion may be the
Dream-cognitions are originated by organs im- same, still the meditations ofthis class ought to be
paired by certain defects as sleep etc., and are difl'erent.
moreover sublated by the cognition of the waking
state, while the cognitions of the waking state are
R.l]I.iii.56 (11.528)
of a contrary nature. There is thus no equality m ..... bhindanti (H.529)
between the two states.
Vidyfis are marked by difference. Those uidyfis
M.lI.ii.29 (H.101) which teach the recurrence of cognitions relating
to the Brahman as associated with the attributes of
The world is not non-existent like dream.
being the only cause oi' the world. etc., that are
na ..... abhr'wnlt taught in difl'erent contexts, and which are of the
It cannot be said that as the creatures of a dream
form of the recurrence 01' cognitions in these
etc., the world too. thoughan objectofperception, Vidyfis are distinct from one another.
is non-entity. M.lII.iii.60 (III.268)
iii": na hi salt—lndeed, he is not that. bkimatvan'i ..... pmtiyale

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m nfinn't-ua lOl'i amsnaifimrfiur: nfimajrifinfidhihfin'gmb

The perfectn ess of the Lord is revealed in difl'erent bavingvarious forms also can be logicallyjustified.
degrees in the meditation ofthe eligible souls.
Wm nfinfivyapades'fit—because it is
W nfinfit-ua—plurality mentioned as difl'erent.

$114.14 (310) S.11.iii.43 (47s)

Plurality is confirmed up by false ltn owl edge. nfinrivyapades'fit .....
R.l.i.l (L206) Unless there is some dissimilarity, the statement of
dilierence as in ‘He is....' etc. (Ch.VIII.-v-ii.1) and
Mnimibhfivfihon account of diversity. similar texts cannot bejustified.

s.I_iv.u (244) R.Il.iil.43 (H.379)

nfinfi ..... because distinction is taught

For, these twentyfive (Sinkhya) categories are nfinfitrm ..... rlytt'ynte (II. 38)
diverse indeed. They do not have five common The teaching relating to distinctions between the
qualities to form five groups, in which case alone Brahman and the individual self is seen declared
one could have split up the number twentyfive by means ol' the following among other relations
afresh into live divisions of five each. between them: the relation of the creator and the
R.I.iv.ll (H.121) created, of the conu-oller and the controlled, of
the ominiscient and the ignorant, of indepen-
estin't ..... dence and dependence, ol'purity and impurity, ol
Because they are different from those given in the being the inexhaustible mine ol'auspicious quali-
context here. That is, because these ‘paficajam'zfi' ties and its opposite, of Lord and the dependent.
as qualified by the nurn berfmim (five) are distinCt M.II.i.ii.f13 (H.108)
from the principles ofthe Sankhya. For in die text,
‘In whom...,’ etc. ‘In whom‘ shows the five people On account oi‘ his being declared to be variously
to have their abode, and hence their self, in related t0 Him.
Brahman, and in the continuation of the text, mZm't ..... avarerta
‘llim, 1...,‘ etc., the ‘Him’ connecting itself with
the preceding ‘in whom‘ is recognised to be Texts like, ‘May the, ...,‘ etc. declare the soul to be
Brahman. The five five-people must therefore be variously related t0 Brahman (as the son, friend
difi'erent from the categories ofthe Sankhya wstem. etc.)

M.I.iv.l2 (L367) talhE. . , . . m

For the Lord manifests Himselfin different form s. The Pfirfiiaryayanafruli states. ‘The individual soul
is difl'erently designated as father, son, brother,
tasyat'va ..... ca etc.

The Supreme Lord assumesvarious forms in .l-llu'tia

and other things. WM: nfimajfiinidhikfirigtah-those
who are eligible for initiation in respect of the
farim ..... prh'fltatvfit ([368) knowledge of the mcred names of the Lord.
ln as much as the Lord is the regulator of Prcipa M.Li.l (1.30)
etc. in live diITerent places within the body, His

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11m namndeymit 107 WW Nfirfiyafta

anlyajfi ajn' ye him/culls sweet disposition, affection and generosity, who is

free from even the smallest taint of all that is evil.
Even those of the lowest caste devoted to the Lord
who is free from all sins, who is the Highest Self,
the Highest Brahman and the Highest Person.
W namadqtmh-ttame
R.l.ii.l (L284)
s.1.t.s (46)
tarlemm't ..... uhtnn't
(all modifications)
lt has been pointed out that. He who is taught in
R.H.i.15 (H.252) the Vedinta is none other than Narayana, who is
tat ..... mimadheymh beyond the sphere within which all other means of
knowledge (than the scripture) operate and who
a special name which is applied to an efl'ecL is quite distinct from all things other than l limself
by reason of His being an Ocean of infinte noble
mm nfimarfipayomiwahité-dilleren- qualities such as the quality ofwilling the truth etc.
tiator of name and l'onn
M.l.i.l (1.1)
R.I.iii.42 (TLQO)
Nfirfiyana .....
fikiis'a (Brahman)
Nr'miyapa, who isperfectin every kind ofexcellence,
destitute ofdefects, who is the objectofknowledge
WWW nfimarfipam'kfimbhedo- and the goal of attainment.
pt'zdltit'isistkOne as possessed of the limiting
adjunctconsti Luted hy the diversities ofthe universe lathfi ..... hi (1. 7)
which is a modification of name and form.
The words data and am are synonymous. The
s.t.t.11 (49) negative particle ‘1151i’ conveys the sense of the
opposite. Therefore the word ‘mini/i ‘conveys the
Brahman
sense of the opposite. Therefore the word ‘mirfift’
indicates perfections which ‘.tre opposed to
m nfimnm'pm/yr'zharaqm-the differen-
imperfection. The one who is the repository of
tiation of names and forms.
(mini) (auspicious qualities) is Nfirfiyana.
9.14.6 <42) -..,
Since the negative particle ‘nan also conveys the
R.I.i.13 (L205) idea of nonexistence, the. one who is not the
substratum of ‘am ‘ (defects) is called as Nfiréyaqza.
Samastesu ..... vyfiltamgmrr't
The word ‘N6mn'z' means knowledge according to
The differentiation of endless names and l'onns three interpretations: 1) that which is related to
results from the entrance of the individual self, nams (living beings), 2) thatwhich is notdesn'oyed,
which ham the Brahman Himself for its sell'into all 3) that by which there isno unhappiness. Nlirziyatta
the non-intelligent things. means, one who is the object and locus ul' such
knowledge.
=lTl'l'fl'Ill' Nc'trfiyana-the Supreme Lord Niriyana
The word ‘ttfi-rfilt' also means the released souls on
R.I.l.2l (1.245) the ground that l) they do not have defects 2) they
apt-nu ..... ili do not have unhappiness and 3) they do not have
desu-uction. Now the one who is the support of
Nart'tvana, who is the ocean of boundless mercy, these liberated souls is .Nfiniyuna.
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W nasadiya l08 fiat .....srt'rFew. miyma ......amadibhyagt
Thus this word ‘Nfirfiyaaa' should be understood it becomes altered in form and is, in consequence.
like the words nagn and nakha. found in conditions which last only for a time.
Or, this word Nfirfiyapa establishes that Nirfiynaa
is the only person who is to be bowed down to FIE-Tm nikg-siadyszi-superimposing the idea of
because He is the only one who has innumerable the lower on the higher.
perfections. IIe is free from defects and object of S.1v.1.5 (773)
scriptuml knowledge (the goal to be attained by
those who have studied the scripture). fiat-mam nicHJyatw'zt-for the sake of contem-
M.I.i.20 (1.1111) plation
ape ..... m 9.1.11.7 (102)
Waters are called mini); since they are created by euan't ..... [)msidati
Nam (Lord Visqm). Also at the time of creation.
The Lord, possesed of a set of such qualities as
water was the abode of the Lord. Hence the Lord
subtleness, is taught to be meditated on there in
is known as Nfirr'iyaprz. the lotus ofthe heart.just as Lord lIari is taught to
be worshipped in a Silagnima. A certain state of
W Mamba-hymn starting with ‘nit-ad 5.12!’ the intellect catches a glimpse ofHim there. Lord,
s.lr.iv.s (504) ' though omnipresent. becomes gracious when
worshipped there.
W nfislz'iabdzt-the term ‘non-existence‘ R.1.ii.7 (1.297)
R.I.i.l (ii) (1.43) because He has thus to be meditated upon.
acidarhs'astu ..... nbhidheyalt evan't ..... yfivat
The non-intelligent part undergoes a variety of The Highest sell'is taught here to be realised. ‘To
modifications caused by the karman of the be realised‘ is t0 be so understood, or rather to be
intelligent part and is destructible; and it is so worshipped; such minuteness does not however.
(therefore) expressed by the word ‘non-existence’. belong to His u'ue nature.
yatnh ..... 1.1.1 (ii) (1.45) M.I.i.i.7 (1.171)
because the non-intelligent thing is the seat of arbhaha ..... bhfivalt (1.172)
uansforniations according to the kannan of the
individual self; therefore it is expressed by the The text intends that Visnu, though all-pervading
word ‘non-existence’. unlike the individual soul is to be contemplated as
abiding in the narrow heart, and as the ruler ofthe
acidvastunab ..... 1.1’.1 (ii) (I. 46) senses.
The non-in telligent thing, which is capable of
being found in certain particular states which last fifli W: m'tyan't vyddhaiaridz'bhyah
only fora time has to be denoted by theword ‘non-
The aflix mayo! is always used (in the sense of
existence.‘
modification) after the words known as wddhns
pmtiltsaqm. . . . . LII] (ii) (1.46) and after the group of words beginning with .t'm'a
(PiSi. 1113.144).
The non-intelligent thing is to be denoted by the
word non-existence alone, because every moment R.1.i.13 (1.226)

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W nilyalva'rit 109 film“? mmtyameva ca bhfivfil

That word the first vowel of which is subjeted to By the word 'ca‘ is to be understood, ‘and because
the process known as vrddhi (lengthening) is a ol'its birthlessness etc.’ for, the eternality ol lilmt't
rlrda'ha as in die word inanda where the lirst vowel is understood l'rom the Vedic texts and so also it is
is a lengthened ‘a’. understood that it is birthless and changeless. that
itis the unchanging Brahman ltsell'existing as the
W nilyalvarie-eternality individual self and that the individual sell is one
with Brahman.
$151.29 (197)
R.I'l.iii.18 (H.356)
(nab ..... dars'ayati
Etmanal; .....
From the fact that the universe ofgods and others
having a definite form emerges from the Vedic The eternity of the individual selfis learnt from
words-it is to be understood that the Vcdicwords the scriptural statements, ‘The eternal ...,‘ etc.
Mso are eternal. The mantra text, ‘The sacrifice...,’ (Sal/7.13) and ‘It is ...,‘ etc. (Ka.H.18)
etc. (R. V. X. ixxi.3) shows the acquisition ofthe Veda M.H.iii.l7 (H.158)
that has already existed.
nityah ..... ca
R.I.iii.28 (H.65)
Front the scriptural statements like. ‘He is...,' etc.
ta ta eva mantra/ma}; ..... the eternal nature of the Lord is clearly known.
It is proper to hold that Veda is eternal, even
though it comes out, by means of the teaching in W nityanivvflaw'r-drat which is eternally
the following, among other Vedic passages, fulfilled
‘Salutation...,' etc. 9.14.4 (17)
The seers, being endowed Willi power by Prajipati, Brahman.
performed tapas and afterwards without studying
those very mantras which are eternally established first“ ‘H’ Ill'l'Hl'Q'nityavrwua ca bhfiu5t—0wing to
andwhich were revealed by every previous Vasigjha persistence eternally
and such other seers—thus see and learn the
mantraswithout any error relating either to accent S.II.ii.l4 (s72)
or letter. For this reason, it is proper to hold that pmvrtti ..... [rmsangah
the Veda is eternal and that those seers are the
authors of the mantras. If the atoms be naturally active, it will lead to llte
possibility ofruling out dissolution altogether, lor
MI.iii.29 (1.309) activity will persist eternally. ll' the atoms be
ata ..... yuhtam naturally inactive, it will lead to the possibility ol'
ruling out creation altogether, for inactivity will
For the reason that the word is eternal it is also persist eternally.
proper to acept the eternality of the series of gods
(that regularly succeed one another). R.II.ii.l3 (11.292)
sama'uiya ..... asumafijusam
firm m: nityat-uficm tibhyalt-because of
The samaw'rya is a relation, and ifthat relation is
eternality as known from them.
eternal, that to which the relation belongs must
S.n.iii.17 (446) also be eternal, so that we would arrive at the
unacceptable conclusion that the world is eternal.
cu .....

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Wm? nitjasiddhasuabhfiva 110 F-tiw nimesa

M.H.ii.l4 (11.86) experience ol' bliss or ol'misety or the perpetual

experience ol‘ both together.
"Hyatt/Fit .....
vyalrti. . . . . jimmjyrmte
The material cause viz. the atoms, as well as the
relation ofin herence being gran ted to be eternally ll' the explanation of manifestation were not
present and it being admitted that the existence of accepted, there would result that the gods, are
things consequentupon that relation ol'inherence eternally experiencing blessedness, etcI the mums
is their on'gin. all effects should be admitted to be are eternally experiencing misery, and men are
eternal, or the causes advocated in the Vaisesilta eternally experiencing atuixtua'e ofbuth l. which is
system should never he producing any effect. against fact).

Wm nilyasiddltusvabltfiva—a fact fitfitwrm nididhyfisana-contemplation

eternally present (liberation)
9.11.4 (18)
S.m.iv.52 (759) R.I.i.l (1.56)
W nityfimtvfida—restatement of a com- evan't ..... t't'dhiynte
monly known fact The scriptural passage, "l'he sell'...,‘ etc. teaches
s.m.iii.2 (s21) that nidt'dhyfisuna (meditation) has the same char-
acter as direct perception.
'l'he common fire bums the dead meditator. This
is not a lire to be meditated on. the five foregoing W111’ nimt'ttnkc'tmzm-efficient cause.
ones only being meant [or that.
s.1.i.s (34)
Wm nityapalalxihyrmupnlabdlti- Mafidfib. . . . anurm'mate
prasangththe possibility of constant perception
or non-perception.
The followers of Kan Eda infer god as the efficient
S.Il.iii.32 (465) cause.
tacca ..... prasajyetu
stem nimiltopfidfinan'ipahfiraph
[t should be certainly admitted that an internal
the instrumental and material cause (ofthe world)
organ of this kind does exist, for unless that organ
‘is admitted, there will be the. contingencyofeither R.I.i.2 (1.1 1 1)
constant perception or non-perception. Brahman
R.H.i.ii.32 (II-365)
filfl!‘ nimeso-measure ofrime
sm'ua ..... pmsajyeyatfith
R.I.i.l (ii) (L52)
On the view of the self being omnipresent and
mere knowledge, it would l'ollow either that A nimesa is a twinkling of the eye considered as a
consciousness and also non-consciousness would measure of time.
permanently take place together everywhere.
This nimesa [that is (kfila) time] is said to be born
M.H.iii.32 (H.188) out of the Supreme Lord. The 5min‘ text states. ‘All
the...‘ etc.
There will be the possibility of perpetual
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fiqIITIITU'H niyutuprémfigtya lll Wm.m ET nim-uaya-ua.....kopn mi
mm"?! niyumjrrfinu'mya-not an invariable M.IU.iv.7 (mass)
means or valid proof of knowledge. human ..... iti
M.I.i.3 (1.47) The (iifitlfisya) states, ‘He who wishes to live a
Inference (anumiina) cannot independently or hundred years shall live doing the sacred duties
invariably he a means of proving the truth. appropriate to him...,‘ etc.

‘F'Wfi niynti—0rdcr Wniyamfit-un account of restricdon

M.lV.ii.13 (IV.56) R.Insvaotnsss)
RTE?! nativity-the ruling authority (Supreme tebhyaft . . . . . s'itmipi
Person) The ifistms restrain those who have entered the
R.IV.iv.20 (11.651) order of the naigthiha and others from giving up
the duties appertaining to their several airurnus. ln
Ff!!! niyama-restriction the passage, ‘The third...'. etc. (Ch.H.231).

s.m.tv.40 (747) fitums niy'zmakHCm trollcr.

lathe-t ..... duriayatt' (748) M.Il.iii.'l3 (H.198)
The restrictive rule occurring in the following the Supreme Lord.
texts shows the absence of rcvcrsion, ‘one who..,‘
etc. (Ch.l].xxiii.1) ‘51W m'yoga—commandment
MJIIJVAO (III.326)
s.n1.ii.21 (592)
1m ..... s'mles'ca
R.I.i.l (ii) (1.97)
The restrictive rule is stated in the following 511m‘: The special force of the Optative Sufl'tx in an
‘The mums...‘ etc. This passage shows that one
injunctivc word (according to the Pribhakaras).
does not lose one's nature and acquire that of
anmher.
‘la-RE? nirm'zjana.—the un tainted

Wniyamiicce-audfi'om the restrictive texts R.I.iv.23 (11.160)

S.ut.tv.7 (721) Brahman

lam-mm ..... ilz'

m!‘ nimdhyaksa-without an ordainer
From such restrictive injunctions as contained in
the texts, 'Bydoing...,‘ etc, itfollows that knowledge S.1.iv.15 (254)
is a subsidiaiy of rites. Brahman
R.IHJVJ (H.539)
W nt'mpa-ufida—beyond all refutation
human ..... niyamena
According to the passge. ‘Doing works...‘ etc.
S.1.iv.22 (268)
(Is'fiwisyu) the whole life of a person who knows WET niravayavatvafabdahtzrpo tui-
the selliis, as a rule, applied in doing works.
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Or the violation of Upanisadic texts about R.l.iv.23 (H.159)
partlessness (will set in).
9111.26 (333) fi'liw nirguqia—not contaminated by the three
qualities (sattva, 'rajas and tamm) of Pmky-ti.
atha .....
M.11.iii.17 (11.158)
lf Brahman be accepted to be composite just for
the sake of avoiding this dilliculty, then this will the Supreme Lord.
militate against the texts cited about the
partlessness of Brahman, e.g., The teitt, ‘Not FI'IIU'IE'IE nirguz:wfida—$criptural statements
gross...‘ etc. regarding the atrihutelessness (of Brahman).
R.11.i.26 (H.267) R..I.i.1 (ii) (1.78)
athn ..... bhmmyuh nirgurza .....
Itmust be said that the intelligentpartofBi-ahman
The scriptural statements like, ‘He is devoid 01...,‘
is differentiated into the divisions of the individual
etc. are appr0priate. because they negate all evil
self and the unintelligent part is differentiated
qualities in relation to Brahman.
into the divisions made up of the Elements of
Ether etc. 1n that ease, the following scriptural
passage and such statements, all of which related
$1111‘ nirjnrn—att§t011'ty
m the indivisihility nfthe Brahman,t forms the s.n.ii.ss (403)
supreme cause, will be contradicted. ‘Existence
alone...‘ etc. (Ch.V.i.21)
According to the jains that which completely
demolishesmeritand demeritthrough experience
M.II.i.27 (11.48) of happiness and sorrow.
na ..... srutili R.lI.ii.31 (11.308)
1t cannot be said that the individual soul acts only 'nirjaran'z ..... tupallt
through a portion of himself; for he is without
parts. Cf. the Bhfillavqa teittI ‘He wlto...,‘ etc. (According to thejains) Niijamis the tapaswhich
is the means ofattaining final release and which is
‘WWW nimstamtté-dcvoid of existence. learnt from the teachings of an Arhat.

S.In.ii.2i (590)
W nimayavfikya—definitive text

Wanirakanlnanhnm-boing that know- s.t.i.2 (13)

ledge which is complete by itself. finamifil ..... iti
S.iv.iii.14 (ass) ‘From Bliss alone, these beings originate...,‘ etc.
('1'ai'JII. w‘).
fiwfircs nimpfidhiha-the unconditioned one
R.1.i.13 (1.226) W: nirdeiavipmyayulv-there would have
been a contrary indication.
Supreme Self.
sunrise (467)
filiimrgst nifi.s'uarasririkhya—the follower or 'nirdaiu .....
Sz'tt'ildiyawho does not admita Lord (ofall things) .

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 filthm' nirmr'ttfimn't ll?) fitfistfita'tpt nirvz'iagitast'nm
The agency is a designation of the soul and not of The Lord is the maker of all things in dream for
the intellect. Had it been used for the soul. there the individual soul.
would have been a reversal of the designation-
the indication would have been made by saying ‘la-iii? niruacana-autboritative passage
‘through the intellect’ (by using Vijaifina in the
Instrumental Case, and not in the Nominative R.I.i.1 (1.64)
Case). m'maccma'n't ..... (S. $1.64)
R.11.iii.35 (11.373) Scriptural authority
api ..... syri!
We nimt'knlpakrtprntyaksrt-indeter-
And should it be said that the word 'knowledge‘ in
minate perception
that text denotes n0t the sell‘ but the internal
organ, we point out that in that. case there would R.I.i.l (Ll 18)
be change of grammatical expression, that is to
ninn'ltalpaltrtmapi ..... an upapztttesca
say, as the buddhi is the instrument. of action, the
text would exhibit the Instrumental Case. (‘by Indeterminate perception also certainly relates to
kttowledge‘—vijfi(inma) instead of Nominative qualified objects, because all those things which
(Iase. are experienced in indeterminate perception are
found to be synthetically put together to form
M.Il.iii.36 (11.193)
determinate perception. Indeterminate percep-
(There would have been) a contrary tion is indeed known to be the perception of that
commandment. which is devoid of some particualr atu-ibute or
other, but not the perception of that which is
tutyullui ..... .iyil
devoid of all attributes, because the perception of
if such were not the intention of scripture, the such a thing is not. seen to occur any time, and
wording should have been, ‘Parama'tman Himself because also it is impossible.
shall contemplate the world.’
alall ..... grahagtam

filtll'rl'l'i' nimr'ttfimwas the creator Indeterminate perception is the first outline

perception related to things which are ofthe same
S.ttt.ii.2 (562) kind.
api ..... iti
mflifliiesadnmitmvfidkTheview
The followers of one branch of the Vedas mention
that Brahman is pure Intelligence devoid of
the sell'as the creator of desirable things in the
characterising attributes. _
dream. ‘Pumga whom,‘ etc. (Ka.II.it'.8)
R.I.i. l 23 (l. I88)
R.H1.ii.2 (11.425)
view of Advaitins.
evatit ..... ahe
Some schools declare that the individual self is the m nirvis'es'dl-asilm .s't'tlmwithou tany qu ali-
creator of desired things in dream. fying word
M.111.ii.2 (111.76) M.I.i.l (1.14)
jive-train} ..... ltartftvc'tt (I 77) nimisesita ..... amft

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film
fietwt nilayana 114
114 W:
e1111.‘: neat-nth
neta-mlt

Because, the
Because, Brahmastitm has
the Brahmasfitm all the
has all the essential
essential M.IV.i.i.19
M.IV.i.i.19 (N154)
(IV.64)
characterisncs
characteristics connoted
connoted by the ‘sfitm' it is
tenu 'sfitnz'
the tenn
worthy of
worthy of being spoken of as the sfilru without
ofas without any
any
ras'mi
.....
ras'mt' ..... mlfi
mlii
qualifying word.
qualifying It may be
it may that the
be said that rays of
the rays the Sun
ofthe heing absent
Sun being absent
during the
the night, thethe departing of of the
the wise, as
fi'fi'lfi’ nilayana-abude
fiat-wt nilayana—abode described. cannot take
described, cannot take place.

R.l.iv.27
Rlllh'I 27 (11.170)

Brahman
Biahrnan
(H.170)
WWW
relating to the
to Nisfiduchief.
nisfidasthapalinyfiya—maxim
mm nisfidasthapatz'nyfiya—maXim
the Nisfidachiel'.
RJV.iii.ll
R..IV.iii.ll (11.623)
(H.623)
fiafiawnm nivartahapmmfizm—A
m nivartakapramfiqm-A means of
which removes unwanted
knowledge which unwanted doubts 01 The
doubts or The word ‘Nisfidastltupati’ is interpreted
word ‘.’\'is&dastltupati’ interpreted as a
features
features regardingaparticularthingtobeproved.
regardingapartieularthingtobeproved. Kamadhfiraya
Kamadhfiraya compound i.e. one who is both a
‘hunter
‘hunter andand artisan'.

m
artisan‘.
11.1.1 .3(1.123)
.3(I.123)
film FIE fibrin-determinative
rtigltarsaka fibrin—determinative
we nisltarsaka
fish
Ma nivila—The sacred thread
nivilu-The sacred held round
thread held round the
the word
word
neck
neck like a garland
garland
R.I.i.l
11.1.1.1 (ii)
(11) (1.66)
s.m.1v.19
s.m.tv.19 (729) the
the word
word ‘body' etc.
fitqvtfitintn
ignorance has
ignorance
nimatiWJane
fiqfifilfiu‘finiwttatirodhfiae whose veil
been removed.
has been removed.
veil of
of m niskala—one
W
niskala-one without parts (Brahman)
without parts
$11.12 (49)
8.1.1.12 (49)
111.111.18
R.I.iii.18 (11.45)
R.liv.23
R.l.iv.23 (H.160)
(H.160)
the individual
the individual soul
soul
111.111.11.23
M.lfl.ii.23 (111.126)
(111.126)
filfiT =l nis'i "(z—there
mz—t.here is no (progress along the
=1 nis‘z'
e(FIT:
e(FIT: netamb-none other
netarab—none be the
other can be the person.
person.
rays) in the
the night.
s.rv.11.19 $111.17
91.11.17 (117)
s. 211.19 (315)
(1.111
asti
..... iti at
..... iti cet
1m
m1
.....
..... arhati
arhati

It may be
It may be said that the
said that the netve and the Sun's
and Lhe rays Things other than the Supreme Self, such as the
Sun's rays
remain connected
remain Ll1ata man dying shadowy being etc. are not referred
connected during day, so Lhata 10 here.
referred to here.
in the
the day may well follow the
well rays, but
but that
in
possible for
possible
follow
for a man dyingr
the rays.
in the
dying,r in
that not tasmfit
is
because the
the night because the
..... pralyelatyalt (1 18)
tasma't ..... pralyelazyula

connection between the

connection between newe and
the nerve then The
the rays is then
11nd the within the
'l'he one within the eye is only the
the Supreme [.ord.
Lord.
snapped. R.l.ii.l8
R.l.ii.l8 (1.314)
(I314)
R.IV.ii.lB
R.IV.ii.lB (11.609)
(11.609) .....
1w ..... arhati
nu arhalt'
am};
atab .....
..... at (11.
(11.610)
610)
reflected
titan the Supreme Self, such as the
Things other than
wtihiu the
reflected image wtihiu eye do
Lhe eye do not deserve
the
desewe to
It
It may be
be said that death
said that leads to the
at night leads
death at the
lowest does not therefore
and does
destiny and lead to the
therefore lead be the
be person within
the person within the
the eye.
eye.
lowest destiny the
attainment
attainment of the Brahman.
01' the Brahman. M.I.ii.l7
M.l.ii.17 (1.199)
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The one within the eye is Brahman only. It is (e.g. mountain, in relation to fire)
neither the individual soul nor Agni.
were in paricakarma bheda—t.he five activities
iii? afil neti nah-Not so , not so.
s.n.tv.6 (500)
R.Hl.ii.21 (H.441)
speaking, grasping,walking, ejecting and enjoying.
nan‘ ..... mfitmn't
The expression ‘Notso.notso' (Bgr.ll.3. 1) does not W paficakasta
negate the Brahman being associatedwith qualities
M.IH.i.15 (“1.38)
but it negates l-Iis being of that particular measure
only that has been introduced earlier in the The place of eternal damnation. where there is
context. eternal pain in the l'orm 01' live kinds of torture.

W nnighanpukn—lexicographcr W pancakos'hfive sheaths.

R.I.i.21 (L247) 5.11.1959)
Vednnighagtgukizrab-The adorable Yaslta who wrote The five sheaths are annamaya; prfinamaya;
a lexicon on Vedic words. manomaya; vt'jfitinumaya and (inundamaya.
WWII naimiltikapmlaya-contingent “Um: parieapaficajanfib-five
of the quin tu-
dissolution of the world.
plet (five people)
R.I.iii.28 (11.66)
S.l.iv.11 (244)
wrsmnu nyEyfibhEsa-semblance of logic uqyale ..... arlhabf24 7)
s.n.i.1 (2st ) According to the special rule of Grammar, ‘Words
denoting direction (or quarter) and number are
WW nyfiyWah'rhhitapratyaksa-direct combined with nouns to form terminologies’, (P5.
perception supported hy logical reasoning. St'i. II. 1.50). The word pafica is combined withjana
to give rise to a technical term. So some beings,
R.I.i.(ii) (1.10) called paficajanfih are meant in a conventional
use, and not the categories of the Sankhya. When
21m n.yfisa—monasticism
the curiosity arises to know how many they are, the
S.1n.tv.2o (732) word five is added again to it. There are some
entities conventionally called a quintuplet
'tathi ..... atyarecayat’ (paricajaniilt) and they are five in number.
‘Monasticism is Brahma, because Brahmii is the
R.I.iv. ll (II-121)
highest being, and the highest entity has become
Brahma. Those other austerites are surelyin fereior, The Sinkhyas state that the word ‘five-people‘
monasticism indeed transcends them‘. qualified by the word ‘five’ intimates the twen tyfive
categories of the Sinkhya.
alal; ..... ilivnl (11.123)
WEI‘ paksa-the subject
The compound parieajmuih refers to no kind of
R.Li.3 (1.129) collections. Itmeansa specific name in accordance
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1m semi par-mt paddflha 116 W paricarktmdhn

with the grammatical rule. ‘A word denoting di- means to win the favour ol'Brahman-thus giving
rection in space or a word denoting number is instruction as to Bralnnan’s nature-All these
compounded with other words when the com- elements, in their inward connection, are clearly
pound word so formed signifies a name‘ set. forth in the Pa'r'tcarfltm by the Highest Brahman,
t’Pfi.Sfi.I/. 1.50). Otherwise, the word paficajaafift that is Niriyana Himself.
will have to undergo a change in gender and
M.I.i.3 (1.60)
become. parimjrmi. There are somethings that are
called pmimjandh and they are qualified by the In the Moksadhanna, the authoritativeness of
numeral five in the expression ‘paricupa-iicajaacib‘. Pafirarfitm is declared by way ol' stating the same
It resembles the expression ‘sapla saptarsayab‘. purport for the Vedas and the Puritan-Elm.
MJJV. l2 (1.367)
WPaflun/hhjakatattthe twen tyfive
[Irfirtfidaya (Lin. [3) (1.370) principles.
The five-people are Pain-a and others. The text R.l.iv.l (11.98)
states, ‘The breath of breath, the eye of the eye,
the ear ol' the ear, the food of food and the mind The sankhyas admit of twentylive principles. The
of mind.‘ constituent elementSor tattuas ofthe universe are
as follows in descending order: l) Pradhftmt or
Prakrti (Nature) 2) Mahat or Buddhi (the Great
wwrdpfl-fim padfirthhfive categories (accord-
Principle), 3) ahaitltfim or egoity; the tamnfitms or
ing to the Nlfil'tesvaras)
the subtle and rudimentary elements characterised
Susanna) by 4) s'abda (sound) 5) spars'a (touch) (i) ripa
(form) colour 7) msa (taste) b‘) gored/m (smell);
Krirya ..... palhi'rtltfilt
the grosser elements corresponding to these
The live categories are-l) Effect (that is muhat, tanmfitras are 9) fiktic'a (ether) 10) wiyu (air). lli
nhmilmm; etc.) 2) Cause (that is Nature and God) tejas (light) l2) up (water), 13) pytht'vi (the earth);
3) Union (snmr'tdhi) 4) Observances and 5) The 14) the mind; the senses of l5) s'rotm (hearing),
end of sorrow (liberation). 16) t-uak(touch) l7) cahjttflsight), 18) ram (taste)
19) gundlm (smell) and the organs of,20) speaking,
W frmimrfitrhthe Pariwrfitm ligamas. 21) working, 22) walking, and the organs
connected with 23) defacation 24) reproduction
R.Il.i'l.'l2 (H.329) and ‘25) the pumya (individual soul).
stir'tlthymim . . . . . itt'
W paricaskandhhlive shandhas (groups)
The Vedas and Lhe A-rutqakas which are members
of one another because they are one in so far as $1141.18 (sat)
aiming at settling forth one truth, together are
tat/t6 ..... safl'thanyante
called the Parimrfitm. The Sinkhya explains the
twentyfive principles, the Yoga teaches certain The group of colour (consisting of sense-organs
practices and means oftuental concentration and and their objects), the group of cgoism (Maya-
the liratt'yrtkrts teach that all the subordinate tnjrir'ma)—rousing constantly the idea of ‘l'; the
principles have their true self in Brahman, that group offeelings (01' happiness etc.) ; the group of
the mental concentration informed in the Yoga is conceptual knowledge (such as ‘this is a cow‘ and
a mode of meditation on Brahman, and that the so on), and the group of attitudes (oflike, dislike.
rites and works which are set forth in the Veda are delusion, merit and demerit). These combine to

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m: paricfignayalt 117 Wm: pulyfidisabdcbhyah
form the basis ofall internal dealings. (According is spread out, its real nature becomes revealed
to the Buddhists). through that spreading and it is recognised. So on
the above analogy it is seen that the effect is non-
W: paficfignayab-those who have. worship- difi'erent from the cause.
ped the five fires. R.lI.i.19 (ll-260)
R.l.i.l (1.246) )athfi ..... npi

kannnvisesanisthc'th (3.81.246) As threads whenjoined in a particular combination

those who are devoted t0 special rituals. is called a piece of cloth, thus acquiring ll new
name, a new form and new lluictions, so it is with
Brahman also.
“STEWpa1icfignividy5—tlie meditation on the
five fires. M.Il.i.20 (KAI)
S.tn.i.1 (527) .tl'ldhana . . . . . dflta
For the creation (making) ofcloths, etc. is obsen-‘ecl
m new} paricr'inye pairfinye-these five and to take place with materials (means) other than
the other five the agent working at it.
R.I.i.26 (L261)
Wpamnfinumfinét—since his fall is
The first five are-vfiyu (air), agni (fire), Editya inferred (from smyn')
(sun), candra (Moon) and up (water).
S.rn.iv.41 (74a)
The second five are: fm'rrm (breath), ufik (speech),
missus (sight), smtm (hearing) and nmnas (mind).
Mahatma)
The smyti mentions that this l'nll cannot be set
m pafiu'tstihiya-five categories right. ‘For one...,' etc. [or no retnedyis possible for
one whose head is cut oil.
amass (403)
RJILiv. 41 (H.559)
pruim ..... iti
Because there is the smrti passage which is related
According to thejains the five astikiiyasare: (l) the to the fall ofthe fallen mirphika, ‘But that..,’ etc.
category of the soul. (2) the category ol' body (5)
die category of merit (4) the category of demerit M.111.iv. 41 (IH.328)
and (5) the category of space. for the fall is inferred.
nyngymh..... iti
W paficihuti-five oblations
[t is not right to desire to possess the supreme
s.1u.i.1 (529) qualities etc., of the Supreme Being. Even the
heaven. rain god. earth, man and woman rank ofBrahma and others should not be desired.
For, a person ing to climb up great height
mpatauacca-on the analogyofa cloth as well beyond his capability is observed to l'all down; in
$114.19 (325) the same way the [all is inferred.

A piece of rolled up cloth is not recognised as to WW: patyfidis'abdebhyalr-from suchworcls

whether it is cloth or something else; but when it as ‘ruler’
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1TH: patyttlt 118 ‘Ti’ parurh

5.141143 (22o) Pasupati (Rudra) cannot he the cause of the

world.
From the words ‘ruler' etc. occurring in the text,
‘It is the conuoller ....' (Br. 114111.22), itis understood
‘III {win-word
that the Supreme Lord. who is not subject to
transmigtution, is spoken of here. 11.1.1.1 (1.117)
R.I.iii.44 (11.92) Pmkrll' ..... padrztrlrm't
rtymh ..... A word is, in fact. the result of the combination of
roots and terminations.
This Supreme Self, who embraces the individual
sell‘ is mentioned under the designation ol' the
Lord etc., as in the following passages, ‘He is the @Sqfifipayo'mbuval-like milk and water.
Lord of all...,‘ etc. ‘He is the. master ofall‘, ‘He is 91111.3 (354)
the protector of all‘ etc.
yathli ..... iti
M.I.iii.43 (1.340)
It may be said that as insen tient milk has a natural
suwasya ..... eua tendency to act as nourishment of calves, or as
From the appellations, ‘the Supreme Lord’ etc. insentient water flows spon tan eoulsy for the good
occurringin these and similar texts is the etemally of people, similarly insentient pmdluina will also
glorious Visnu only. naturally act for fulfilling human needs.
R.U.li.2 (H.280)
‘WE: patyub-[or the Lord.
Payasalt .....
S.fl.ii.37 (409)
The Pmdhfina may be supposed to act in the same
patyult ..... upupadyate way as milk and water do. Milk, when turning into
curd, is capable ol' going by itself through a series
For the Lord. that is.. for God, there can be no of changes. 1t does not therefore depend on
causality towards the universe by becominga mere anything else. in the same way we observe that the
superintendent over Nature and souls. homogeneous water discharged from the clouds
R.H.ii.35 (H.313) spontaneously proceeds to transform itself into
thevarious saps andjuices ofdifferentplan ts, such
The view in regard to (Pasupau' as) as Supreme as palm trees, mango trees and so on.
Lord (must be disregarded).
M.Il.ii.3 (11.68)
patyuh ..... fidaraniyath
[Joya ..... yuklan't
The religion ofPasupati is not to be accepted. The
lt is not correct to say that the non-in telligent may
negative particle has to he supplied from the
be active as in the case of milk becoming curd or
115.11.11.31.
water flowing etc.
M.Il.ii.37 (11.37)

Ior the Lord

‘It paran't-thc Supreme Brhautan

'na ..... harlfi

s.1v.is.12 (sat)
jaimim' .....

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‘Ii-WEI‘ para-m Brahma 119 W: pa'rmijyotzlt

Butjaimini thinks that. in the text. ‘He escorts Brahman is posessed of attributes.
them to Brahman‘ (Ch. IV. 6) what is meant is that
he leads thcm to the Supreme Brahman Itself. 1H‘: TQ'E'fmmb no. man's-the Suprcmc Scll' is not
so.
R.1V.iii.ll (11.623)
s.n.iii.4s (4st)
pamn't ..... manyate
yalhi ..... I'h'
jaimini is of the opinion that those deities lead on
the souls ofthose oulywho meditate on the Highest God docs not suffer the owes of the. world like an
Brahman. individual being.
M.IV.iii.l2 (IV.85) R.11.iii.45 (11.382)
parameva ..... manyute yathr'z ..... itym'thalt

jaimini thinks that Vr'rvu loads the soul to the 'l'he Highest Sell is n0t of the same nature as the
Highest Brahman only. individual selfijust as the possessor of light is a
distinct entity from light Similarly. the Supreme
“its! fmmn't Brahma-the Supreme Brahman Selfwho is the ariis'in (the whole) is a distinct entity
from the individual selfwho is His own a-nis'a (part)
S.rv.iti.14 (s41) and which takes place of light in the simile here.
yatra ..... Zatparan't M.1Liii.46 (11.202)
The Supreme Braluuau is spoken of where it is aritsatve 'pi ..... eva'liwz'd/mh
indicated hy such tenus as ‘not gross’ through a
negation of all the distinctions of names, forms, The Supreme Lord in Ilis manifestations as Matsjya
etc. called up by avidyfi. (Fish) , etc. is not like the soul.

R.1.i.1 (1.218) matsyr'rdinfitr't ..... arits'atvzil (1.103)

aksumn't ..... bmhma Because matsya etc. are essential parts of the
Supreme Lord whereas the souls are parts. which
The indestructible is that Highest Brahman. are dillerent from the Supreme Lord.
ityitdinfi. . . . (.11! (1.220)
1-‘l'l'jmm—the Supreme Lord
The Highest Brahman is declared to be. bynature,
free from even the smallest taint of all that is evil,
M.I.ii.9 (1.75)
and to possess the nature which is characterised by srastfi ..... iii
all the auspicious qualities and to be engaged. out
offree sportiveness, in the creation. preservation, Lord V'asudeva is the Supreme Lord because He is
destrucdou. interpenetration. control etc. of the the sole aeutor, protector and destroyer of the
world; und then all the intelligent and non- universe.
intelligent existences which exist in all conditions M.11.iii.46 (11.202)
and are undoubtedly real, are stated to be of the
same form as the Brahman owing to their matsyidiripi ..... pamft
constituting His body. The Supreme Lord in Hjsmanifcstations as Matty/t
[mm-tit ..... (Fish) etc.

R.1.i.1 (1.221) wrailfit: pamrijyolib-the Highest Light

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m [mmtrmlm 120 W flammasfimyn.

M.IV.iv.l (IV.91) s.m.ii.si (605)

the Supreme Bralnnan Now, there is an entity higher than Bralnnun.

m paramntm-dcpendent being R.Ifl.ii.30 (H.451)

Now, there is a being who is a higher entity even
MJIJJS (H.30)
than the Highest Brahman. the Supreme laiuse,
the individual soul material as well as operative ol' the entire world.
(an erroneous view)
1TH pamrm—elsewhere
M.III.ii.32 (III-138)
S.1.i.i <2)
superior to those of the world
talra ..... utyalz (1’. 74)
atalt ..... braltmfinandfidiharii
The word paratm is included in the definition of
adhyftm in order to ward off the faulty cxten sion of On account of their being essentially different in
Buddhist school which denies any existent as locus. nature from thejoy etc. of the world. Brahman's
bliss etc. are surely superior.
('l'mpa ..... sati ( V. M. 1 1)
tatra ..... vyfikhye'z'nan't ([138)
The locus of imposition, which is real, is stated in:
‘elsewhere’. Elsewhere, in nacrc etc., which are Here the word 'atah’ (compared to this) is only a
absolutely real. restatement and so the Erin-a explains it as that
which is known in this world (lauki'lm) . That which
warm parapaksadoswinvalidity of one's is beyond this world is supranormal (alauhiha).
opponent's view.
W ‘ll'l'lfll [mmmrz parirdhya-transcendentally
811.125 (391) excellent (Ether)
W pamnm—the Supreme R.I.i.l (L246)
M.ll.iv.2l (11.252) (i.e. Brahman).
atha ..... 121mb
W paramapumsa-the Highest Person
Lord Visnu is called the Supreme because verily
from Visnu only these names and forms issue R.I.i.l (ii) (1.76)
forth. atal} hfirya .....
So says the PadmaPirana, ‘Of all names and forms He who exists in the condition of effect, He who
and their uses in commnuication etc.. Kesava the exists in the condition ofcause and who owns the
Lord is the sole author, while Braluni. and others intelligent-and non-intelligent things in their gross
are only workers under Him‘. and subtle states as His body-He is the Highest
Person also.
Wmmkammmjfiam-kmwledge
ol' the Supreme Cause
m paramc'zmya-highest degree of simi-
s.|.iv.19 (262) larity.

W: paramatab-Superior to this Brahman R.l.i.1 (L249)

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WT "lfii parrm? gati 121 miter pameruara

tnda ..... upaiti Vaibhisikas and the Sautrfintikas

‘The wise men shaking ofl' merit and demerit
m pammfiimfi-rhe Supreme Lord.
attain the highest degree of equality with the
Brahman’. M.11.i.28 (11.51)
atm ..... ailtyarh (S. $1.249) yo ..... iti
Here ‘simya' means similarity but not identity. The Pair'zg'i .imta' states, ‘He who is incompatible,
The word ‘sama' is popularly used to denote yet not incompatible, who is the thinker. yet not
similarity. thethinker,whoiswithoutspeech,yetthespeaker;
who is action , yetwi thout action-He is the perfect
WRIT ‘ITFH panni grm'—the greatest movement and Supreme Lord.

R.11.iv.4 (11.391) M.Il.i.30 (11.53)

Swim ..... galih ‘yab ..... iti ' ..... s'rutilt

The greatestmovement means (here) the moving According to the Kfisfiyaqmimti, ‘He is the Supreme
towards release, all movementwithin body having Lord who is destitute of defects and parts, but full
come to an end. ofexcellences and absolutely perfect.‘

1mm; paramfizm-ultimate atom W paramcinandhsupreme bliss

M.1.ii.15 (HOS)
S.u.tt.12 (ass)
lakgapan't ..... ili
sa ..... pammitnult

The ultimate atom is the culmination of

The characteristic of supreme bliss belongs only
minuteness where this division between the whole
to Visnu.
and its parts ceases.
“mi pammfirtha-real
R.II.ii.11 (11.291)
R.I.i.l (ii) (1.52)
M.11.ii.l2 (11.83)
fitmana ..... uktan't
m paramfinukfiranavfidai-theory The realisation under the conception of pure
that atoms constitute the (general) cause existence belongs only to the sell‘, and so it is
s.n.ii.io (364) declared to be real.

R.11.l.13 (11.228) ‘Ti!!!’ pannes'vam-the Supreme Lord

saruegfim samfidfit ..... 9.1m (56)
All these schools like Buddhism etc. agree in the parames'vara ..... anyal;
paramfinukfimgtavfida.
The Supreme Lord is different from the one
Wm paramapupmjavaam-nne who imagined through ignorance to he embodied, the
agent. the experiencer and called the self
holds the aggregate 01' atoms to be the cause.
conditioned by the intellect, the difi'erence being
M.11.ii. 18 (11.89) made in the same sense that the magician holding

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mfimt jmmw'djfi 122 “TR-Imparfibhidhyfinfil
sword and shield in hand and climibing up by a During the state of ignorance, the individual sell'
rope to the sky, though in reality the first is the very derives its transmigratory state, consisting in its
essence of the latter. becoming an agent and experiencer. l'roni the
behest of the Supreme Self who presides over all
“FEET pamvidyr't-higher knowledge activities and resides in all beings and who is the
witness of all.
S.lII.ii.2l (591)
R.H.lli.40 (H.375)
knowledge ol' Brahman
l'u ..... bluwali
R.I.ii.23 (1.327)
The word ‘tu' sets aside th e. other view. The power
para ..... pratisthfi ofbeingthe agentofactions comes to the individual
Knowledge of Brahman which is the foundation self from the Supreme Self Himself as its source.
of the knowledge of all. M.Il.iii.40 (11.196)
R.I.i.l (1.252) s5 . . . . . eva
Vidyfis or upésana: which refer to the Supreme That capability ol' action is derived by the soul
Brahman. from the Highest Lord only.
Vidyr'is are forms oflworship, for example. the
sadm'riyri taught t0 Svetaketu in the Chfindogya W jimfinundtP-highest bliss.
Ujmnisrtrl. M.I.ii.7 (1.168)

W ‘I'm paraspara pruh'dvundvi-rnutually Lorrl Hari

opposite in nature
was?!“ parc'zparam'saya-reference to the
s.i.i.24 (74) Higher and lower Brahman.
(for example light. and darkness) its." (st)
WM: pampamwtimprints-attaining ‘m twist pun: Pram-higher Pmkyri
the state of each other
R.I.i.1 (ii) (1.75)
RJLi. l 4 (H.213!)
anytin'z .....

WW parigripazua—of the nature of an The higher Prakfli consists of individual selves, by

external entity whom the world is supported.

S.I.ii.17 (118) M.I.ii.22 (1.212)

4
m'ft ..... ahsa'rarh
“Til; parfitt1t—hut from the Highest
The conscious Pmkrti dependent upon Visqm is
9.1mm (47s) called the Higher Pmkg'ti or Sri. She is called the
higher aksam (immutable).
etan'i .....
This contingency is ruled out by the aphorist by m parfibhidhyfinfil-hy meditation on
the word ‘but’ and his own position is stated. the Supreme Lord.

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mi parfimars'an't 123 TRT fimt jmrfi nidyri

s.m.tt.s (567) yan': ..... [ta-lament.

R.IlI.ii.4 (H.426) In the text ‘Having reached...‘ etc. the reference
by the Pronoun ‘this’ is made only to the Supreme
through the resolve of the Supreme Being.
Lord.
M.IH.ii.5 (111.83)
mparfiyagmwa-being the supreme abode.
Only by the will of the Supreme Lord.
9.15.22 (69)
WE? parimnn'mit-t'eference
tatha' ..... itt'
s.tn.iv.ts (727)
The fact of being the supreme abode is more in
yum}; ..... ut'dhin't accord with the Supreme Self, ltbeing the ultimate
Jaimini thinks that the texts are reminiscent of the cause. Cf. the text ‘Knowledge, Bliss...,' etc.
other stages of life (as distinct from that of the (Br. III. 15:28. 7)
house-holders) and they import no injunction. R.I.i.23 (L252)
R.Ill.iv.18 (11.544) to be the ultimate refuge
yamlt ..... Itn'yau' parfiyapatumit ..... fijryalvan't
In passages like, ‘Three are...,‘ etc. (Ch.U.23.I) To be the best refuge is to be that highest objecr
mere reference is made to thosc stages of life; the which is worthy of being attained by intelligent
meaning is that this is a mere reference to hein gs.
something said elsewhere.
M.lll.iv.18 (III.303) WWII? paravar/ihnntattua'uijfifina-
knowledge regarding the reali Ly of the Higher Self
pm'taft ..... parfimarfena as well as the lower self.
The reference in the text concerned is to the good R.I.ii.l2 (1.306)
conduct. as stated in the passage, ‘He shall...,' etc.
‘lTlTFeliJT par-E vidyfi-higher knowledge
‘maul: pnrfimars'ah—reference
s.t.at.2o (179) s.t.ii.21 (125)
atha ..... ityfidi' latra .....

In the passage, ‘Now, then...,‘ etc. (Ch.V1H.iii.-1) immutable is said to be the subject-matter of the
occurring in the complementary passage of the higher knowledge. liberation is the resultofhigher
topic of the small space, the individual soul is knowledge.
referred to. M.I.ii.21 (L208)
R.I.iii.19 (HAG) atha ..... iti
prajc'zpati ..... [)arfiman'all (11. 4 7) The higher study constitutes the knowledge of
lt is the individual selfmentionecl in the passage Lord Hari who is invisible, unaffected by the three
attributed to Prajz'tpati that is referred to herein. qualities ofmatter,who is perfectand the Supreme
Lord.
M.I.iii.20 (L277)

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“fin-seapmgmhawt 124 uftft'ttg wififinw parifistadhamtajijhfisfz

WMgnliauaHne who is provided with differentiated by names and forms‘, and ntodilies
auxilliaty impletnents (of production) itself by gradually involving the world-body in the
universe an order in which reabsorption had taken
R.I.i.3 (1.123) place.
an individual soul M.l.iv.27 (1.391)
upakamgm'untfi (5.5.1.123) prukjrla ..... sthil'ufl
by one who has got implements (of production) The Lord enters into Pmltrti the material cause,
shapes it differently and in the different shapes.
wflsilzat pan'codani-enquity He dwells as the ruling principle forwhich purpose
He assumes numerous forms.
$.lll.iii.l7 (642)
man'gtfimz m'tya—eternal in evolution
Mparipfintfit-owing to modification
S.1.i.4 (20)
s.1.iv.2e (272)
ynsmin ..... gupfilt
[It-4111a ..... upalubhdhah (273)
Some may be eternal in evolution. in which though
The idea being that the self, pre-established subject to transformation, the cognition, ‘this is
though, has changed Itself into a special form as but that is’ not destroyed. For example, earth, for
the selfofthe modifications; and particularchanges those who uphold the universe to be eternal or,
into modified things are in evidence in the cases of for example, the constituents (gugtns) for the
such material causes as earth etc. Sfir'tkhyas.
R.I.iv.27 (H.167) patina-mi ..... (V. M. 72)
pminrima ..... evolving eternality is not absolute.
Owing to the essential nature 01' modification.
The nature of evolution which is taught in our W paridhfinfirtha-for the purpose of
system is such that it does not bring about such providing a garment (for p'rripa).
imperfection in the Supreme Brahman. On the
contrary, it undoubtedly assigns to Him
SIIIjiLIB (645)
unobstructed sovereignty. The modification is Ecamana is done by people before and after eating
taught to be of this character. Brahman has i'or lts food.
body the entire universe, with all its sentient and
non-sentient beings, and constitutes the sell'ofthe ‘RB-I'll‘! pafirtispannwthat which is already
universe. When thisworldwhich forms Brahman‘s naturally established.
body has been reabsorbed into Brahman, each
constituent element being refunded into its
s.u.i.4 (289)
immediate cause, so that in the end there remains Brahman
only the highly subtle elementary matter, called
R.l.i.1 (ii) [.88)
tmnas", and when this tamas which constitues the
body of Brahman has become one with Brahman, Brahman
then Brahman invested with this ultra subtle body
forms the resolve ‘May l have as my body, the ‘Elm m pafisisgadhannajijfifi-the
world of intelligent and non-intelligent things desire to know the rest of the religious duty.
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“Rm paris'esa 125 WWW[1m ovafijuslvfidival

9.14.4 (ss) sleep. Among these three states ofsuch description,

the state of being in a swoon has only the last
athrt ..... jifir'tsanfit (H.519)
alternative explanation that is, it is half entering
O dietwise the opening declaration ol'the Brahma- into the Lord.
silm would have been, ‘Now therel'ore an enquiry
into tlte nature ol' the Supplementary Dha'rma’. lt W pan'hzira-refutation
is so because there is a desire to know the particular
l'actor tltat urges a person to action. R.I.i.l (1.237)
Mll.iii.48 (ll-204)
W pm'iiew-ntethod ol' residue
release
Sta-.1 (227)
parulab ..... praliyale
eis'esfihthat being the last alternative. It is seen that from the Lord the soul attains
release.
smam (579)
1m tfivat ..... mmparohsa vfififina-indirect knowledge.
A man in a swoon eannotbe in thewakingstate; for R.l.ii.23 (1.328)
he does not perceive objects through his senses.
He is not in a dream state for he has no paroksaw'l fistmjanymitjriz'man't
consciousness. Nor is he dead, for he has life and
Indirect knowledge springs lrotn a study ol the
warmth. I-Ie is also not in deep sleep because the Sastms, viz. the Wda, Sikgc't, Kalpa and so on.
causes of swoon and sleep differ. By a process of
elimination we realize that a swoon is partially a tatra ..... uhlan't
form of sleep and partially of some other state. lt ln the passage beginningwi th, ‘Of these, the lower
is a door to death. knowledge...‘ etc. thatindirect form ofknowledge
R.III.ii.10 (H.433) is mentioned which is produced by means ol' the
‘Siam’ and forms the means of realising the
pan's'esfit ..... Brahman], because the Vedas together with the
For this is the only hypothesis r entaining. Aswoon Itihasm and the Pampas with the Dharma s'astms
is not the condition of dreant and the condition ol' and also with the Mimiritsfi, are the means 0f
waking because there is no consciousness. lt isnot producing the knowledge relating to the Brahman.
the condition of deep sleep and death. Through
this alone remaining. the condition of swoon is ‘Rim pamvafiyastufidz'vat-even as in
made out to be a half-way state towards death. 'l'he such cases as being higher than the high and so
condition ofswoon is the state of the selfin contact on.
with the body anti with the vital airs in their subtle
condition.
smarts (624)
paravariyaslvfidival f62 7)
M.III.ii.10 (111.94)
Although the superimposition of the idea of the
hrdayasthfil ..... pan's'esataft
Supreme Selfis similarin, 'Spaeeis...‘ etc. (Ch. Lix. l-
When the soul is ata distance from the Lord in the 2) and in the text superimposing the idea of the
heart, it is the wakeful state; when nearer to Him, Supreme Self on the Sun and the eye, still the
it is dream; when he has entered the Lord, it is meditation on udgitha as possessed of the quality

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W1 pmjanyauat 126 mit g pate m
of being higher and greater than the high and Smaaso (664)
great is (liIIerentfrom the meditaion on urig'itha as
possessed of the quality ofbeing established inthe Wl'il pa-ryfiya-modified state
sun and the eye etc.
R.Il.ii.31 (H.309)
R.I[Ijii.7 (H.466)
paryfiya ..... ripatvfit
pamvariyaslvfidivat ..... (II. 46 7;‘
(In thejaina g'stem) The modified states also are
just as even in regard to one and the same branch particular conditions of substances and these
of the Veda though there is similarity with the conditions also have a positive as well as a negative
injunction to meditate. on the syllable ‘01h’ forming form.
a component part of the udgitha as the Supreme
Self, the injunction relating to the meditation on smimzwfiitu: paryfiyfidapyavz'wdhali-Even from
Him as associated wtih qualifies that of being assumption of sequence (in the increase and
better than the most excellent is a dill'erent matter decrease of parts) contradiction can be avoided.
from the injunction to meditate on Him as the
person of golden colour. S.n.a.ss (407)
M.Ill.iii.8 (III-168) na ..... s'ahyate

as in the came of attribute of absolute supremacy. Even by assuming the increase and decrease of
parts in succession it is not possible to cstabish
m ..... ityarlhafi (I. 168) beyond any contradiction the fact that the soul
ln the passage, ‘He is ...,‘ etc. it is stated that the conforms to the size of the body.
contemplation ofBrahman onlywith the atU'ibutes R.II.ii.33 (11.107)
of ‘absolute supremacy..,‘ etc. should be made.
M ..... s'akyale
m parjanymmt—like rain ltis notpossiblc to setaside the above contradiction
$115.34 (s42) byreason ofthe sell‘acquiring dilferent conditions
consisting of contraction and expansion.
' 't'amli ..... bhavanti
M.H.ii.35 (11.107)
God is to be compared to rainjust as rainfall is a
common cause for the growth ol'paddy. barley etc. even from a change
the special reasons for the dilIerences of paddy, tat ..... manlavyufl'i
barley ctc., being the individual potentiality of the
respective seeds, similarly God is the common The contradiction cannot he removed even it it'be
cause for the birth of gods, men and others, while ‘held by thejainas that the soul has the same siae as
the individual fruits of works associated with the the body it may occupy.
individual creatures are the uncommon causes for
the creation of the differences among gods. men wag pita m—when the body falls
and others.
s.rv.i.14 (789)
“WT pmyar'tham'dyi-a kind of meditation pile ..... (790)
taught in the Chfindngya Upanigud where the
The word ‘tu' is used to imply emphasis. The text
Lord is conceived as the couch on which the
emphasizes the [act that since virtue and vice
individual rests.

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111m pfidavat 127 mafia-1 primmfirthika
causing bondage are thus shown to become In the following passage, ‘Speech is...,' etc.
separated and destroyed by the power of (ChJII. 18. 2.), the teaching aboutspeech etc. being
knowledge. liberation must come to man of a foot of the Brahman is intended to relate to the
enlightenment when his body falls. worship of the Brahman.
R.IV.i. l 4 (H.587) M.nl.ii.34 (“1.140)
pile ..... art/salt aprasiddalj ..... lathfi

only when the body falls,—but on death. Good In the Bg'ueda Samhitfi text, ‘All beings are His
works which produce results favourable to foot‘, the whole world is designated as a ‘foot’ of
knowledge and meditation perish only on the the Lord by the term ‘pfida'.
death of the body.
yathc't ..... prayujyate ([141)
M.IV.i.l4 (IV-28)
The passage, ‘All beings..,' etc. employs ‘pfida'
pill ..... vfizri referring to living beings. This indeed is different
from the well known foot and also difl'erent from
In the case of the sinner who hates the Supreme
the three forms of the Lord namely Vfisudeva,
Lord and as a result who falls, the term ‘but’
Nfirayana and Vaikuntha. (The word pfida is used
indicates the fall from which there is no rising up.
in a special sense Lo indicate Lhe relation between
pfitfirthrm'z ..... saplami (I. 28) the Lord and the individual souls).

The Locative Case is used in the sense of ‘for the

‘IN papa-demerit (and merit)
purpose of something‘—in the expression
‘pitiivthan'i' (meaning, ‘for the sake of fall’). R.I.i.1 (1.67)

Wpfidaval-like the feet Brahma ..... abhidheyatumh

amass (608) Both merit and demen't are denoted by the word
papa. as they produce undesirable results, in
pidauat ..... consequence of their obstructiveness to the
lt is like the imagination of the four feet, as it is in origination of the knowledge of Brahman.
the case ofmind and space, which are mentioned
as the two symbols of Brahman on the corporeal will’ pfipma—sin (and virtue)
and divine planes. As the speech etc. are fancied as S.IV.i.l4 (790)
the four feet in the case of the mind, and fire etc.
as the four feet in the case of the space, so also it asti ..... fabdaft
is here. The word ‘pipma' indicates virtue as well as sin
athavfi ..... (609) without any distinction.

Or pfidavat means like quarters. As in the case of

W p5rulunt1ya-dependence
the coin called hirsépaqta it is to be divided into
four quarters in order to facilitate transaction. M.I.ii.8 (1.173)
Similarly in the infinite Brahman, magnitude is
The individual soul is dependent upon the
imagined for the sake of meditation.
Supreme Lord.
R.III.i.i.32 (H.452)
atalt ..... api whim piramfiflhika-real
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W primmes'vara 128 W: p11 trfidayal}

9.1.).4 (2o) WW piin'miinqlalyapan'mdgra-rudi-

R.I.i.l (1.221) mental)’ state ul' measurement
s.n.ii.11 (364)
miimmefuarwthe form ofSupreme Ruler
1111?:i privifesya-remainder
s.tn.iv.a (722)
pirumes'vmurit ..... svaripan't s.1.iv.16 (257)
In its real nature, the embodied soul is but the W pfiiupulupakso-the school of the
Supreme Lord Itself. Pt'tsuputas

urfi'rr-rawf: pfifiplavfirthfib-meant for stety- M.lI.ii.37 (H.109)

telling The school that holds Pusuputi (Rudm) is the
Sutivas (735) Supreme Peing (the system propounded in the
Pfiiupatn Agamas)
pr'm'plrwfirtha .....

Stories in the Upam'sads as recounted in such texts RENT" punitive-pad] of the manes.
as ‘Now Yijnavalkya....' etc. (By-.Nv. 1) are meant S.III.i.6 (554)
for pdn'plava. for they are on a par with other
stories and stories are prescribed for use in R.IlI.i.l (11.40)
Pfifipluva.
(The ritualistic application is called pfin'plaua.
fimaft piniki-(Lord Visnu)
There is an injunction that. in the cottrse of the M.I.iii.3 (1.257)
sacrifice, the priests should tell stories to the
pibanti ..... smytalg
sacrifieying king and his family. On the first day is
to be related the story ofVaivasvata Manu, on the Lord Visnu is known as 'Pinikin'; for those who
second, of Vaivasvata Yama, and on the third, of have crosed the sea of life and obtained release
Yama and St'uya). resort to Lord Vlsnu and dn'nk pure bliss.
R.III.iv.23 (II-549)
fin-TH pippabb—‘pippala fruit’
pmlardana .....
R.I.l.l (1.245)
There are stories given in the Vedanta thus ‘Now,
Praiardunu...'etc. (KauJII. l). By means of the karmaphala (S. $1.245)
statement. ‘They tell stories’ (Kivnléyana Srauta results of harman
Sitra X. 6), their use in story telling in the Ai-uamedha
sacrifice is made out.
W: putridayalt-sons and others.
M.III.iv.23 (IH.309)
s.1n.ii.2 (562)
unsettled meaning of the texts. putridayajca .....
kena ..... in‘
Sons and others are the ‘desires’ mentioned in the
It may seem that the texts such as, ‘In whatever....' text. the word being derived in the sense of'things
etc. cease to have a settled meaning. wished for or desired‘.

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W pudgula 129 HF‘ [Jumsa

R.Il].ii.2(11.425) Wufiuluidit-as in the case ofvirilc

pulrfidayns'm ..... POWCI' and SO On-
Sons etc. are denoted by the word. llama as they are s.tt.ia.st (464)
the things desired there, and not mere desire )Ialhfi ..... fivi-rbhavati
alone.
Manhood etc., though existing all the time in a
M.III.ii.2 (111.76) latent state, are not perceived during boyhood
(And some others read that sons etc. are created)
etc. and are thus treated as though they are non-
existent, but they become manifest in youth etc.
estasmfit ..... httis'm Similarly, too, the contact with the intellect etc.

The Gaupavana inch‘ also states, ‘From this Lord remains in a state of latency during sleep and
indeed, the son is born, from this the brother, dissolution and emerges again during waking and
from this the wife, when He subjects the soul to the creation.
state of dream.’ R.lI.iii.31 (H.365)
ynthr'i ..... bhm/ati
W pudga la—b0dy
Special substances such as the virile element are
s.tt.ii.ss (403) indeed presentin the male child already, but then
pudgallistfluiya they are not manifest, while later on they manifest
themselveswith advancingyouth. Butall the same,
the category of body—comhination of atoms
the possession of those subtances is essential to the
(according to the jains)
male being, not merely adventitious.
R.lI.ii.31 (11.308) M.H.iii.31 (H.185)
pudgalo ..... blmuam'tdikan't Yuthfi ..... maul
According to the Jains, ‘body’ is that substance
Just as the vi rle power which actually exists in the
which possesses colour, smell, taste and touch,
child becomes manifest in youth.
and it is also of two kinds, namely, that which
consists of atoms and that which has the nature ol'
their aggregates; and it consists of air, fire, water, Wpufitat-heart
earth, the body, the world etc. s.nl.a.7 (573)
puritad in‘ ..... myrtle
W [Junarivrtti-return to this world
(rebirth) By the word par-ital is meant a covering of the heart
(pericardium).
R.I.ii.23 (1.330)
W purusa-the self
EH fum'utvam-thc characteristic of the male
S.t.i.4 (2s)
M'i. 28 (1.393)
purusu hi ..... upapadyate
vyavadhfinmm ..... ucyale
The Self, indeed, because ofthe non-existence of
‘The characteristic of the male consists in being
a cause l'nrperishing, is imperishable', and because
the mediate muse of bringing l'orth'.
ofthe non-existence ofany cause for modification,

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WT purusakfim lFlO ‘El-TH ( 5T1) punts/than!)

it is immutably eternal; for this very nature, it is hy s.n.tu.42 (477)

nature eternally pure, intelligent and free.
Therefore in the texts like, ‘There is...', etc. (Kn. W W purusamapi minnmdhijtile-
I. £21.11), the qualification propounded in the but they read him as the person
Upanisads is intelligible only when the self is what.
is revealed principally in the bianisads. s.1.a.2s (134)
smattss (699) purusamapi ..... (135)

.mmasla. . . . . filtub But the followers of the Vfijmrmqya recension read

ofthisVaisvinara aspumsa himselfin ‘He who. ..‘,
According to the Lokz'tyatika al though sentieuce is etc. (S.B.X.vi.1.1]).
not seen to belong to the external things like
earth. etc. taken either individually or collectively. )e m pumsavidhamapi ..... (135)
yetit may belong to the elements uansforntedinto For those who read this portion of the aphorisrn
bodies, and sentience is but consciousness arising thus: purusewidhamapi m enamndhiyrma, the meaning
from them like the power ofin toxication (existing is ‘on the assumption that the mere fire in the
imperceptibly in betels etc.) and tltat a man is stomach is meant, it can simply have residence
nothing but the body dowered with sentience. within purusa but it cannot have the likeness ol'
R.I.i.1 (ii) (L75) pu-ruqa’.

the individual self. R.I.ii.27 (1.343)

R.II.ii.l (H.277) Khica ..... (1.343)

purusastu ..... sambhmmti Moreover. the Vijasumyz'ns read of them, \iz, the
Vaifuinam, as a man or person, viz. in the passage,
Acording to Sii'ikhya, the individual soul being ‘That agni....' etc.
incapable oi'cliange. is not the root principle of
anything, nor is it a modification of anything; for HF! (FEE!) ‘Rfil W Pttmsn (niriha) mnpi
which reason it is destitute of attributes (such as cainamadhiyate-even as a purusn of description.
knowership), is encased solely in intelligence, is
devoid of action, is all-pervading and is different M.I.ii.26 (1.219)
in dilTerent bodies. Being incapable of change, Candramfi .....
and being also devoid of action, it does not at all
possess the quality ofbeing the agent ofactivily as Justas Visntt is spoken ofas the ,Intrusuin such texts
well as the quality of being the enjoyer. as ‘The moon . . etc. in this contexr also \"isnu is
spoken of as Vaisvfinara.
M.I.i.5 (1.70)
the Supreme Lord HEW: pnmsanammb-tltose (waters) which
have the name ‘man’
the Supreme Lord, the Lord of Lords. pervading
all bodies (abiding in everything) s.tn.t.2 (530)
M.I.iv.28 (1.393 )—Lord V'Ftsttdeva. ‘Water is called a man‘ (Ch. V.t'ii.3).
M.Il.iii.18 (II.158)—the individual soul.
EFQK I‘) fmrusa(val)—on the analogy of a man

W puru.§alu7ra—human effort s.tt.tt.7 (sss)

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W pumsavidyfiyfim 131 WE’: pumstIfl/mw'tdalt

yathfi ..... pra-uartayali Purusast'tktu (which is considered the highest of all

vidyfis).
As a man having the power ofsight but not that of
movement, he being lame, acts by riding 0n the
shoulders ofsotnebudy else who has the power of W puntsatgyfipimtantm-depenrlent
action but not the power of vision,... on human activity

R.Il.ii.5 (H.284) s.t.i.4 (23)

mlhfi ..... pravaflate W: sin: pumsfiflhaft amgi_rhe highest
We observe parallel instances. A man blind but human goal is from this.
capable of motion may act in some way, owing to
s.nI.iv.1 (717)
the nearness of him of some lame man who has no
power of motion but possesses good eyesight and [)nmfiflhrt. . . . .
assists the blind man with intelligence.
Badariyana thinks that liberation results
M.H.ii.7 (11.74) independently l'rotu this, i.e. from the knowledge
of sell', as imported by the Cyaniyads.
yrtthit ..... at
RJILivJ (H.536)
lt it is said just as only the non-intelligent body
connected with the intelligent being lifts up and ataft ..... ili
carries stones etc., the non-intelligent frmrihfim Bidari'tyana is of the opinion that the highest
too, being associated with a puntga is capable of object. of human pursuit results from the Vidyiu.
activity.
M.III.iv.1 (111.283)
gssfinrqi paws-mayayaiii-m the pumsa-vidyfi
yad ..... manyate
s.m.iii.24 (652)
Bidari'iyi'ina is of the opinion that the
tadriha ..... timmitan't (653) accomplishment of all ends proceeds from that
as in the puma-meditation in the Chfindogya etc. knowledge, that is the seeing of Brahman. for
The text about the meditation on Pumsa as it which purpose meditation has been laid down.
occurs irt some. viz. Taitifiya branch is n0t the jnzrusaiall ..... mfitmtiz (I. 283)
saute as found in some other branches. viz. of the
Pain-gins and Tangiins.
All the good desired by the human is completely
attained but not merely moksa.
R.m.iii.24 (H.484)
ln the Taitlhiya we meet with meditation on man WW pumsfirlha wluslaya-the four chief
(/ru-iuga-vidyfi) in which parts of the sacrifice are ends of human pursuit
fancifullyidentifiecl with parts of the human body. R.I.i.l (1.33)
In the Chill. 16.1 about the punga-vidyiitis stated
thus. ‘Indeed the purusa himself is the sacrifice...’ dharma .....
etc. The four chiefends ofhuman action are-religious
M.Hl.iii.25 (III-198) duty, wealth, pleasure and final release.
puntyt ..... api
We: pumgfinhaur'zriaka glorification of
Even in the virlyfi or knowledge conveyed by the the agent
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W purusottama 132 W Piwadrttfl
s.rrr.tv.2. (71s) "i: pith-the refuge (of all enjoyable things)
tat-min ..... s.r.tv.r (228)
Since the individual self comes into subservient bhugya ..... P1711 (V-M.294)
relationship with religious acts by becoming their
performer, the knowledge of the self too must The intellect. being the substratum of all objects
form a part of the rites etc. of enjoyment is called ‘pith’ here.

The mention of any result that occurs in the ‘1'1 {Mirna-the whole
Upam'suds with regard to this knowledge, whose
purpose is ascertained to be this. must be byway of M.1.i.9 (1.82)
eulogy (view ofJaimini) . The Supreme Lord Hari is pima.
R.HI.iv.2 (H.536)
1&1‘! prirumh tu-but the former view
The theory of ( Vzdyfibeing the meansfor attaining)
the highest object of human pursuit is eulogistic. S.m.ii.41 (61a)
na ..... bfidan'ryanah . , . . . (614)
It cannot be so that the attainment of the highest Br'rdariyana considers the earlier one that is God
object ol‘ human pursuit results from Vidyis. The Himseli'as the bestower of results.
scriptural text, ‘He who knows the Brahman
RJIIjiAO (H.458)
attained the Highest‘ (Tai. H.111) means that
through refining the agent, the Wdyiis subordinate tu ..... manyale
to the ritual; and so the scriptural declaration
The word ‘tu' sets aside the above pn'mafacie view.
regarding the fruitofthe Vr'dyiis merely eulogistic
Bidariyana is of the opinion that as previously
(view ofJaimini).
stated, the power of giving fruits belongs solely to
M.I11.iv.2 (111.284) the Supreme person.
that passage which speaks of ‘pumg'irtha' M.111.ii.42 (111.152)
asti ..... jfifinrrsya paras-ya ..... pmvartakalr
Knowledge has power to lead the soul to release. Though the Supreme Being and karman have
but in the matter of leading to svarga it is only been already stated to be the causes of fruit,
subservientto kaman.]airnin i says, ‘Only the wise...’ accordi 11g to Bidarayana, only the Supreme Lord
81C. guides and rules all actions.

WIT purusonamkthe Supreme Person W pfiruaglrstcr-what was seen before

R.1.i.l (1.172) 9.1.1.1 (2)

The Bhagavad Gilt‘; states: ‘Since I transcend the satyrm'l ..... art-u (P.80)
destructible, and am higher also than the
The inclusion of the term pfirvadysta isjustified as
Indestructible, therefore I am proclaimed in the
it makes for the utmost clarity.
world and in the Veda as the Highest Person‘.
mithyfi ..... anflan'r IV. M. 1 I )
M.l.i.1 (1.13)

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Wpfiruanirodhit 133 W pin/twat

The illusory appearance cannot come about Though it is admitted that the soul manifests itsell'
without the coupling ofthe imposed elemen twith in its own real nature of pure consciousness. still
that on which it is imposed; hence what is untrue its possession ofthe earlier form, the divine majesty
and superimposed is understood by the words, of the qualified Brahman that is known from such
‘what was seen before‘. The word ‘seen’ is used to reasons as Upanisadic reference is not denied
indicate thatit (the supreimposed element) counts from the empirical point of view.
only as phenomena], not as absolutely real. Even
R.IV.iv.7 (11.639)
thus, what is now seen is not capable of being
imposed; hence the use ofthewortl 'before'.What because of the existence of the earlier ones.
was seen before. though real in its own nature, is
pi'rva ..... vidyaminatvfit
yet, as superimposed, indeterminable and hence
unreal. bemuse of the existence of the earlier ones-the
quality ofbeing free from sin, the quality ofwilling
Wmnimdhfil-because the earlier one the truth and such other qualities.
gets obliterated M.IV.iv.7 (IV.102)
s.n.i.20 (334) the aforesaid views being true
hsuqta ..... ill' (385) audulomini ..... dehena (1.102)
According to the followers of the theory of The view of Audulomin is that the enjoyment in
momen tarincss, with the emergence of the entity the state of liberation is by attaining the condition
of the succeeding moment, the entity ofthe earlier of pure intelligence. According to jaimini the
moment is obliterated. enjoyment is through the body which is
R.H.ii.l9 (11.298) brahmanised.

piruahsanasya vinaspatufit ..... Wpiruavat-as in earlier stages.

that which is produced at the previous moment
being lost...
s.m.i.24 (554)
bn'imab ..... (555)
M.]I.ii.20 (11.93)
As in the previous stages, simliarly, here also. the
because the cause ceases to exist.
souls, having residual karman merely come into
na ..... simarthycit contactwith paddyetc. which are alreadyinhabited
by other souls, but they do not share in their
According to Kgnikawida when the cause has
happiness and sorrow.
produced the efl'ect, it ceases to exist. Because the
energy and essence of the cause are used up in the R.I]I.l.24 (11.422)
production of the correlative efi'ect, it cannot
ikis'fidi ..... abhihipil
produce special efl'ects again.
That is, bemuse the expressions used in the context
WPGmabha'vit-owing to the persistence are simliar to those used in the case. of the former
of the earlier nature. (i.e. the ether of space etc.). That is because the
expression in the context denoting merely their
s.iv.s (852) nature is like that about these beginning with the
euamapi ..... nipasya ether of space and ending with the rain-cloud.

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W pfimavadvfi 134 Fm pin/a ..... slhita

M.III.i.26 ("1.58) fire; but it is not an independent instruction.

as in the earlier text R.lIl.iii.44 (11.518)
dht'tmo ..... uhkwat These fires get the characteristic ol' the former
view, that. is, of the nature ot' action since these
Like the previous text ‘Having been smoke, he
fires bttilt of mind etc, which have been obtained
becomes cloud etc.‘ (Chi/.105).
through mental construcion, are in need of
entering into the sacrificial ritttal.
‘@331 pimavadufi-or as already shown.
M.lIl.iii.4 (111.239)
S1t1.ii.29 (604)
alternative for the earlier
yathfi .....
na ..... Hiya/"ab
Or it may bejust as it was presented earlier in the
aphorism (B.S.!U.ii.25), for on that view alone It is not obligatory that he who is at first sought as
bondage is a creation of ignorance, so that the preceptoris to be the only preceptor; even another
achievement of liberation through knowledge preceptor that may happen to be found afterwards,
becomedjustifiahle. may also be accepted.

R.III.ii.28 (H.444) Wmahelvubhfivfit-since the previous

The word ‘ufi' is intended to set aside both the reason does nor. exist
above views. It is indeed as stated earlier in regard
suns. so (710)
to the individual self. The non-intelligent thing is
an mitEa (part) of the Brahman owing to its being Since the previous reason, viz, the possession 01‘
an attribute of the Brahman that is incapable of the same result does not exist here to de terntine
existing apartfrom Him, like the individual self, as an alternative adoption at. will.
shown under the aphorisms, ‘The individual ...,'
R.m.iii.58 (H.531)
etc. (3.8.11.3.42) and 'ltislike...,’ etc. (lbidll.3.45).
aparimila ..... ityartha];
M.ll'l.ii.30 (111.136)
on ucco un t of their results not being ofan infinite
or like prior time
nature.
yathfi ..... l/luwati
M.I]I.iii.62 (“1.273)
Just as the same time when it is spoken of as prior
Since the reason of the earlier stage docs not exist.
time becomes the measure and the measured, so
also Brahman is both bliss and the blissful. mumuksflguin't ..... abhfivfit (1.274)
For the released, the motive of the earlier stage,
Win71: pi.mavikalpab—al ternativeswith regard namely desire, is absent.
to what precedes.
s.tn.tii.4s (691) mfiwfinupinfivisesmmimhim-
existing in a certain order of syllabic succession
pirvusya ..... svatantmft
known before.
Since these fires occur in the context of the earlier
R.I.iii.29 (11.66)
fire associated with rites this instruction must be
about a particular alternative form of that very the Vedas

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'15’ pt'u'ue 135
W Pflhagupridaifrz

‘I? {limo-those which are earlier. that. 0F the sacrifice, which is the attainment of
.marga etc. Therefore it is stated that ‘Indeed, its
QJVJJE (790) fruit, which is non-nhstntcrir-n, is separate.‘
rtjn'am'tmphab: ..... M.IIl.iii.43 (III-231)
After the acquisition of knowlege, those virtues different
and vices that have not begun to yield their fruits
and that were accumulated in earlier lives or even tattva ..... pythagvva
in this life before the dawn of knowledge are alone Decisive idea of all that is true and the conclusive
destroyed. understanding of allVedas are both difi'erent from
R.IV.i.l 5 (H.587) the direct perception of Brahman.

vidyotpnttelt pftrue mmludzpratipattisthityanarhk

(sin and merit) which are earlier than vidyfi entities which are incapable of existing in a
condition in which they may be separately
M.IV.i.l5 (IV.29) perceived.
[me-infirm“ R.l.i.1 (ii) (1.64)
good and evil deeds.
was: [mhakriddha-that which is capable of
m pg-thak-scparatc being realised separately

M.I1'.iii.28 (H.177) R.I.i.13 ‘(1.223)

bhinno ..... fivali W pflhahsthiti-separate existence

From the Kaus'i'lm S'mti embodying a reasoning, it R.I.i.l (1.121)
is clearly taught that the soul is separate from the
Lord, not one with Him. [271M ..... dazadfidayab
Staffand similar things are capable nfbeing appre-
W pythah—separate hended in separation from other things.
S.ut.itt.42 (684) Wmthagupades'fitwn account of being
api ..... krtsh't (686) taught separately.
lt is mentioned in the Upanisads that for S.tt.iv.9 (505)
meditations of this kind which are connected with
v'riyolt ..... (506)
rites, there are found separate results. Besides
these results there are also results consisting either Htiqm is spoken of separately l'rom air in. ‘r-‘niqm
in removing some obstacle in the fruition of a rite indeed ...,' etc. (C)|.1H.xviii.4). Similarly Pniqta is
or in adding some excellence to its successful spoken of separately from the activities of the
fruition. organ.
R.H].iii.4l (H.513) R.H.iv.8 (H.394)
sa ..... iti (H.514) pythak ..... iti (H.395)
Non-obstruction certainly is a fruit different from Because the main vital breath is taught to be

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l1'51'1153i1ljflhagucn'muzn 136 m prahamzificca

different in the passage, ‘From Him are produced Mariana-means many passages which denote a
the pram, the mind and all senses, the spatial single object of knowledge.
ether and the element of air‘.
pmkaranasya ..... avamata (1.28 7)
M.11.iv.10 (11.233)
Since prakaragm imports more than one meaning
sa ..... upades'dt and because it leads to infer the exact meaning, it
is weaker than ufikya.
For the text, ‘He created..,‘ etc. dedares the origin
of the chief breath separately from that of the
WmnabhedMn accountofdifi'er-
Element Air.
ence in subject matter.
W pythag-uartma'n-one of the names of s.m.tu.1 (s25)
the objects of worship. praharagm .....
R.I.ii.26 (1.342) The reasonable position here is that meditations
vfiyub ..... pflhag'vartmfi (S. S. 342) are different because of difference in the my the
two meditations are started with the SUbjECl'.
pflhagvartman is VEyu which has many different introduced is the meditation on ‘Om', a letter
kinds of motion. forminga pan ofthe udgitha. In the Brhadfiraztyaka,
pjrfinab uc'tyult. 1.11.33 (1.350) udgitha as a whole is presented. The manner of
presentation is different in the Brhadfiragtyalta.
The breath ofthis meditating sun is Whaguafiman.
The meaning is that it is the air. R.[11.iii.7 (H.466)
The Chandogas read in their scriptures that the
Wflsodarfidivm-like prsadnra etc. worship relates to the syllable ‘Orr't' which is a
R.I.i.l7 (1.231) component part of the udgitha.

"sodarfi'dival ..... But according to the Vfijins, in their scriptures the

worship relates to the whole of udgitha.
Theword vipm'dtis derived after elicling the syllable
yatforming a part of the word paiyal, because the M.111.ili.8 (111.168)
word vipas'cit belongs to the group of words owing to a difi'erence in the subject.
beginning with madam etc. (PE.Si.Vi.3. 109).
Tia-11111?! pmkampficca-and also from the
mm pmkamgza-context context
M.1.iii.24 (1.286) 51.11.10 (106)
s'ruti ..... in‘ yal ..... nyiyyam
lt is said in the Shanda, ‘$11M, characteristic marks, For the topic starting with, ‘The enlightened...,'
parallel passages, the sentence. and the context etc. (Ka.l.|'i.18) is of the Supreme Self. And it is
are importantaccording to their precedence.This proper that the entity constituting the subject of
is the principle to be observed in deciding the the context should be accepted as the eater.
meaning 01' the Vedic passage‘. R.1.ii.10 (1.301)
eka ..... prahamnam (I. 287) pmknmnan't .....

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mprakamnfit 137 m prakarartc'tt

The context relates only to the Highest Brahman. subject matter. That fire is in close proximity to
It opens the subjectmatter thus, ‘KnoMngHim,...,‘ the sacrificial ritual-the fires built up by the
ELC. mind etc. which are comprised in that context.
M.I.ii.10 (1.178) M.111.iii.46 (111.239)
up ..... in’ in the context in the matter of grace.
For the topic under discussion in the passage is samag'ra .....
Lord Visnu engaged in the creation of water and
If the latter preceptor is capable of conferring on
Brahma, called Sarhwtsara. The Bmhmavaz'vana
the pupil the full gmce.
Purina states, ‘Before creation...,’ etc.
Wuharapfit-on account of the context. W1( 311W ) prahampfit (dtmfiPBecause of
the context, the light is the self.
stats (150)
S.lV.iv.3 (s49)
prakarapan't .....
jalafi ..... grahilurit
Because this is a context of the Supreme Self. For
it is only by knowing the Supreme Self, that is the From the context it is obvious that the selfitself is
Self of all, everything becomes known. presented here by the word ‘light’. As the topic of
the Supreme Self is made the starting point in the
R.Liii.5 (11.5) sentence, ‘The self...,' etc. (Ch. Wllvii. 1) it is not
pmharapan't ..... possible to jump to the physical light all of a
sudden.
It has been already shown that the Highest
Brahman con stitues the context under reference. R.tv.tv.s (11.634)
Here we have removed all suspicion to the topic. idmr'l ..... pratipiditan'i
M.I.iii.6 (L241) That this context relates to the individual self has
due ..... pmkrzmnmh been already established under the aphorism, ‘1f
it be said...,' etc. (B.S.I.iii. 18).
For, the passage has for its subject the Supreme
Lord whose knowledge is to be acquired by higher M.IV.iv.3 (W85)
study spoken of in the passage beginning with, because ol' the subject matter
‘There are...’ etc.
tatprakamztatvfit .....
m1 pmkaragtfit-on the strength of the The Supreme Brahman is the subject matter of
context. the passage. The Brahmfinqlapurfigta states, ‘The
terms‘, ‘The Highest Light,‘ ‘The Supreme
S.m.ui.4s (691)
Brahman‘ ‘The Supreme Self‘ everywhere declare
pfiruasya ..... only Hari‘.
These fires are read of in the context of the actual
W111praltaranfit-from the context
earlier fire associated with rites.
R.III.iii.44 (H.518)
S.W.iv.17 (ass)
tasya ..... nibandhanatvficca
In the passage, ‘Non-existence...,‘ etc. (3.3.171. 1.1.)
the fire on the brick altar is introduced as the God forms the subject-matter of the topic, the

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mt’ [rrakfira 158 W praiuiiavacm

others being l'ar l'rom being considered there. For 11.1.1.1 (ii) (1.79)
the Supreme Lord alone has competence for
aid/mil .....
activities concerning the creation etc. of the
universe, in as much as the fact of the creation is Cit (individual soul) and ncil (matter) are the
taught in connection with Him alone, and the modes of Brahman. Brahman is the possessor of
word 'eternal' is attributed to Him. those modes.

R.IV.iv.17 (11.649)
W pmkfiia-luminosity.
mm ..... m (11. 050)
R.I.i.] 2 (1.189)
Indeed the control ofthe whole universe isdccl ared
in the scripture as existing only with reference to pmhis'a ..... vis'esalt
the Supreme Brahman in the following passage, Luminosity or intelligence is indeed known to be
‘From whom...,' etc. (TaiJII. 1.1.)‘. that. particular thing which is capable of making
M.IV.iv.18 (1V.ll4)
itself and other things fit to be realised (by the
mind).
fit/a pmltamrtfit .....
R.11.i.15 (11.247)
beause the individual soul l'onns the subject matter
of the passage. 111 the Vaniha it is aid, ‘There Marita) ..... dram
arises...‘ etc. Luminosity. indeed. is seen to be of the nature of
the realisation of the pragmatic li tness of a certain
WT pm}: (I'm-mode particular thing to a particular person.
R.I.i. l 3 (1.222)
mtfiritm pmkfiiatirodhfina-concealment of
prakfiro hi ..... an'ts'ab luminosity
Indeed what is meant by a mode is that aspect, R.I.i.] (ii) (1.3)
which is made out to be ofa particular nature, and
which is in relation to the thing that is denoted,
{Irakfis'a ..... vi
when it is said ‘That thing is ofthis naturc'. The concealment of luminosity means either the
R.I.iv.23 (11.164) obstruction of the origination of luminosity, or
the destruction of the existing luminosity itself.
mode (of Brahman) viz., the world.
ma pakfiatvar-luminosity
m {n-akfimtfi—being the mode
R.I.L2 (1.118)
11.1.1.1 (ii) (1.69)
[Jrakfis'atuarr't .....
am); ..... prayogalt
Luminosity is a characteristic which distinguishes
All the intelligent and the non-intelligent things the possessor thereoffrom whatis non-intelligence
possess the character of being entities solely and it has the nature ofwhat makes itselfand other
because they are the modes ol' the Highest things fit to be realised.
Brahman.
W pmkc'ts'avacchand like light.
m [n'altfiraprakifitr-mode and the
possessor of the mode. s.m.1t15 (535)
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m2! prakfijasca 139 memenpmkaradmr
yalhfi ..... pmtipmiynte m'snyrr ..... bhm/nti'
Though the lightof the sun or moon spreads over Of Him who is the object of enquiry and devotion
the whole space, stillwhen it comes in contactwith direct revelation too results.
adjuncts like fingers etc. it seems to assume the
forms. straight or bent. as those adjuncts may mmwadivai-iike light etc.
have; similarly Brahman. too, seems to have. the
forms of earth etc. when in contact with those S.n.iii.46 (481)
beings. praluis'alr ..... prati/mdyate (482)
R.ITI.ii.15 (H.438) As the light of the sun or moon spreads over the
just in the same way as Brahman consisting of whole sky and yet when it comes in contact with
light. conditioning factor like a finger etc., it seems to
become straight or bent like them as these things
yathfi ..... brahma become so. but not so in reality.
Justas the Brahman is admitted to have the essential R.lI.iii.45 (11.382)
nature of luminousness, because of the passages
such as ‘Existence, Infinity’ so also Brahman tu ..... tadvat
possesses the two-fold characteristics; for the texts The word ‘tu' sets aside the objection raised. The
declaring auspicious qualities such as willing the individual self is a part of the Supreme Self-just
truth etc. and declaring also I-Iis being t'ree from as lightwhich has the nature of luminosity is a part
all that is evil like ignorance etc. cannot be of the shining fire, sun, etc. as the generic
meaningless. characteristics of the ox, or horse and the white or
M.III.ii.15 (HI.108) black colour ol‘ things so coloured are attributes
and hence part ol‘ the things in which those
)‘adi ..... io'avahz'zralt attributes inhere orjust as the body of god, man
Even when there is the light of the eye and other etc., is a part ol' the embodied.
things we speak of the absence of light and the M.lI.iii.46 (H.202)
whole house as being covered vn'th darkness in
contradistinction to the great light of the sun. Like the (superior deities presiding over) great
[ire etc.
my [wahr'u'asm-and the effulgent one (self) just as the idea ofthe part cannot be the same with
regard to hmh the greatfire m the end ofthe world
9111.525 (602) (which is hnr. a part. of fire) and the fire-fly which
R.llI.ii.24 (H.442) is considered to he a part of fire.
direct perception (oi' the Brahman) uja ..... bht'walt (j. 203)
brahmasvart'tpa ..... The presidingdeityoffireisnordifi'erent from the
great fire whereas the fire-fly is different from the
To Vfimadevu and others, there is the realisation
presiding deity of fire.
ofluminiousness (or knowledge) bliss etc. which
constitute the essential nature of the Brahman.
Wakfit'tdivubas in the case with light
M.lIl.ii.27 (111.130) etc .

and there is revelation S.III.ii.25 (502)

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mail-1mm: 140 mltrlalvit

yathfi ..... mm m prakfiiis'myavadvfi tq'a-

As light1 space, the sun etc. appear to be diversified stw'n-like light and its source being effulgent.
in relation to the activity taking place in such s.m.ti.2s (604)
limiting adjuncts as a finger, a pail of water, etc.
yathi .....
and yet they do not give up their natural unity.
just as the sunlight and its substratum the Sun are
R.HI.li.24 (H.442) not entirely different, both being equally effulgent
prahfiiidivaz ..... s-uan'lpauat and yet they are thought of as different.
it is made out that to be associated with the world R.HI.ii.27 (H.444)
consisting of corporeal and incorporeal forms is atab ..... arthaft
also notdilIerentfroman attribute of the Brahman,
like the essential nature consisting of knowledge The word ‘vfi' is intended to set aside the above
and bliss. view._]ust as there is oneness between light and its
source, although theyare distinctfrom each other,
M.IH.ii.25 (HIJZB) because they belong to the same genes, in the
ag-nyidz'ual ..... abhE-ua't same manner the non-intelligent world is of the
form of the Brahman.
There are no diflerence of forms as gross and
subtle in Brahman, whereas light, fire etc. have M.IH.ii.29 (111.155)
difi'erences of forms like gross and suhtle. yathi ..... drsfintab
mules-etpraiat'adiwt-as in the case of light Or the illustration may be taken thus-just as the
C EC.
Sunis bothlightandits substratum. so is Brahman.

9115.84 (609) WawEl-that being the topic under

prahifidivat ..... discussion.
just as a single light, be it of the Sun or the Moon, s.m.1.17 (545)
undergoes diversity owing to contact with
prakrlalvfil (549)
conditioning factors, but it is said to become
united with the source when the conditioning In the text, ‘Then there...,‘ etc. (Ch.V.x.8), the
factors are removed and the same light is said to be expression ‘these two paths’ stands for ‘the paths
different owing to the difference in the ofknowledge and work’ , for that is the topic under
conditioning factors, so also is the case here. discussion, for knowlede and action are discussed
here as the means for the attainment of the path
R.IH.ii.53 (H.453)
of the gods and the manes.
yathi ..... arihalt
R.HI.i. l7 (H.417)
Just as the all-pervading light, the ether of space
etc. through the distinction ofplaces like windows, prahrtatvfit .....
pots etc. are regarded in the rnind as limited. Indeed, knowledge is the subject-matter
M.IH.ii.35 (HI-141) introduced as regards the path of the gods, and
meritorious works asregards the path ofthe manes.
pratibz'mba ..... apt‘
M.IH.i.18 (H144)
Just as there is a difference of character in the
images or reflections of the Sun. the path of knowledge and action.

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Wrist pmhmparammra 1'1] u'qrfirs p'rakfliica

m pmhflapurima'ria-reference to a pervades all time, on whose will everything

subject already being discussed. depends, which knows everything, which is never
subject to bondage, but subjects everything to the
s.r.ii.1 (97) bondage of life—that is Pmkrti the unmodified.

W prakrtahc'mrr-fanlt of abandoning the M.I.iv.25 (1.389)

topic under discussion. 2) the Supreme Lord‘s will
s.r.i.ts (55) mc'iyin't ..... iti
The S'uetifvatam text states, ‘Let him know the
WET prakrtfikarsapa-reference to the
Lord's will to be Prakrti and the Supreme Lord to
subject-matter of the context. be the master of the Will‘. ‘Oh, Eternal One, Thy
s.m.ai.ss (s73) will is variously designated as Mahfima'yfi, avidyfi,
niyati (decree), mohini, Prakfti...‘ etc.
flair? Pmkrti—Primordial Matter 3) M.l.iv.27 (1.391)
s.rr.r.14 (315) the Supreme Lord
saruajfiasya ..... abhilapyete pmkarsena ..... abhidhiyate
Name and form which constitute the seeds of the The Lord is Prakjrti as may be seen from the
entire expanse of phenomenal existence, and etymology, ‘He works eminently.’ According to
which are coniured up by ignorance, are, as it the Bhilla'ueya fruh', ‘Now indeed the Lord enters
were, non-different from the omniscient Lord, into Prakg'ti and makes Himselfmany; hence He is
and they are non-determinable either as real or Pmkrtt‘ .
unreal, and are mentioned in the Vedas and the
smnisas the power called mfiyi, ofomniscient God The Nt'mrdiya Purina slates, ‘The Supreme Lord
or as Pmkrti (Primordial Nature). Govinda though He undergoes no change, only
having entered into Prakyti, the changeable, is
R.Il.ii.l (II-277) spoken of as P'rakyti‘.
mfila ..... M.l.iv.28 (1.303)
Pralq'tiis constituted by the three substances called avyavadhfinena ..... Prukflituan't
salt'ua, mjas and hmuu. lt is one, itseifnon-sentient
but subserving the enjoyment and final release of The state of being Pmkg-ti consists in being the
the many sentient beings, eternal, all-pervading, immediate means of bringing forth.
ever active, not the eiIect of anything but the one
general cause. There are seven principles which W Hakflr'm'hyli-main and subsidiary.
are the efl'ects oi'fi'ukylr' and the causal substances smarts (624)
of everything else. They are mahat, alraizkfira, the
subtle matter (ummimr) of sound. touch, colour, R.I.iv.11 (H.122)
taste and smell (according to the Sinkhya). both cvolvcrs and the evolved.
M.III.iii.40 (“1.226) The principles beginning with mahm. They are
seven: mahat, ahaizkl'zm, and the five mnmitmr.
l) sawa ..... iti
‘That of which all the world is the abode, which m5 prakrtiicw-also the material cause.

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“Flinnm [/rukytu .....frratisedhati 142 W prajfifilmatva

Slit-n23 (ass) prakfla ..... (5 98)

[nakyleft ..... eva (2 70) The Upanisad certainly denies the limitation that
is being dealt with. 'l'he word ‘iii’ denies only that
Brahman has to he admitted as the material cause
which is the topic under consideration. viz. the
as well as the efiicient cause. lt is not merely the
forms of Brahman characterized as gross and
efficient cause.
subtle; which are definable as ‘this much‘. that is
yataft ..... dmstatyfi (271) to my, which are limited.
The word ‘yatalt' (that from which) occurring in R.HI.ii.2l (H.440)
‘That from which these things emerge‘, (T021111. i)
ukta ..... arlhalt
is to be understood as to pointing to the material
constituting the basic substance, in accordance Brahman is not merely what is qualified hy the
with the special rule of grammar, ‘The basic modes as stated above in the context; the Brahman
substance of anything that is being born is used in hasbeen introduced as beingso much as is quali fied
the Ablative Case.’ (P6311. 1.1V.30). by the above mentioned modes; that His heing so
much only is referred to by the word ‘so‘.
R.I.iv.23 (H.159)
M.IlI.ii-22 (III-122)
Pruhflis'ca ..... itym'thaft
yatalz ..... (I. 123)
Brahman is also P-rakyti, that is also thc material
muse. The meaning is that the Brahman is not The Smti, ‘Not by...,' etc. prohibits the idea that
merely the elIicient cause; the material cause also the Lord is merely an agent...etc., which is
is the Brahman Himself. contextual and speaks of the quality of protection
also.
sndtva ..... ca (11.162)
From the passage, ‘Existence alone, this was in the W [nuk'rama-introduction
beginning one only (withouta second)‘ (Ch. Vi.2. l),
oneness between the ell'tcient and material cause smart! (626)
is ascertained to exist before the creation of the
world; and also from the expression ‘without a W pmkrfinm—the topic which was begun.
secon d‘ another presidingdeity than the Brahman R.I.i.l (ll) (L49)
is denied to exist in relation to the world.
M.l.iv.24(l.383) m prujfipativrata-the vow of Prajapati
also called Pmkrli 9.14.4 (so)
ltunta ..... iti In the case of the vow ofPrajapati the meaning of
the negative is nor. mere withdrawal from activity;
The Supreme Lord is also denoted by the word
for in the text, the prohibitions are preceded by a
flaky-ti.
positive injunction for undertaking a vow.
mm afitimfit pmkrtaiti-uattuan'i pmtt'se-
W praj'rifitmatva-identity with conscious-
dhati-The limitation that is under discussion is
ncss
denied.
s.t.i.si (as)
s.m.u.22 (ass)

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m prujfiil'mfi 142 stfitstt-aia'lfi prazg'jfifi-rzhr'mi
prqjtirilmatva ..... upapannam M.m.iii.52(m.251 )
Identity with consciousness is justifiable in the according to the difference in meditations.
casc of the individual self on the ground of its
intelligence. 'ifililT prair'jfici-proposition

‘ISITHT IlmjfifilrnHOflSClOUSnC-SS.
S.I.iv.23 (268)
pratijfifi ..... iii
9.1.1.23 (a2)
The proposition is, ‘Now then, did you ask about
prajtiiihnalvam ..... sambhavali (83)
that instruction hy which the unheard becomes
The fact of Prr'tgm being one with consciousness heard, the unthnught becomes thought, and the
becomes proper only if Brahman is the meaning, unknown becomes known?‘ (Ch. W.z‘.2).
for, the insentient vital force cannot be one with
R.l.iv.23 (H.16l)
consciousness.
pratt'ffifi tat/at .....
[Irina ..... saktilufit (V. 1H. 151)
The proposition deals with the knowledge of all
(Indra said to Pratardana) ‘lam prfiaa the self of
things through the knowledge of a certain one
the nature of knowledge‘. Thus he used the term
thing, as stated in the passage, ‘Did you...’ etc.
‘prfiqm' in relation to the self. That Indra calls
(Ch.Vi.i.3)
himself the self of the nature of knowledge is
justifiable because the celestials possess M.l.lv.24 (1.386)
unobstructed knowledge and power.‘
hanta .....
fivaica prajfifilmt'i (V.M.152)
'Verily this person alone all the names declare,
And the self is of the nature of knowledge. just as so do all names enter and declare the
Perfect Being‘. This is the pmtijfifi.
Wajrifimammhakwavat-even as
other meditations have their separateness. ufila'r-atatfit pratijriE-ahfinkthe non-abandon-
ment of the promissory statement.
3.111.111.50 (695)
smite (427)
pmjfir'mtam ..... iti (696)
yma . . . . . syr'rt
Other meditations, for instance. the ‘meditation
of sandilya’, which being linked up with their In all the Upaaisads there are declarations like, ‘By
respective related objects. are certainly different knowingwhich all this becomes known’ (MuJ. i. 2).
from rites and are also separate from other That declaration can remain unaffected only ifall
meditations; similar is the case here. things are non-difl'erent from the Brahman.
R.II[.iii.48 (H52) R.I'l.iil.5 (H.342)
frrujrifinlum ..... ayamapi yena ..... kfiryatuena
For instance, another m'dyfi, such as the dahara- In the panage. 'Thatbywhich ...,' etc.in (Ch. VI.i.2-
uidyfietc. is known through self-suffidentscriptural 3) the proposition is given that. through the
texts etc. to he different from the sacrifice of knowledge of the Brahman, the knowledge of all
action; the case here also is similar. other things is produced. This declaration is not

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Watzjfifinfit 144 ilfii.....flag; pmtz....lir'tgn1it

abandoned; that is. it is adhered to, only if the karma ..... pmtt'jrifitatit
Ether also is an efiect of Brahman.
The promise is thateverything becomes known on
knowing the cause.
Wijfiinihthat being the declaration
S.rv.iv.2 (s48) Waziffiivimdhfiwon accoun t of the
contradiction of the proposition.
talhfi .....
R.l.l.9 (H82)
In the text, ‘l shall..., etc. (Ch. VIII.ix.3) the promise
is made of explaining the self, free from the pradluina ..... bhavaii
defects of the three states and then it is stated,
If the Pradhfina were taken to be the cause of the
‘The being that is really without any body is not
world, there would also he the contradiction of
touched by likes and dislikes‘ (Cit W71.xii.3).
the proposition. Now on the principle of the non-
R.W.iv.2 (H.633) difl'erencc ofcause and effect, the proposition can
only be fulfilled in that way that through the
on account of the topic
knowledge of the ‘.mt‘ which is the cause, there is
sa ..... pratt'y'fifita known the entire world, whether sentient or non-
sentient, which constitutes the effect. But if
It is that removal which is enunciated as the topic
Pmdhana were the cause, the aggregate ofsentien t
to be expounded.
beingscould nothe known through it—-for sen tient
M.IV.iv.2 (W33) beingsarenottheeffectofanon-sentientprinu'ple;
and there would thus arise a contradiction.
on account of declaration.
ahamhah ..... praiijrifinit WM: flit? pmu'jr'tisiddeh lir'tgcm't-an indi-
cation of the fulfilment of the declaration.
ln the Byhat 511m‘ it is declared, ‘Day after day,
during sleep, he enters into and reaches the Lord; s.r.iv.2o (262)
but he finds no pleasure, no rejoicing, no
enjoyment of desired things, for he is then in the asti ..... sarr'tirlanan't (263)
state of bondage; but when he is released and A solemn declaration is made in the text under
enteisintoBrahman,he haspleasureandreioicing, discussion that all this becomes known when the
and enjoys all that is desired.‘ self is known (Ball/.11. 7) as also, and all these
are the sell‘ (Br.IV.v. 7). The mention of the self,
W91? pratij'rifinuparodhficca-in order mlled up by the suggestive word love. as an entity
that the declaration may not be contradicted. to be realized, is a sign indicating the fulfilment of
that declaration.
M.II.iv.3 (H.219)
tasyn ..... in‘ (I. iv. 22) (265)
.m ..... iii
Asmarathya is of the opinion that the statement
The declaration is, ‘He created all this‘ (The
made about ‘coming out oi'the great Reality from
breaths are created by the Supreme Lord).
the great elements in the l'orui of the individual
soul‘ is a sign indicative ol' the fulfilment of the
mamatijrifivimdhwcon tradiction to the declaration, for the knowledge of one thing can
Promise lead to the knowledge of all if there is identity
s.t.t.s (4s) among them.

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trfitamfit: pmtijrir'ihfinilt 145 “film pratiprasava

R.I.iv.20 (11.148) momentary will stand discredited.

eha ..... abhidhfinam R.lI.ii.20 (H.298)
This is the characteristic means of the proof of the pruljfifi ca ..... pralt'jria'
proposition that the knowledge ofall other things
Your proposition will also suffer contradiction.
results through the knowledge of a certain one
Your proposition runs thus, ‘The dominant. the
thing-namely, that through the word denoting
auxiliary, the supporting and immediate causes
the individual self, the Supreme Self is denoted.
are the four causes that lead to the production of
M.I.iv.21 (1.383) knowledge’.
nfinyalt ..... siddheb Mimi-21 (II-95)
ltt order that the promissory statement in the. kfirap: ..... him}:
Tailtiriya Erapyaka ‘there is no way leading un to
Contradiction to one of the fundamental principles
the Lord other (than knowledge),' becomes
01' the Kgapihavida thatwhen the cause has ceased
meaningful.
to exist, te effect is produced.
Hfi'lilTi'lfil': pmfijr'uihfinib-tlte promissory state-
m praiipattz'bhedn-doctrinal dill'e'rence.
tnent would fail.
M.lI.iii.6 (H.125)
5111119081)
brahmapa ..... hfinift mm pmtz'fmtzi vidhi-injunction of con-
l1’ what is different front Brahman be held to be templation.
absolutely eternal (not originated), then the 9.1.1.4 (17)
promissory statements such as, ‘He created...‘
etc. would be contradicted. Whatipattrbhedkdifference ofcogn ising
subject.
ufitifiafiu: pmfijrioparodhalr-Lhere results cond-
tradiction to the admitted principle. R.[[I.iii.2 (H.462)

$1111.21 (ass) m pratipfidanapmkriyfi-process Ol'

atha ..... hiyela propouncling
Ifthe Buddhists assert that the effect arises even in s.m.tt.22 (598)
the absence of the cause, their own assertion will
be nullified, that is to say, their proposition that sfim'qh pratiprayoga—counter-syllogism.
the perception of colour etc. and happiness etc.
(citta and cat'tta) arises as a result of acquiring the KIM-15 (ll-244)
four kinds of causes (objects, senses. accessories
and past tendency) will be negated. mpratiprasavhrule ofcoun ter-exception.

tatab ..... uparuddhyeta R.l.i.1 (1.16)

The cause and efl'ect will become simultaneous. 'krl ..... sadbltivil. '
Even then the assertion of Buddhists will be ‘The Genitive with a Itrt following, is to be
contradicted; their declaration that all entiu'es are compounded.‘ (PiSt't [12.9) [e.g.].

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trfimm pratibhfisa 146 mmpmtisedhfit
‘GfiN'R-T pratibhisu-unreal appearance. the effect as a substance being distinct from the
cause.
R.II.i.15 (11.243)
M.11.i.8 (11.17)
Mpatiyogi'n-eminter-correlative pratt'sedhn ..... yuhtan't
s.1.i.19 (so) Asa! or non-existence cannot be the cause of the
R.l.i.1 (1.123) world, because, itis the negation (of all existence) .

“a? pmhvedmh-they are to be adopted in all antiwar pmtisedhacca-and on account of the

the branches of the Vedas. denial.

3.1114155 (702) S.l]1.ii.30 (604)

api ..... anuvarleran ( 703) itas'ca .....

The meditations connected with the accessories

The scripture denies the existence ol' any other
should extend to all the branches of the Vedas. conscious entity apart from the Supreme Self. in
texts like, ‘There is...,‘ etc. (Br. 1U.vii.23)
R.1Tl.iii.53 (H.524)
RJILii.29 (H.444)
upi ..... avabaddht'zlt (H. 525)
.ta ..... ityanhali
The meditations connected with the subsidiaries
like udgitha are connected with every Veda, that is, In the following and similar passages, ‘This
they are connected with all the branches. The person...,‘ etc. (Br. IV. 4.25), the properties of the
word ‘hi’ denotes a reason here. ‘Because through non-intelligent thing are negated in relation to
the scripnire itselfthese meditations are connected Brahman.
merely with the subsidiaries of rituals like the M.III.ii.3l (111.137)
udgitha' etc.
nkmit ..... bhedasya
M.IlI.iii.57 ([1261)
Difl'erence between Brahman and His bliss etc. is
denied by smlissuch as the following, ‘Brahman is
WratisedhamfitmtufitAemg a mere
but...‘ etc.
negation
s.n.t.7 (297) WPmtiyedhfit-because ol' the denial
pralisedha ..... .t'ahnoti s.1v.n.12 (808)
For, yours is a denial without any object to deny. (Ityatttihe ..... t'ti
This denial cannot. amount to a rejection of the
existence of the effect. before creation. It is admitted that. in the absolute immortality
there is an absence of any course to be followed
R.Il.i.7 (H.218) and any departure from the body. Still lest there
kfitya ..... be any apprehension ol'depart-ure owing to some
reason or other, that is denied through the text,
In the previous aphorism (B. 8.11.1‘. 6.), what was ‘But the man...,' etc. (Br. No.6)
intended was merely the rejection ofan invariable
rule ofsitnilarity between cause and effectt and not R.1V.ii.l.2 (11.600)

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m pmzitmitkhjfinimdha 147 ufitfiifilfiu pratitivi'mdhu
From the texts, the departure of the soul from the W pratisargwpmlaya state
body at the time of death is negatived in the case
of the man of vidyr't. R.l'1.il.3 (11.281)

M.IV.ii.12 (IV.55) that which is dill'erent from the state of creation.

asama ..... iti cet

WET pratisthi-one of the names of the objects
From the following text, ‘This perfect.,' etc. it may of worship.
appear that the said equalityofPrakgtt'is prohibited
R.I.ii.26 (1.342)
to be accepted.
pmla'sflui is that which sen'es as a support.
maupmtaawtyanimwm-m-tmcialanni-
h i lation. FRET!’ pratihém-portions of the Sfi'nui song
s.n.ti.22 (ass) $14.23 (71)
buddhi ..... bhrigyaze (as 7)
W pratikadpyksymhol having an idea
The annihilation of a thing brought about superimposed on it.
deliberately is technically called the
prat'isar'tkhyfinirodlm. s.tv.i.s (775)

R.11.ll.2l (11.298) W pratikiz'la1nba1ta-one who is lit to see

kgagtikatua ..... ityaflhah Brahman only within the symbol
That kind of destruction, one of gross kind, which M.IV.iii.15 (IV.87)
consists in the termination of a series of similar pmfilum'z ..... te
momentary existences and is capable of being
perceived as immediately resulting from agencies The body is called the symbol and those who
such as the blow ofa hammer (breaking ajar etc) obtain sight ol' Brahman only within it but at no
is called pmtism'zkhyfi destruction. time of the pervading Brahman, are called
Pralikfilambanas.
M.H.ii.22 (11.95)
mlikopisana-meditation on mnbol
m pratisaritdhfi'nu-recognition
R.IV.i.4 (nsve)
sums (390)
[nutika ..... anusandhinan'i
R.1.i.1 (I.l46)-—Cognition leading to recognition
By meditation on symbol, we understand a
pmti ..... mitmrr't meditation in which something thatisnot Brahman
The cognition which leads to recognition, as for is viewed under the aspect of Brahman.
instance (when one feels), ‘l myself experienced
this formerly also‘—that establishes the Impatitim'rodhwcon tradicti on between
experiencing subject. to continue unchanged in the. perceptions.
the antecedent and subsequent intervals of time
R.I.i.l$ (1.211)
but does not prove pure unconditioned
experience. belonging to different times.

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when praiiyamana 148 mumi'mz pratyalqa..... dariayatalj

WWI? pratiyamana-that which is apprehen- words, as in the Vedic text ‘Brahman created...’
detl. etc. (B.V.IX.62)'. The smrtz' tent. ‘In them.‘ etc.
(Menu. 1.21)
R.I.,i.l (ii) (1.25)
R.l.'tii.27 (11.61)
pmtiyamfina ..... visayali
from Perception and Inference.
That only which is actually apprehended, can be
the object of apprehension, error and sublation. S'nm' .....
By means of the fruti and :myti. The .iruu' states,
WEI‘ pralyakshperception ‘Prajapati bymeans...,‘ etc. and ‘He pronounced...‘
etc.
s.i.ia.32 (203)
The meaning is, that after the pronunciation of
R.l.i.l. (I. I 26)
every directly signilicant word. he recalled to his
atal] ..... fmttyaltsarh mind the configuration corresponding to the
meaning of such particular word. and created
Perception has for its object on lysuch things as are
various things as associated wtih their own
qualified bydifferen tiation which is constituted by
respective configurations of generic attributes.
the configurations of things and has for its hasis
their genetic and other properties. The smrlialso says, ‘The divine...,‘ etc. Accordingly
although the gods and other such beings are
R.l.i.3 (1.120)
admitted to possess bodies, it. will not follow
luddhi ..... therefrom that die Vedic words are meaningless
and that the Veda has a beginning in time.
Perception is of two kinds-that which is born of
the senses and that which is born of yoga (or M.I.iii.28 (1.301)
introspective realisation through mental
by direct Perception and Inference.
concentration). The perception which is born of
the senses is of two kinds, namely, outside-born sirya ..... pralyaksalvz'it ca
(external) and inside-born (internal).
From the texts, ‘The maker...,' ere, and ‘just as...,‘
M.ll.i.18 (11.36) etc. the gods do succeed one another. This is a
matter of direct perception of the great sages.
adhaman'z .....
Other people also infer that there will he gods in
Perception is the authority of the lowest order. future as there are now, and as there were in the
past.
W pmtyakst'mtmtiinfibhyfin't-proved atim ..... sate/fit 0.305)
by direct revelation and inference.
ln the case of great people who know past and
s.i.tii.2s (189) future there is the possibility of direct perception
pratynksmr't ..... regarding theorigin ofgods and certain restrictions
in their capacities which are in tune with the
By direct revelation is meant the Vedas since they scriptural revelations.
do not depend on any other means of knowledge
for their validity. By inference is meant the smrti,
W ii‘ eel-am pmtyaksfinumfine cuiva-n't
l'or it depends on other sources for its validity.
dars'ayatab-Upanigads and smrti show thus.
Both of them show that creation was preceded by

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mat pmtyngrmha 149 Wm pratyekupurz'samipli

s.rv.iv.2o (sso) tuvstm: (11.623)

darfayatah ..... _ _ .
W pratyakhyanhdental
The Upanisadic and :mg'h' texts also show that the
Supreme Light is transcendental. in such passages s.t.t.4 (28)
as, ‘There the...,' etc. (Ka.H.ii.15)
W pratyfiyywthat which is to he understood
R.IV.iv.20 (H.651)
R.l.i.13 (1.207)
nilthz'la ..... ityfidi
Both the .tmti and mm‘ show that the activitywhich WET! praiyfihfim-complcte restraining of the
relates t0 the world and which is of the nature of senses from receiving external impressions.
control of all the worlds is peculiar to the Supreme
Person. Vida. ‘Through fear...,‘ etc. (Taillfi. I).
R.I.i.l (1.222)
M.IV.iv.2l (IV.119) Prutyihtim is one ol‘ tlte stages of yoga.

Perception and Inference show thus. m pragekmiz-individually

vidvat ..... ca s.rn.ii.t2 (586)
There is the authority ofdirect perception of the pralyujtidhibhedmit .....
wise and of inference hy others as to the absence
ofcauses that could change the bliss ofthe released. with each difference created by a limiting adjunct
R.IIl.ii.12 (11.436)
semi pmtyagartha—inner entity
in each case
R.Li.l (ii) (1.13)
yab ..... pralipatyfiyan't
inner subject (the self)
In passages such as, ‘IIe whom.‘ etc. (By-.II. 7.5.23)
mm pmtyagitmfi-inner self (the individual at every step, the statement about His immortality
sell) is given.
s.t.i.1 (2) M.111.ii.12 (111.102)
R.I.i.l3 (1.191) esa ..... vaca nfit

In the s'rutt's, the Lord declared to he present in

‘51315131? pratyabhijrifina-recognition various places as pflhi-ui, etc, is at each step, shown
s.t.i.24 (75) to be identical with His Supreme essence. The
non-difference mutually between the
R-I.i.l (ti) (1.37)
manifestations of the l .ord and the non-difference
M.l].ii.25 (11.98) of the various manifestations from the one Lord,
is also declared.
tade'ua ..... ca
‘That very thing is this‘—-so does the recognition urawfi'anfit pt'atyekapmr'samfijati-abiding in
arise. totality in each part.

Um pmtyabht'saw'tdhi-intention to attain. $111.13 (s21)

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Um pmthamaham .150 WE'RE‘ pmdfinavadeua

Wrathamakam-the first manifestation (oi Now, in connection with the first lire, the ofl'ering
V'ayu) as an oblation ol'the soul with huddltfiis described,
but it is not stated that the elements are olIered.
M.“ .iv.23 (IVJ23)
tatm ..... v6 f]. 124) m: prathimanupapatteh-no magnitude
will arise from the combination.
The first form of Viyu is that of Hant'tmin with
which he carried the message of Rama to Sitz't; He S.II.i.29 (338)
conveyed statements about Rama constituting the
The combination of the second with the first
Mt'ila-Rfimiryrnm to his :lisciples or that form which
leaves the first alone which has no dimension.
carried the command contained in the words of
Rama.
W pradfinavadeva-just as in the case of
offerings.
myrtl/tarrtapipdagmhana-the outline
perception of an object seen for the first time. §.IH.iii.43 (687)
R.I.i.l (1.118) pmdzinavat ..... (690)

ataft ..... grahanafl'z The approach in meditation must be separate, as

in the case of the ofl'erings. Thus it is that in
Indeterminate perception is the first outline
connection wtih sacrifice called Tfipurogizis'ini, the
perception.
deities being separate as they are separately
enumerated, the offerings also must be separate.
swi BTWathame aimuaqiit-since it is nut
heard ol' in the first instance R.m.lil.42 (H.524)

s.m.i.s (532) pmdfinavat ..... itya'rtha};

hathcm't ..... asti The meditation should undoubtedly be repeated

as is the case with oblations.
Now granted even that this is so, how can it be
ascertained that ‘water comes to be known as man The case is analogous to that of the offerings. The
in the fifth oblation'; for water is not heard of in text ‘He is to...,‘ etc. (jaiSfill. 3.6.2.) refers to one
connection with the first fire. and the same Indra possessing the qualities of
ruler-ship and so on; but as, through connection
R.III.i.5 (11.409) with several qualities, the aspects of Indra differ,
yrtduktmit ..... mt the oblation of the pumgic'ts'a has to be repeated.

An objection is raised to the conclusion arrived at M.III.iii.44 (111.284)

under the sitm (111.111) on the ground that in the only when associated with the instruction
first ohlation, described in (Ch. 11.4.2.) as being
made into the heavenly world, water is not na ..... phnlmya [1.234)
mentioned at all as the thing offered. The text Mere ‘hearing' etc. of the scripture does not
says, ‘That altar..,’ etc. Water therefore is not the constitute the means of knowledge bu t only when
thing offered. it is associated with the transmission ofa qualified
M.HI.i.5 (111.13) teacher preceded by his grace, because the fruit
of anything follows the act of giving by the
Msmin ..... ili preceptor.

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 ua'i'w pmdijm 15] WFT pmdhfina

m pmdipo—lamp part ofthat soul that is circumscribed by that body;

and thusallocation ofresolvesetc, unseen potential
- s.n.tii.25 (457) results ofworks, and happiness and sorrow will he
nibida ..... pradipaft encompassed in relation to that part.

A luminous substance in a state ofcompacmess of M.[l.iii.53 (H.213)

its particles is the lamp. because of the locality

m m: pradipavat fivefab-animation is na ..... vaioihyum

like that of a lamp. it cannot he. said that the. diiTeren ee ofplaees like
.rumga etc, where the souls happen m he, has
s.rv.iv.1s (856)
peculiarities to bring about the diversity in the
yathfi ..... (Evis'ati nature of each reflection (that is the soul).
Just as a single lamp can appear to be many
through its power of transformation, so also the stint flat-<1)pmdesa(bhedar)—owingw the difi'er-
man of knowledge, though one, can through his encc of place.
divine power become many and enter into all the R.l.l.iii.52 (H.385)
bodies to animate them.
R.IV.iv.15 (H.640) yadyajn' ..... vet

The pervasion is like that of a lamp. It may, howeverbemid that,no doubt, the essential
nature of the Brahman is one only; it is incapable
yatha' ..... nnupafiamtab of divisions and is associated with limiting
just as there is pervasion of other places bya single conditions of many kinds. Nevertheless through
lamp existing in one place, through its own light, the distinction (of the unconditioned part} from
similarly, in the case of the individual self also, that part of the Brahman which is associated wtih
which is seated in only one body, through its own limiting conditions the separation (with regard to
ligbtofattributive intelligence the pervasion ofall the experiences of individual selves) becomes
bodies appropriately results. undoubtedly established.

M.IV.iv.15 (IV.lll)
Wmadyumnatyflhkthe Emunation called
like a lamp Pmdyumna

yfithn. ..... kfirsgtyidt' (one of the l'uur aspects of Lord Vasucleva)

just as the lustrous flame in a lamp consumes only s.n.ii.42 (415)
the oil but not the soot.
pradyumna ..... mane};
Whades'fitwn the basis of different parts. Mind is called Pradyumna (pn'mafaeieview).

straws (488) mm pmdhfina—primordial nature

vibhul'ue ..... (489)
5.11.2 (10)
lt may now be argued that though the individual
aeetana ..... (I 0)
soul is omnipresent, still its con tactwitb the mind,
residing in the body, will happen in a particular insentient

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W pmdhfinasya 152 1.11mi pramfiqtan'i.
mm: ..... fihuli(1.i.2(35) as belonging to the possessor of the qualititcs.
According to the Sinldiya the insen tientPradhfina, pradhfinasya ..... brah'ma-{iali
comprisingits three constituents (sattva, rajasand
‘Subject of the qualities‘, that is the Brahman
tnmas) is the cause of the universe.
who is possessed of the qualities.
a-nclzfilmalia ..... sambhavfit (11.2 (36)
M.II1.ii.i.12 (111.173)
According to Sankhya, modifications are possible
for the sake of the main purpose.
for Pradluina which is composite by nature.
predhiina .....
finumfinikan'i. Li. 18 (5 7)
Towards the accomplishmentofliheration , which
Pradhfina which is inferred.
is the main aim.
R.1.i.5 (1.173)

The Pradhfina of the Sin khyas is what is otherwise m prapaficupmvz'luyrhsublatiun of the

known as the Pralqfi. 1t is Nature or the self- universe of manifestations.
evolving material substratum of the universe. s.m.ii.1 (593)
R.11.ii.l (11.279)
“its: prabadha—awakening
g'ugut ..... 1151013011)
s.rn.a.s (57s)
Pradhz'ma which is of the nature of equilibrium
among the three qualities-(mum, mjrtsand mums) yas'mfit ..... iisyate
is the cause which has the same nature with the Sin cc the selfitselfis the locus ofsleep, therefore
world. For that very reason, it is taught that wakefulness
MJLi-23 (11.24) occurs invariably from this self.
pmdhfinz'it ..... mam»)
m pmbhava-source (of the world)
According to the Sinkhya school. pradhfina is the
R.I.i.l (1.210)
casue 01' the universe. ‘This (Universe) has
originated from the [nadlui'na (matter) and on the Supreme Lord.
matter it stands (supported); and into matter it
goes (back) . Hence nothingelse is to be considered mod) prabhavupralayawbo Lh creation and
the cause.’ dissolution.

W pmdhfinasywof the principal entity. s.1.iv. 25 (272)

S.Iu.iii.1i (633) INT prabhfi-light

finandfidayah ..... s.n.ai.25 (457)
All such characteristics of Brahman as bliss etc. pmvi'rala ..... iii
are to be understood as belonging to It in all the
contexts. For, that principal entity, Brahman, is A luminous substance in a state of diffusion is
equally the substantive everywhere. light.

R.IlI.iii.11 (11.472) “wt pra-mt'ipmr'ka means of valid knowledge

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W jmrmr'malrzksmfta 153 mmajanabhavm
s.1.i.4. (26> atra ..... artham (1.287)
pramfiqrarh ..... visayan't Here the term ‘pramz'm’ used in the st'um is to
denote that the fruli passage is ‘nimvakfifa’ (that
A means of valid knowledge has for its content
which has to be accumodatetl since there is no
the thing as it exists.
alternative).
R.1.i.1 (1.136)
1il'i'i-I'jzru-rmyw-objeet of knowledge
M.1.i.3 (1.57)
5.11.1 (a)
mam pmmfigialahsagm—Chapter deter- R.1.i.l (1.136)
mining the means of valid knowledge.
s.n.i.1. (284) W prayija-i'ore- oll'erings in a sacrifice.

a section in jaimini's Pfiruamimfin'tsfi R.I.i.l (1.59)

Pray/‘zjm are the Fore-ofl'erings as opposed to
met-retire“ pramr'tpavyauadhr'infipeksfi— nnuyr'tjas or the after-offerings. These {wayfija
need of the interposition of a means of proof. ofl'en'ngs and others like them cannot be offered
more than once in any one particular sacrifice
R.1.i.l (ii) (1.10)
[IaiSi'L XI. 1.29 tn 37).
in the case of non-intelligent things.
m prayaga-syllogistic statement
‘I'IIIHT pmmr'nfi-knower
R.I.l.3 (Ll23)
S.l.i.4 (s4)
Wpruyoguvacana-statetnent aboutappli-
ttfim: pramitalt-the measured one cation.
5.14124 (18:1) S.m.iii.65 (715)
pummel/a ..... arhrm' praynga ..... prfipayet

'l'he Supreme Self alone can be the Purusa here Statement about application only leads to a
of the size of a thumb. correlation among the udgitha etc, meant for a
sacrifice.
R.I.iii.23 (11.51)
ahgusthamfitm p'rmm'talt pammitmfi mi praynjana-utility
He wh o is of the size ofthe thumb is the Supreme R.I.i.4 (1.139)
Self.
[mayojanarh hipramfigiinuguparh-Utility, indeed.
M.1.iii.24 (1.286) is determined by the means of proof.
proved
mpnynjanizbhfinfikas that serves no
vfimrma ..... pramitali purpose.
From the term ‘Vfimcma'. Lord Visnu is under- S.I[I.iii.14 (635)
stood to he the one seated in the middle.
worshipped by all gods. na ..... siddhih (636)
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m
m pmlaya
pmlaya 1 44
1
mg
m5‘ pravmes'ca
pravfltes'ca

No objective is either
No objective either seen or the as the
mentioned in the
or mentioned the culmination
culmination ofof their
their disintegration. That
That
the other
Fulfilled by proving the
Upanisads as being Fulfilled other is the time of
the time of dissolution.
dissolution.

W
things to have any relative
have any relative superiority whereas
whereas
established that
when it is established
when that Purusa, who is free
Purusa, who praktyrtpmbhat-Prnerger and
free W praktyrzpmbham—merger and emer—
emer-
from superior to the
from all evil, is superior organs, the
the organs, the gence
gence
achievement of
achievement of liberation
liberation Stands
stands out
out as a
8.1.3130
s.1.iit.so (198)
(193)
discernible
discernible fact.
fact.
(of consciousness in
(of consciousness in sleep)
R.I1].iii.l4
R.IIl.iii.l4 (1L474)
(IL474)

prayojanfintam
The
.....
prayojanfintam .....
The qualities which taughtfor the
which are taughtfor purpose of
the purpose
W prauacrma-refl eetion
W pra-uacana—refl
11.1.1.1 (1.60)
of R.1.i.1 (1.60)
eetion

constant
constant meditation
meditation have
have no
n0 other
other use.
use.
[Iravacanaiabdma
prawacanas'abdena mananam ($8.1. 60)
mananam (83.1.
M.III.iii.15
M.III.iii.15 (111.180)
(“1.180)
Pra-uamna
Pra-uamna is is used in the
used in the sense of
of mununa
'munuml

m
adhyayanfirtham .....
adhyayrmfirtham ..... abhc'wdl
abhfivfil (reflection).
(reflection).

indeed only for

Indeed for the sake of
the sake of perfect meditation,
meditation,
pmw'ralivayava-state of
dim prayimld-uayava—state of diffusion
diffusion
all the qualities of the Lord are declared by the
scripmre, and there
seripmre, and exists no other
there exists purpose for
other purpose for Sitiitzs
51.11.111.25 (457)

W
the declaration.
declaration.
pravilayfinhn-meant for sublation
11W pravilayfirtha—meant
W Malaya-dissolution of
W Malaya—dissolution the world
of the world
s.tn.ii.|2
5111.11.12 (591)
R.1.i.l
R.I.i.l (1.210)
the cause of
Lord is the
The Supreme Lord
The the dissolution
of the dissolution m3
m8 pravrlteiah-and account of
pravrlteiah-and on account of activity
of
of the
the world.
world. 8.1mm
S.11.tt.2 (352)
(552)
R.I.i.10
R.I.i.10 (I.184)
(1.184) m celanfit
$5 m
56
.....
celanit ..... (353)
derived from
The tendency to act is derived
The from the
pfalayafca .....
pfalayaicu ..... layal}
since
since it exists or does
it exists does not
not exist
exist in
the sentient,
in accordance
accordance as
The dissolution of
The dissolution its absorption into
ofaa thing is its into its the sentient
the exists or does
sentient entity exists does not exist.
exist. AA
own cause. sentient body is seen to be
sentient the impeller of
be the of the

m
the
insentient chariot
insentient etc., and
chariot etc., hence the
and hence view that
the view that
frralayakfila—Titne of
m frralayakfila—Time of dissolution
dissolution sentient is the
the sentient
the the impeller of of actions
actions stands
stands
s.n.ii.12
s.tt.ii.12 (368)
(sea) undisputed.
undisputed.
R.II.ii.1
R.I‘I.ii.l (11.276)
(11.276)
..... halal:
tegfi'rh .....
{(45151 halal!
is the
(This is view ofKanida)
the view ui'Kanida)
tajj'rifidhighilasyu
tajjfiadhigthuaiyu .....
..... (11.279)
It that, when
also seen that,
It is also when wood
wood etc. are presided
presided
Since the
Since the ultimate atoms stand
ultimate atoms stand at the farthest
at the farthest over by one who
who knows them, the
knows them, the activity
activity’ relating
limit of
limit of minuteness, that there
minuteness, so that can be
there can be no to the production of
the production of effects
effects begins.
division beyond them.
division therefore earth
them. therefore in the
earth etc. in the
course of
course of destruction the ultimate
reach the
destruction reach ultimate atoms
atoms M.II.ii.2
M.H.ii.2 (11.65)
(II-65)

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mpras'fisanfit 155 Fmpmfnavyfikhyfinfibhyfim

mmnrtsya ..... ca R.III.i.l (H.406)

Because only a sentient being" is capable of self- paricfigm' ..... fimm'tyate (II. 40 7)
directed activity.
In connection with Paficfignividyi the relative
question and its answers are declared in the
Wprdfisanit-owing to the mention of Chindogya Lfiaartisad. The question is. ‘Do you
mighty rule. know...‘ etc. (Chi/.13). The answer is. ‘Thus in
s.1.iii.11 (160) the...,' etc. (Ibid. V.9.I) For this very reason. it is
made out from the question and answer here
pruitls'anam ..... karma that the individual self goes from body to body.
The mightyruleis mentioned in the text,‘Under from place to place in association with subtle
the,’ etc. (Bf. HIJn'ii. 9). elements which are the causes of the body.

This mighty rule is a work of the Supreme Lord. M.1.11.i.1 (111.1)

R.I.iii.10 (II.23) vettha ..... pan'hfirfibhyfim

The passage-‘Indeed under the Supreme The question and explanation occurring in the
Command...,‘ etc. (By.111.8.9), declares that the Chfindagya Upam'sad as, ‘Do you know why in the
power of supporting ol' ether and other things l'ti'th oblation water is called man? The reply of
proceeds from Command. Such Supreme Pravahana is, ‘For this reason and in this way in
Command can no t possibly belong to the individual the i'tfth oblation water comes to be called a
soul. The commanding ‘hnperishable' therel'ore man.’
is none other then Lhe Supreme Person.
‘I'm prainavyfikhyénfibhyfimwn
prakyspmh ffisanam praifisanam
account of the question and answer.
‘Supreme Command‘ means pre-eminent
s.1.'w.1s (259)
excercise of authority.
pmsnah..... ityfidi'
M.I.iii.ll (1.254)
The question is. ‘O Baliki, where did the person
sa ..... ityfidinfi
sleep? orwhere did he stay thus and where did he
The support of the universe is said to be given by come thus’? (Kau.IV.19). The answer also is,
the command of the imperishable Supreme Lord ‘When a sleeping man dreams no more, then he
as stated in the text, ‘On the...‘ etc. becomes unified with Prfigm Itself’ etc. (lbid).

RJ.lv.18 (H.138)
Umprainanin'tjmnfibltyfiwfrom the
question and its solution. pms'nalt ..... itz'

s.m.t.1 (528) With a view to teach Bfilfiki the difference of

Brahman from the individual soul, Ajs'ttasatm
tat/15 ..... (529) asked the following question: ‘Where did the
The question is ‘Do you...,‘ etc (Ch.V.t‘z't'.3). The person (individual soul) lie down for dreaming
solution of the question is in its answer. ‘Thus this? Where was he during deep sleep? And when
indeed.,‘ etc. (Ch.V.|'x.I). Therefore it is did he come?‘
understood that the soul goes out enveloped by The answer is thus, ‘When a man is in deep sleep,
water. he attains union with this Prfigm (the Brahman)

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slimmest pmsiddhr'rhrit'a 156 mpmisddhvpadeifil

itself. The individual selves proceed towards their mm [naisddhopades'fih-the well-known

respective quarters from this self; from the prr'zgms entity having been taught
proceed the senses; and from the senses proceed
the knowledge of the subjects of knowledge. 9.1.11.1 (95)
M.I.iv.19 (1.580) prmiridham ..... s'rutam

hasmin ..... vyfikhyinfibhyc'tm The source of the universe, connoted by the

word Brahman is well-known in all the £1,12nnisacl.s
In the Muminhapanijad, the question is, ‘O, and declared in the passage, ‘All this is but
venerable one...‘ etc. The answer is, ‘To him...‘ Brahman’.
etc. Again in the Chfindogya Upam'sad the question
is, ‘O, venerable 0ne...,‘ etc. The answer is, ‘Just R.I.ii.l (L285)
as...,‘ etc. paras'rm'mwva ..... (1.287)

nflszmm prasiddlu'Ma-the well-known ele- It is only in relation to the Highest Brahman that
the well-known attributes of being ‘mind-made‘
ment Ekiis'n
etc. are taught. The atm'bute of being ‘mind-
(Ether) made’ and othersuch attributes are all well-kn own
as belonging to the Brahman, as for instance, in
R.I.i.23 (L249)
the following passages..., ‘He who.,' etc.

Weprasz'ddhes'ca-and because ofthe familiar prasiddhopades'fit ..... (I. 290)

USO.
Because, by reason ofthe statement that ‘ (all this
$1411.17 (171) is) born from Him, is absorbed into Him and
lives by Him,’ it is taught, as ifwell-known, that all
yet ..... dars'anfit this, indeed, is Brahman.
The word ‘space’ is well known to denote the Itis understood here that ThatBeing is Brahman
Supreme Lord, as is evident from such text as who is prominently taught in the Vedfinta to be
‘That which ....' etc. (Ch.WH.xiv). the source of the creation, preservation and
11151.16 (11.41) destruction of the world.

akt-Zfll ..... M.I.ii.l (Llfil)

The word ‘Mia’ is well-known to denote the sa ..... ufludeifil

Highest Brahman in the following and other In the texts like, ‘He, who...,‘ etc. and ‘who
passages-‘If this,‘ etc. The well-known use of else...‘ etc. He who is said to pervade everything
the word Ekc'zs'awhen characterised by the qualities is only Narayana. By established usage the word
of being devoid of sin etc. in the sense of the ‘Brahman’ denotes only Visau.
Brahman is of stronger authority than its other
well-known use to denote the material element. Brahma ..... ityarthalz (1.162)

M.I.iii.17 (L271) It means that the word ‘Bmhman' used in .émti

etc. popularly denotes Nfirfiyrmn only. So states
According to the text, ‘And rhere...,‘ etc, it iswell the scripture, ‘Ne'i'rfiynnn pervades everything—-
established that that which is within the lotus of whatever is seen or heard both from within and
the heart is known as Visnu. without and transcends both‘.

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m prastfiva 157 a'wu'lyfit

m prastfiva—an introductory part of séma yajrio bhauati'—‘The sacrifice must have an

song. - abundance of food‘—mmr1maya means an
abundance of food, so also Brahman, having an
9.1.1.23 (70) abundance of Bliss, is called (‘mandamaya (full of
pr'astfiva ih' simno bhnktivis'agali (V.M.1.38) bliss).

The word 'praslfivu' is a specific kind of arranging frrfimryfidapi ..... (l.i.19) (63)
the sfimachant. Aword implying a limb can bejustified from the
11.11.24 (1.254) standpoint of prficurya, which means the
continuous presence ofan idea in the mind, that
Hmttc'wa is the prelude or the introductory words is to say, the persistent occurrence of the word in
ofa simian sungT by the prastotrwho is the assistant a context in which the limbs are predominantly
of the udgfityor Lhc chanter of the Sfimavea'a. in evidence. The text ‘Brahman is the tail that
stabilizes‘ does not show Brahman as a limb, but
FEB?" prastotri-the praising (chanting) priest afiirrns Brahman as an independent entity on
the ground of repetition.
5.111.111.42 (ass)
R.l.i.14 (1.227)
msdtfitz prfikflajyutilhnatural light
prawn-5: .....
9.1.1.24 (76)
Because there is an abundance of bliss in the
Highest Brahman and because also it is possible
Wp-filcytapmhzye-final dissolution of the for the allix maya; to signify abundance.
world
This Bliss is resident in the Brahman. because it is
R.l.iii.28 (11.66)
not possible for the individual self to be the abode
of that inanda (or blis) which is continuously
1mm prr'tgabhc'whantecedent non-existence. repeated in an order in which each succeeding
11.1.1.1 (1.135) bliss is a hundredfold ofdie bliss (precedipg it) .-It
being SO determined, the Enundmnaya (01' that
which consists of Bliss) must be the llighest
waist-tire practmvua-"nie sacred thread held
Brahman, because there can be no modification
from the right shoulder. across the chest and
in relation to that Brahman and also it is possible
passing under the left arm is called thejm'idnavita.
for the rule regulating the use of affix maya! to
s.111.1v.19 (729) operate so as to signify abundance also.
M.I.i.13 (L96)
mpnimqfiecause of abundance.
pracura ..... yujyate
91.1.13 (ss)
The Supreme Lord is called Fmandamayrzbecause
prficmyfirthe ..... ucyale (1.54)
He is bliss. not' because He is modification of it.
The suffix mayathas also the sense ofabundance. Also ofother terms like,foocl, etc. only abundance
In the aph orism. ‘Hence maya; is used when the is meantby the aflix mayap. From the explanation
intention is to convey an abundance of the basic of the word annagivcn in the Taim'riya text, ‘lt is
idea‘, it is shown that maya; is used to indicate eaten and is the eater of all beings’ it is proper to
abundance. As in the illustration. 'amzamayo take the affix maya; in the sense of abundance.

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mat prfijfia 158 Hl'UT: prfizmlt

WEI‘ prijfia-the Supreme Lord self, that is the Supreme Person. For it is the
Omniscient Self who forms the general subject-
S.t.ai.42 (219) matter of the context here thus- ‘He who..,' etc.,
jmijviali ..... aviyugfil (161.1119) and ‘The self.,' etc. (Ku.U1.12).

The supremely intelligent self is the Supreme M.I.iv.5 (L355)

Lord for He is never separated from intelligence mahatab ..... "6)‘t
(prqjfir'i) which is of the nature of Omniscience.
In the text ‘Having known,‘ only the Supreme
R.I.i.10 (1.184) Lord who is Omniscient, is spoken of.
the Supreme Lord
iijriavab-as in the case of the Supreme
M.llI.ii.l2 (111.102)
Self
the self in deep sleep
s.tt.iii.29 (459)
lathara'gta ..... p'rfijfiaft (I. 103)
yathfi ..... tadvat (462)
'Prfijfia' is the soul bound by the state of deep
Even in the case of the Supreme Self, there is a
sleep wherein even the knowledge of the cause is
mention of atomicity etc. in connection with Its
not known (primafacieyiew).
meditation as a qualified entity, where the
attributes of the limiting adjuncts dominate. So
HTS‘: m[21-17i pmkamgtfit-the conscious also is the case with the individual self.
self (the Supreme Self) on account of subject-
matter. Ell-iii. 29 (H.364)

s.t.iv.5 (254) yathii ..... vyapadiiyate

prc'zjfio ..... gamyate For instance, the essential quality of the

Omniscient Lord is bliss and the Omniscient
We understand that the conscious self, which is Lord therefore denoted by the word ‘bliss’.
the Supreme Self, is presented here for
realization. M.H.iii.29 (H.179)

prfijriasya ..... vihitatuél yathfi ..... iti

ll is the topic of the conscious self that spreads just as in the text, ‘All lhis...,' etc. Brahman is
out elaborately; because in the text, ‘Th ere is._,' spoken of as identical with the world on account
etc. (Ka. 1.iiz'.11) and so on; and because by ofthere being all the qualities in Brahman which
mentioning the inscrutability of the self in the are predicated of the whole world.
text ‘He is...,‘ etc. (IbidJTiii. 12) and because the
control of the organs of speech etc. is enjoined 'lITUT: pinch-the Supreme Being.
for the sake of the knowledge of the self alone in
9.1.1.23 (70)
‘The diseriminating...,‘ etc. (Ibidliii. 13)
prfigta ..... gamuyu-lalt. (71)
R.I.iv.4 (H.107)
Prina should also mean the Supreme Being, for.
prijr'iah ..... pmkmzufit
the association of Prfipa with the characteristics
What that passage represents as the object of ofBrahman is metwith in the text, ‘All the...’ etc.
meditation is not the unevolved but the intelligent (Ch.I.xi.5) where the mention of the origin and

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m2; prfi-qzagaleica 159 W prfinabhrcca

dissolution of all things, stated to be proceeding And the Upanz'mds speak of the departure of the
from Prfina, proves that Prr'iqoa is Brahman. organs at the time of the reincarnation, in such
texts as, ‘when it...,' etc. (BIJVJ'ILZ)
R.I.i.24 (1.254)
R.IlI.i.3 (H.408)
Brahman
itasca .....
atali ..... 1.1124 (1.255)
When the self departs from the body, then the
The word pray-a (breath) here denotes the
ensuing departure of the prc'igms from the body
Highest Brahman Himself for the reason that it
along with the selfisdeclared to take place in the
is to be understood that which gives life to all scriptures. Since the Prinascannot move without.
beings. Consequently, it is to be concluded that
a substrate, we must admit that the rudiments of
the llighest Brahman—who is altogether
the elements-which are their substrate—are
different from the ordinary well known prfigm (or
also moving.
vital air) etc. is denoted here by [Mina and such
words. M.III.i.3 (111.8)
R.I.i.29 (1.272) yatm ..... :iddham
hausitaki ..... From the BhEllawya imii, ‘lndeed where...‘ etc. it
is established that when the organs go with the
In the Kausitahi-Bn'thmuzmin the Prata'rdanauidyfi,
soul, the elements too go with the departing
Indra says, 'l am {mine and the Intelligent self.
soul.
Meditate on me as lil'e and immortality’.
ayam ..... (1.2129 (1.273) mprfinagmnthi-the knot of the vital breath
Here that which is denoted by Indra and prizm is M.l.iii.3 (1.237)
not a mere. individual soul, but the Highest
Brahman, which is other than the individual Lord Visnu
selves.
mflfimbhycw-and (so also not) the bearer
M.l.i.23 (1.129) of the prfirjtm.
)Iatah ..... prfinaft s.1.iii.4 (149)
Wspu is the breath. na ......sambhavatz' (150)
Iasmz'u. . . . . .tiddham ([130) ltis impossible for a l'm'ng creature, circumscribed
Therefore it is established that Lord Hari alone asitis byconditioningfactors, to be the repository
‘is the purportof the word ‘prion’ which indicates of heaven, earth, etc. in the fullest sense.
all other words referring to the Supreme R.I.iii.3 (TIA)
Brahman.
wam ..... ityarthab
mum-As; prfiaagarefckand from going out of The possessor of life (the individual soul) is not
the organs also the thing that is taught here.
Santa (551) M.I.iii.4 (1.239)
pn'mfinfi'm ..... emirevn ..... ca

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W pn'njtrzmzlya 160 HTI'TH: jnfiplih
For the same reasons as have been put forth umvrfir prc'zgtaiarim-‘Ile has life for His body‘
under the preceding sfitras, neither the individual
soul, nor véyu is to be taken as the repository of R.I.li.2 (1.192)
heaven, etc. prfipas'arb'a .....
ca ..... samfiharsah (1. 239) He is the supporter of the lives of all beings in the
The particle ‘ca’ of the aphorism brings out all world. He who has life for His body, that is, lle in
the aforesaid reasoning and also the negative whom life is obedient and subordinate—l 1c is
particle 'na'. life-bodied.

W prfiqmmnyn-that which consists of prc'ma mum: prinfidayakthe vital force and the rest.

R.I.i.l4 (1.228) s.1.iv.12 (247)

atalt ..... )Iasmin ..... iii

ln the case of Vim (vital air) which usually has a ln the mantrafollowing ‘That in which five ofrhe
fivefold activity it becomes capable of being quintuplet...,‘etc. (BrJVJ'v. 1 7) the five entities-
denoted merely by the word prr'znamaya, for the vital force and the rest are enumerated for the
reason that it. is in possession of the activity of sake ol' ascertaining the nature of Brahman:
prr'tnrz in abundance. "l'hose who...,’ etc. (By.[l/'.iv.21)
R.I.iv.12 (II. I 24)
mMztavau't-connected with the possessor
pnizwsya ..... vijrit'tyanle
of the organs.
The priigm and the other things which are
S.n.iv. 15 (sis)
dependentupon Brahman are themselves made
satiruapi ..... anagamyme out to be the five paficajanas.
'l'hough there are the deities presiding over the M.I.iv.13 (l.370)
organs, still it is understood from the Vedic texts
the breath, eye, ear, food and the mind.
that these organs are related with the embodied
soul itself which is the master oi' the assemblage
Wprfinfihutpoffering ohlation to the vital
oi' body and organs and which is the possessor of
the vital force. force.

R.I.I.iv.l3 (H.397) s.1.ii.2s (138)

fivma saha ..... (11. 398) (in the Ch. V.xixi.1)

along with the possessor of Prfina, that is along R.l.ii.32 (1.34s)
with the individual self.
m [milipadikfiflha-the meaning ofthe
M.H.iv.16 (H.246) basic stem
fivmaiva ..... paramfihni
s.1.t.19 (51)
The Supreme Lord causes everything to be done
by the soul with the organs, which are his urfia: prfiptikproof
instruments.
mnsvs (11.533)

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'l'l'lfifi m jmipteica samarijamm 161 "Rah: phalas'ruteb

[miplilt [Irame'mutaft siddln'b (8.3.538) All are not eligible for contemplating on the Lord
with the special attributes such as ‘joy being His
Pra'zpti is that which is established by Pramfipa.
head,’ etc.
“all ‘Hm prfipteica .mmafijmmm-Both are
appropriate according as they exist. m praudhi—popular usage.

M.HI.lii.10 (111.170) R.1.i.14 (1.228)

yujyate ..... W: phalamatab-the fruit of action is from

It is consistent to make the statement that all the Him.
qualities are to be comprehended in one mental amass (611)
act 0r that they are not to be comprehended,
according to the eligibility of the souls. phalzm't .....
The fruit of action should be from the Supreme
Wprfiyagzfivasthé-state ofdeparture from
Lord.
the body
R.111.ii.37 (11.456)
s.1.iv.s (239)
parasmfideua ..... ucyat: (H. 45 7)
W p'rfi.m1'1gika—that which is contextual. The result known as salvation which consists in
3.111.111.55 (702) attaining Him-is given by the same Supreme
Person. Through parity of reasoning, the fruits
which are taught as pertaining to the rituals in the
mam-suns. piyasimwadmprapugi-no
'Sfistms'and which belong both to this world and
addition of such attributes as having joy as the
to the next result from Him alone, that is, they
head and so on.
resultfrom the Supreme Person. So the expression,
I
S.l]I.iii.l2 (634) ‘results from Him‘ is used as common to both.
pn'ya ..... prfipt'tb M.Hl.ii.39 (111.149)

The attributes of havingjoy as the head and so on ijvara..... karma

mentioned in the Taittz'fiya text. are not to be
The fruit 01‘ action is obtained only from the
added elsewhere.
Supreme Lord and not from the actions.
111111.12 (11.472)
Wfi'a: phalafmteb-because the Uprmigads
The qualities olhavingjoy as the head and so on
mention the results.
are not accepted.
brahmasvan'apa..... ridinfim s’.111.iv.44 (750)
There is no acceptance of the qualities of having phazwh. . . . . (751)
joy as the head etc., as they are not the qualities of The results are mentioned in the texts: ‘Rain
the Brahman. pours down for him who having such a knowledge
meditates on the five kinds of Sfima as rain; and he
M.[1.1.iii.13 (111.173)
can make rain pour down for others also’
(qualities as) ‘Joy being Its head’ are not meant. (ChJI. iii 2).
samesfim..... afrrfiptih- R.Il'I.iv.44 (11.451)
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a?‘ bat 162 H'FE: bahilt

phalas'm tel;..... W band/mnivylti-cessation of bondage.

Scripture shows thatin the case of the meditations R.I.i.l (ii) (L81)
of dahrzm and others, fruit and meditation belong
to the same person and in the case ol‘ udgillta, the mam..... ulttam
fruit of the udgitha which has the nature of non- The cessation of the bondage is attainable by thc
ohstntction to the production of the fruit of the grace of the Highest Person which is consequent
sacrifice is declared to inhere in the sacrificer. on His being pleased with the. meditation that is
M.l]1.iv.44 (III-334) offered in the form of loving devotion hy the
worshipper.
brahma ..... bhrztlrtli

The fruit olknowledge is declared by the Taittiriya “finial bandhavt'parynyau—hondage and its
text ‘I-le who knows Brahman attains the Highest opposite state (freedom)
Brahntan'. SJHJLS (567)
a; bat-the Vedic word ‘bat’ bundhamoksau ..... (568)

M.IV.iv.23 (W123) bondage that comes from the ignorance about

the nature of God and freedom that comes from
yadasya..... dars'itam the knowledge of His reality.
The term 'bat’denotes the form of ‘wind’ (Vfiyu) R.l11.ii.4 (H.426)
which possesses strength and wisdom.
fittasyn bandhamaltgau. . . . .
W bandha-bondage bondage and release of the individual soul.
R.l.i.1 (ii) (1.81) M.Hl.il.5 (111.83)
Bondage is real and hence it cannot be removed bondage and release of the individual soul.
by knowledge. Bondage consists in the individual
self entering into bodies such as those ol'gods etc.. aft: [while-outside.
owing to its meritorious and unmetitorius karma
and which is of the nature ofthe experience of the SJILivA3 (750)
pleasures and pains that arise out of that yadi.....
embodiment.
Whether the lapse of the continent people from
R.Il.ii.31 (ll-308) their respective orders ol lil'e constitute a minor
bandhaft..... sin or a major one. they are to be expelled from
society by the good people.
According to the Jains bondage also is of eight
kinds, namely, the four-fold ghfiti karma and the R.lll.iv. 43 (H.559)
four-fold aghtitt'karmu. tu ..... arthalp
M.IlI.i.l (mt) The word ‘tu’is used to exludc the other view. In
bht'uabandhastu handball the case of the fall from celibacy whether it is a
minor sin or major sin, the fallen persons are
The bondage consists in the soul's being undoubtedly excluded from the rank of those
imprisoned in the elements. who are-qualified for the Bmhm/m'dyfi.

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‘6%s: bahihpmkciiali 163 finafis hydrant
M.I11.iv.43 (Ill-333) W bfidhyabr'tdhaknbhfim-the relation
beyond that of the stultificd and the stultifier.

deua..... a'nyal'ra RJ.i.1 (1.132)

Other than the authorityand position of the gods, m bilya-inward state of a child
gandhamru, and others.
s.nt.tv.50 (755)
atom: bahibpraluis'alt—Thewise to whom Brah- lasmz'il Enturalt.....
man shines outside.
By the term ‘bfilya ‘is to be understood here some
M.IV.iii.15 (IV 89) inward state of a child; that is to say, without
mfimlsa..... iti showing himself olT by parading his wisdom,
learning, virtuousness etc., he should be free from
Humans only visualise Brahman outside (in conceit, etc., like a child, who owing to the
symbols, etc). immaturity of his senses, does not try to make a
display of himself before others.
‘fig?! bahutua-multiplicity of forms (of Visnu)

M.I.iii.13 (L258) W bfihyadhama-attribute of the external

thing.
W bahubhavanasar'zknlpa-Anten tion to $11.1 (4)
become manifold.
bihya......iari'm (V.M. 24)
R.l.i.l (L206)
'l'he external attributes like unsoundness which
for Brahman. attach to the body through the channel of
ownership.
‘I58 bahulHne of the names of the objects of
worship. ‘CW bc'thyasmnbhava-outside-bom (eaternal)
(perception)
R.l.ii.26 (1.342)
Bahula is that which possesses greatness of size.
R.I.i.3 (1.120)
bahyendn'yirti.....
‘IN Mlha-stultifieation. The external senses give rise to the knowledge of
R.I.i.l (ii) (L40) such of their own objects as are fit to be brought
into context with them in the'usual way.
badh' a'pi.....
Il' a thing, which is experienced as existent in WW: b51155 nastilz—creation outside the Irmh-
relation to a particular place and time is also mh'qujn (egg of the universe)
perteivetl as non-existent in relation to that same
M.Il.iii.lli (11.156)
place and Lime, there is stultification, but not
when a thing experienced at one time is, through
m bija§akti—potential power.
uanst'ortnation and other such causes, made out.
to be non-existent at another time. s.t.tv.s (231)

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ital-gr bijéilkum 164 ‘SH Brahman

avidyfitmt'hi. . . . . filial: According to the passage, ‘The Brahman. . .,' etc.

whatever description ol'measure isgiven in relation
That potential power, constituted by ignorance, is
to the Brahman, that is intended for comprehen-
mentioned by the word ‘unmanifest'. lt rests on
ding them, that is, for His worship.
the Supreme Lord, and is comparable to magic. It
is a kind ofdeep slumber in which the trastniglating M.l]I.ii.34 (111.40)
souls sleep without any consciousness oftheir real
For the purpose ol'inculcating into our mind the
nature.
relation between the Lord and the soul.
na..... ili (V.M.297)
m bodhakalvanibtmdhana-founda-
An insentient entity cannot, unless presided over
tion-principle according to which (words) acquire
by a sentient being, produce an efi'ect. Therefore
their character of being significant.
it depends upon the Supreme Lord who forms
both its material and cfi'lcient cause. The Lord R.I.i.l (II)I.88
becomes the substratum for the illusory
appearance of the world, like the rope which W bodhalaksana-c_ haractcn'sed by consci-
forms the substrate of the illusory appearance oi‘ ousness (Bralunan)
the snake. Thus, the illusotyworld has the Lord. as
its material cause,justas the illusory serpeutwhich
SIRE-21 (590)
has the rope as its material cause. Therefore,
W Irmhmakfimgtavida-the view that the
although avidyfi (ignorance) has the individual
Brahman is the cause of the world.
self as its substratum, it depends on the Lord as its
material and instrumental cause. So, it is said that R.Il.l.8 (H.221)
avidyfiis based upon the Lord... butitisuotin the
sense, as a substratum, because such a thing mflrahmaHuprerne Being
becomes inconsistent in the Brahman which is of
the nature of knowledge (w'dyfi). $14.4 (l8)
nityab..... Eduyalt
bijfir'tkura—( the maxim) ofthe seed oorning
Brahman is eternal, omniscient, all-pervasive,
first and the sprout later, or the sprout leading to
the seed. eternally contended, eternally pure, intelligent
and free by nature, knowledge, bliss and so on.
9111.35 (34s)
s.n.t14 (314)
R.I.i.4 (1.158)
kitastham. . . . . awcfima
we: buddhyanhalt-for the sake of intellectual Brahman is changeless and eternal, ithaving been
grasp. denied that Brahman can undergo any modi-
fication whatsoever.
s.m.ll.ss (603)
S.ll.iii.9
buddhymthalt.....
sanma'tmn': hi bmhma
lt is meant for intellectual grasp, that is to say, for
the sake of meditation. Brahman is mere Existence.
R.IlI.ii. 32 (H.452) s.m.lttl2 (634)
ye..... arthab nirbheda'm brahma

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mBrahman 165 W bmhmajajfia

Brahman is without any diEerence. ‘The word Brahman is used to denote only the
Supreme Lord Visnu and none other. for. all
R.I.l.l (3) (1.3)
others are imperfect and can only in a secondary
Brahma..... aupacin'kalr sense be called Brahman. The Lord is spoken of as
Brahman, Paramitmi (the Supreme Lord) and
The word ‘Brahman’ denotes the Highest person
Bhaga'uin'
(Punrsottama) who is essentially free from all
imperfections an d possesses numberless classes of M.Lli.l2 (1.184)
auspicious qualities of unsurpasmhle excellence.
pflhak ..... vibhum
The term ‘Brahman' is applied to anything which
possesses the quality of greatness (byhattva from ‘The qualities of the Lord cannot be individually
the root ‘brh‘) but primarily denotes that which described, for they are innumerable. Therefore
possesses greatness of essential nature aswell as of He is called uBrahman", which means “absolutely
qualities, in unlimited fullness and such is only the perfect, “ so that all His qualities may be collectively
Lord ofall. Hence the word ‘Brahman' primarily denoted. And for this reason, this word Brahman
denotes Him alone and in a secondary derivative is only used to denote Visnu as distinguished from
sense, only those things which possess some small other deities, for, except the Lord, none are of
part of the Lord's qualities. immeasurable qualifies‘.
R.l.i.l (1.202) Brahmicituam (I. 185)
fivmima..... finandit'uam The word ‘Brahman’ denotes only the Supreme
Lord (Visnu).
By mansof the distinct statements in the Taittiriya,
‘That is...,‘ etc. and ‘Wherever...,' etc., it is M.l.'tii.3 (L237)
established that Brahman is not mere bliss but is
brn'rhanr'rt .....
the Blissful One.
Lord Visnu is called Brahman because He is
R.l.i.1 (ii) (1.18)
limitless.
sacddfinandaikamsa.....
M.H.iv.2l (H.252)
Brahman, who isof'homogenous Existence, Intelli-
atha ..... iti
gence and Bliss.
Lord Wsnu is called Brahman because He is great
R.l.i.2 (I. l l7)
and He makes others also great.
nimtr'iaya ..... nimaranil
The etymological explanation of Brahman is that W'lfil' brahmagaté-the route leading t0 Brahman
Brahman is unsurpassed greatness and growth. M.Iv.ii.22 (IV.68)
R.H.iii.18 (II-358) 'agm'fr ..... jamIlt '
atala ..... Brahma Yogi'ns who follows the path ofjfifina (knowledge)
Through theintelligentand non-intelligent things and having ltnown Brahman, travel through the
always forming His body, the Brahman has them following: ‘Fire. light, the day, the bright half of
both as His modes. the month, the sixmon ths ofthe Northern Progress
of the Sun‘, and reach Brahman.
M.I.i.12 (1.89)
Brahma ..... abhyfisit W bmhmnjajoikthe Brahman-hom.
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 W bmhmajzjfiiisi 166 ‘await; brahmagirstilz
R.I.ii.l2 (1.304) Brahmanojijvifisri—Bmhmajij1ifisi. The compound
bmhmajijfifisc'tis to be explained as ‘the enquiry of
Bmhmajnjria .....
Brahman’; the Genitive Case, ‘ofBrahman‘ being
Bn hmaqfia means the individual self, because he understood to denote the object. This is in
is hor'n out of the Brahman and is also intelligent. accordance with the special rule (PiSi'iJI. 3.65)
‘The Genitive followed by a word having a “kjrt”
"safes-rm h'alzmajijwifisé-the desire to know afix is used to denote the agent or the object‘.
Brahman. 1115mm ..... vidhiyate (I. i. I (21)
5.14.1 (5) The word ‘jijfifisfi' is a desiderative formation
brahmzmnb ..... ca I.1'.1 (7) meaning ‘desire to know‘.Ancl asin the case. ofany
desire, the desired object is the chief thing; the
Brahmajijfiisfi is desire to know in respect of sitra means to enjoin knowledge (oi'Brahman) —
Brahman. And Brahman is that whose definition which is the object of the desire of knowledge.
‘will be stated as ‘That from which the universe has
its origination etc.‘ For this very reason, for the M.].i.l (L18)
very word ‘Brahman', there cannot be the donht. the enquiry into Brahman.
_ ol' any other meaning like that of caste etc. ‘Of
Brahman‘ is in the Sixth Case in the sense of lama/am .....
object. not in the residuary sense, because what is The Taittiriya text states, ‘He who knows the Lord
desired to be known is needed for the desire to attains immortality’. The Ndmdiya Purina. states:
know, and because of the non-designation of ‘To hear the scripture, to reflect on things taught
anything else as desired to be known. therein, and to meditate thereon and to he
Brahma‘..... pradhfinam I.i.1 (8) intensely devoted to God are onlylhe direct means
of securing the knowledge and the direct
Brahman, indeed, beingwhat is mostdesired to be realisation of the Lord’.
attained by knowledge, is the principal.
Brahma ..... ityfihn
jrifitum ..... jijndsilavyam I.i.1( (8)
The term ‘Brahman' primarilydenotes Visnn only
jijriilrfi means ‘a wish to know’. The knowledge because there are many scn'ptnral passages which
culminating in the direct realisation of Brahman state, ‘He who...,' etc.
is the object of ‘wish’ implied by the snfiix .mn in
jijfifii'fi. for a desire aims at its result, the desire Wilmhmadmsamwdie direct perception
being that Brahman be realized by that knowledge
of Brahman
which is a valid means of knowledge. The
realization of Brahman is the highest human M.m.iii.52 (III-248)
objective, for it completely eradicates all such evils
_ 1m ..... bhaktyfidibhis'm
as ignorance etc. that constitute the seed of trans- -
migration. Therefore Brahman should be The direct perception of Brahman is produced
deliberated upon. not merely hy study of scripture, etc., and by the
grace of the perceptor, but also by means of
R.l.i.1 (1.10)
devotion.
the enquiry into Brahman
Brahmanah ..... 'uidhfinit (1.5.1 (1.15)
m: bruhmatirstib-the view as the Brahman

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W URTBT lmzhmapuccham pmtisthft 167 raisin: brahmalaka

s.Iv.i.5 (77s) This body is spoken of as the city of Brahman just

because it belongs to the Supreme Brahman itself,
brahma ..... in‘ (777)
that being the primary meaning of the term
The idea ol' Brahman itselfis to be superimposed ‘Brahman.’ Brahman has a relation even with this
on the Sun and the rest. city, it being the place for Its realization as is
mentioned in the text, ‘From this...,‘ etc. (Pr. v.5)
R.lv.i.5 (H.577)
or the idea may be that it is in the city of the
mama‘. . . . . dis-ti individual soul itself that Brahman is perceived
directly, just as Visnu is in a Sfilagrimrt
[n regard to the mind etc. it is proper toview them
as the Brahman , and not, in regard to the Brahman, R.IH.iii.BB (II-508)
to view Him as the mind etc.
i.e. the human body
MJV. i.5 (lV.l 1)
‘I'El'Fh'l-T brahmalaka-the world of Brahma.
bruhma ..... paramaf'uam

The idea ol' Brahman should be made on the (1) S.I.iii.13 (162)
Supreme Lord. R.I.iii.12 (11.29)
tatra ..... Brahmatvam ([12) anmn'hsa .....
The state ol' Supremacy of the Lord is called Brahmaloka pointed out to be beyond the middle
Brahman hood, because He possesses all auspicious world.
qualities.
Anmfikga-lolia is seen to be the world of the l'our-
faeed Brahma.
aegis sfilst bmhmapucchampmh'slhi-Brahman
is the tail that supports. M.IV.iii.7 (IV.81)
s.l.i.19 (59) the world of the four-faced Brahma.
apli m ..... ili (2) S.I.iii.15 (170)
In the verse, ‘If anyone. . .,‘ etc. (Tai. U. m‘) the merit the world that is Brahman
and demerit of believing in the existence of
gumayet ..... lifigam
Brahman alone is mentioned. From this it can be
understood that Brahman appears in Its own right The term Brahmaloka may mean the world ol
in the text ‘Brahman is the supporting tail‘. Brahma, ifthe compound ‘Brahmalolta ’is explained
as having been formed with an implied Sixth
pucdza-uat ..... parfiyanam (60)
Case—ending (bmhmanali Idiom-meaning the
The above text does not intend to imply that world ofBrahmt't; but if it is explained in the sense
Biahman is a limb, but to show that the Bliss, that of apposition, viz. ‘the world that is Brahman’,
Brahman is, is like a tail. It serves the purpose of a then itwilllead us t0 the Supreme Brahman alone.
stabilising or supporting tail. And this very fact ofgoing to Brahmaloka everyday
is an indication that the term ‘Brahmaluka ‘is to be
WET brah.mapum—the city of Brahman explained in the sense of apposition only.

swam (164) R.IV.iii.ll (H.623)

aha ..... tadvat (1 67) bmhmaiva whats-‘Brahman Himself is the world’

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W brahmauicfim 168 W Brahmasfitmvrtti

wfi'ilfl‘ bmhmfl'ln'fll-lfklhfi enquiry into Brahman consummation in Brahman, a total absorption in

Brahman, which is the same as the absence of any
a.t.t.1 (a) (1.100) other preoccupation except. that. And that is not
the fruit of which is the determination of the possible for people in other stages oflife, since the
knowledge of Brahman. Vedmmention that one incurs sin bygiving up the
duties ofone’s own stage of life. But the monk can
incur no sin of non-performance of duties owing
W WMabdavatAike the word ‘Brah-
to his renunciation of all duties. But virtues like
man‘.
control of sense-organs, which characterise him,
S.II.iii.5 (425) strengthens his steadfasmess in Brahman but do
not oppose it.
lirahma .....
R.I[1.iv.19 (H.545)
just as the word ‘Brahman’ mn have primary and
secondary scnscwith reference t0 difl'erentobjects, brahmasan'uthfi .....
so also the same word ‘originated’ can have primary
complete ubidance in Brahman or devotion unto
and secondary meanings with reference to
Him.
different objects.
R.Il.iii.4 (11.542) W Brahmasitra-Bidariyana‘s aphorisms
yathc't ..... tad-vat bringing out the essential nature ol' Brahman.

The wottl Brahman is used in its figurative sense to M.Li.l (1.10)

denote the p'rudhfina in the following passage- dvipare ..... whim
‘From Him...,’ etc. (Mu.I.:'.9). In that very same
context, in the passage—‘The Brahman...,’ etc. In the t'zpara YugaLord Nz'uiyana incarnated as
(MuJ. i. 9) Lhatword ‘Brahman’ isused in its primary Vyisa who divided the Vedas into four—l?tlt, Yajus,
significance to denote the Brahman. Sima, and Atharvana and again into twenty four,
a hundred and one, a thousand and twelve
M.11.i.ii.5 (11.124) (branches) respectively. For the sake ofth e eon-eel
alha ..... iabduh understanding of their import, he composed the
aphorisms known as Brahman-urns.
In the scriptural statement ‘Why then...,' etc.,
though the word Brahman is primarily applicable nirvis'asitu ..... alalt
to the Highest Brahman, it is also used to denote As these aphorisms have all the essential attributes
Virifica and others in a qualified sense. Similarly connoted by the St'um, the Hmhmtt'umis worthy of
in the case of ether, etc. the term ‘not-originated’ being spoken ofas the n'm'a with our. any adjective.
is used. These aphorisms determine and solve all the
questions (connected with the Veda)—the rules
W bmh mtampatti-attainment ofBrahman. which form the basis for all other doctrines
propounded for the interpretation of the whole
R.1.i.7 (1.181)
body of scriptural statements.
m brakmmafislhi-steadfasmess in Brahman
W Brahmasfitravflti-extensive commen-
s.m.iv.2o (732) tary on the Brahma-sinus.
The term ‘steadfastncss in Brahman‘ implies a R.l.i.1 (1.9)

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U511 bmhmfi 169 ‘GTQ'UT brihmerta

Bodhayana who is called Vi-ttikrira is author of the Brahman; this is through certain rules of
Brahma-sitmvflti. interpretation, which follow the denotation of
words, adopted in such aphorisms as ‘tattu
‘HT brahmFt-the priest of the Athan'aveda. samanvayfit' (3.8!. 114) etc.

$.H1.lii.66 (713) vicfirasya ..... Evirbhfi'ualt (V.M.51)

The end of the inquiry is the destruction of the
W brahmi-Uie [our-faced Lord Brahma two-fold ignorancealongwith impressions. Hence,
verily the manifestation of Brahman-realisation.
M.l.ii.10 (1.178)
tntm ..... uiblmft W brahmopfidzinama—the state of having
Lord Brahma, who was called ‘Saiiwatsara' was Brahman as the material cause.
created by Lord Janirdana and was appointed to R.I.i.l (ii) (1.77)
create the world. Lord Brahma created the universe
to be offered to Lord Hari (the devourer). (e.g. as in the world)

W brakmfijiiinavfirla-the view which 'mm' 'brr'thmaqto yqjem '—‘A Brahmin shall

imposes ajn'finn (ignorance) on Brahman. sacrifice‘

11.1.1.1 (ii) (1.19) 9.1.1.1 (4)

'l‘he view of the Advaitins. briihmagto ..... pmt'anante
Texts like ‘A hrahmin shall sacrifice‘ function, as
m brahmfi-ada-cosmic universe (in the form based on the superimposition on the self of
of an egg) differentiations like caste, orders of life, age, etc.
R.I.i.i.l (ii) (1.4-4) tadeva ..... pmvarta nle (P. 1 95)
From the Vedic mandates, ‘A brahmin shall
mm‘ brahmitambhfivaqhe state of Brahtitan
sacrifice etc.‘, it is patent that they load on the
being the self. pure Fuman—qualities that. cannot be attached
9.1.1.4 (16) there, except by superimposition.
avidyfivat ..... ilyiidill (V.1'\4.24)
W brakmfiuagati-realisation of Brahman
lt was said about the sacred teaching that it. does
5.1.1.2 (11) not go beyond the reference to the person
vfihyfirtha ..... nirtq'tta characterised by ignorance.

Brahman-realisation is indeed accomplished at ‘I'I'Q'UT brfihmeria—'as possessed of attributes of

the end of the enquiry into the meaning of texts Brahman.‘
and is not accomplished by other means of valid
knowledge like Inference. s.1v.1v.5 (850)
samanvaya ..... avagzm'b (H421) mam ..... manyam (851)

The realization of Brahman is the outcome of the ‘In its own form‘ means in the form of Brahman
ascertainment ofthe ultimate import ofall textsin that is its own real form, and that is possessed of

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“fin bhakti 170 \rri bharga
the characteristics beginning with freedom liont ‘Bhahli (devotion to a thing) is said to consist of the
sin etc. and ending with true desire, as also knowledge of its greatness joined to a love for it;
omnipotence and rulership over all. and it is by such devotion that the bliss, etc.,which
is the essential nautre ofthe soul are fully realised’.
R.l'V.iv.5 (H.638)
brihmeqta ..... W bhagaurtcchnbria-the word ‘divine Lord‘
‘That which pertains to the Brahman‘-—through R.I.L1 (L213)
thequalities ofbeingdevoidofsin ctc.The qualities
of being devoid of sin etc. have been given in the swam ..... avyayalr
scriptures in the passage on the dahara as being The word ‘Bhng-um'is used to denote the Highest
related to the Brahman. Brahman who is pure and is well known as the
M.IV.iv.5 (1V.99) possessor of great sovereignty and is the cause of
all causes. The syllable ‘bha'is associated with two
only through the Lord's person. meanings. via, that He makes all materials ready
for creation, and that He is their upholder.
sarun ..... itz'
Similarly, the meaning ofthe syllable ‘g'a 'is that He
jaimini thinks that the souls that have become is the preserver, the destroyer and the creator.
released after, enjoy the blessings only through 'Bhaga ’(which is made up of these two syllables) is
the Lord's person (not by means of any gross or an affirmation (in relation to Him) of the
subtle body). (following) six qualities in their entirety, namely.
sovereignty, heroism, renown, glory, knowledge
“RB bhakti-figurative sense and dispassion. The meaning of the syllable ‘va 'is
(1) 91.111.141165) to the efi'ect that all beings abide in Him, who is
the self of all beings and is also the Self of all, and
(2) 9.111.111 (626) that He abides in all beings and is therefore
Meditation imperishable.
(a) s.nr.111.9 (630) Knowledge,power, strength, sovereignty, heroism,
splendour-all these are fully expressed by the
(Siman) song.
word 'Bhagavat’; only evil qualities are not; It is
11.1.1.1 (1.60) applied to Visudeva who is the Highest Brahman
loving devotion and is not applicable to others. Herc this word
denotes by convention, a thing deserving of
(00m ..... worship, and is not used in its secondary sense.
Firm memory of this kind is designated by the Elsewhere, indeed, it is used in its secondary
word ‘bhalm' ‘for the word ‘bhakzi'is synonymous sense’. (vide VJ’. V1.5. 72-75)
with upfisana (worship). For this reason scripture
and smy'ti agree in making the following \T'l bharga-Ahe Vedic word ‘bharga'
declarations. ‘A man...‘ etc; ‘Knowing Him...,‘
M.IV.lv.23 (1V.123)
etc. ‘Neither by.. . ,' etc. and ‘That Highest...,‘ etc.
'bha'rga'is the Vedic word denoting Vi'tyu.
M..lll.ii.19 (111.117)
devotion
bharga ..... gupam (1.124)

mahilva ..... iti mga is the support and activity of the world.

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‘la’ Mama 1 1 ‘mm bhfinlpa
“if Maw-merit etc. R.]II.i.4 (H.408)
S.n.ii.19 (ass) bhfiktatvfit ..... para
which are the sources of birth. The text stating that the organs g0 to lire. and so
on has a figurative significance; for it continues,
W bhavanahriyfisarizbandha—associ- ‘The hairs...,' etc. The going of speech, the eye,
ation ( ofthe cloth) with the predication expressed and so on, must therefore be understood to mean
by the verb ‘to be‘. that the differentorgans approach Agni and others
who preside over thern.
R.I.i.l3 (1.214)
M.111.i.4 (111.11)
\lfili HT bhiktmia v5—rather it is figurative. for the text refers to the partial (entry of jmina)
s.ul.i.7 (535) ityfidi ..... prfiptelt
‘UH .....
The .t'mtiintends that the [minus enter only in part
1-)
The term ua is used for obviating the defect into Agni etc.
shown. That they become food is only in a
metaphorical and not primary sense. mm bhfigavnmpmkriyfi-the theory oftbe
Bhagavatas (Pificariu-ins)
R.111.i.7 (11.410)
RJll.ii.39 (II-324)
viz .....

The word ‘v5 ‘sets aside the above objection. W: bkigavatéli—Fullowers of the Pificaritra
system
£1l ..... bhfiklam

The statement about the individual self as being

s.n.ii.42 (415)
eaten as food by the gods is intended to mean that
\I'I'GP-l bhimani-He who endows everything with
he is an auxiliary instrument of their enjoyment.
brilliance (the Supreme Lord).
Therefore, that statement has a figurative
significance. M.I.ii.l4 (1.193)
M.[H.i.7 (111.19) bluinumift ..... bhfimam'b (Rg. I 94)
partial one The word ‘bhr'tmanib’ indicates the person who
leads the puntsa radiatingwith splendour. Itmeans
bhigalt mnrtatvam
one who shines efl'ulgently in all the worlds.
The immortality spoken ofin the £11m‘ is one ofa
limited character (that is limited by time). W bhfinipa-He has light for His form.

W11 bhfihtatvfit—because of the secondary

R.I.ii.2 (1.292)
sense. bhfisvcttsuari'tpalt .....
S.I[I.i.4 (531) He has a resplendent form. The meaning is that
He is associated with unsurpassable splendour,
bhfikmmm .....
because He possesses such a divine fonn as is non-
The Upanisadic mention 01' the merger of speech inaterial and peculiar to Himself and possesses
etc. in lire etc. is figurative. also unexcelled auspiciousness.
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$11!‘ bhfivafl'z 172 W bhfivmipa

\ITE' bhfivmh—existence (of expiation) R.l.ill.32 (11.73)

s.tn.tv.42(749) Editya .....

tasmit ..... ca Bfidariyanais of the opinion that even the Mityas,

Vasus and other gods possess the fitness needed
Some assert that a lifelong celibate can have for these forms of worship wherein the object of
expiation first as much as an upakurvfigta worship is conceived as nectar etc.
brahmacfin'n since they are on the same footing as
hmhmacfin'ns and breakers of their vow. M.1.iii.33 (1.314)

R.111.iv.42 (11.559) phala ..... manyate

Some teachers are ofopinion that there is a ‘bhfiva ' Badarayana thinks that eligibility for the study of
that is the existence ofexpiation for the fall of the Madhu-vidyfi etc., does exist even for the god s, who
naiythika and others from celibacy. have attained greater positions.

\l'lfl‘ bhfivan'z-existence. \mm bhfivanri—mental attitude

$.1v.iv.u (354) S.n.s.1 (352)

jaiminih ..... manyala (855) Mm.iii.63 (111.275)

jaimini thinks that like the mind, the body and meditation
sense-organs also exist for the liberated man.
W bhfiuanfitraya-the three innate tenden-
R.IV.iv.ll (11.644)
cies.
muktas'ya ..... manyate
R.1.i.l (1.253)
jaimini is of the opinion that, in regard to the
‘Bhfivani' means here the innate tendencies [or
released self, the body and senses do exist.
indulging in wrong conceptions regarding the
M.1V.iv.ll (IVJOB) ultimate nature of things. The three Nuivanfis or
wrong conceptions referred to are:
anya ..... manyate
(1) the conception that we merely do the work
jaimini asserts that there isalso another body (that
(kannabhi'uam'z)
is other than the body consisting of pure
intelligence) in the case of the released. (2) the conception that we wholly become the
Brahman (brahmabhfivarui)
'l-IW' fi bhfivan't m-hut, the existence (3) the conception that, on one hand we do the
stats: (204) work and also become the Brahman on the
other (ubhayabhfivanc't) .
lu ..... sumbhavaft
The word ‘m’ (but) rules out the pfimafacie view. W bhfivabhfim-state of positive existence.
Bidariiyana thinks that competence does exist s.n.u.2o (ass)
even for the gods and others. Although the gods
and others cannot have competence for Madho-
W bhEvaripa-of the nature of an existent
m'dyfi etc., still they have the possiblity of
competence for the pure knowledge ofBrahman. entity.

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m bhfivavikéra 173 mi a bhfive ca

R.I.i.l (1.144) “Ta? bhE-ue m-when (the cause is) present.

\ttafsm't uiawvaam-iiiottuications of beings. s.n.i.15 (an)

ituicu ..... upalabhyate
S.t.i.2 (10)
The effect is perceived when the cause is there, but
wanes bhfivaiakti-essential power (of Brah- not otherwise. For instance, the pot is perceived
man). when the clay is there.
R.I.i.1 (1-237) §.I1.i.l5 (an)
creation etc. (hhivinmfmlabdhelt)
on account of the existence of such a perception
W bhfivas'abdficca-on account of the
occurrence of words having an injunctional iti .....
meaning.
The aphorism can be also as follows:
S.m.iv.22 (735) ‘bhfivficca upalabdhelt' The meaning is this: Not
urigilham ..... Sv't'zyanle onlyI is the non-difference 0f the cause anti effect
to be accepted on the authority of scriptures but
Words of injunction occur clearly in such texts as,
their non-difl'erence is also to be accepted on the
‘One should meditate on the udg-Ztha' (Ch. Lil).
strength of the existence ofsuch a perception; l'or
R.1Il.lv.22 (H.548) direct perception does occur about the non-
difference of the cause and effect.
upisita ..... an
R.ll.i.16 (H.258)
Because also there is the expression: ‘One should
meditate‘ (Chi. 1.3)which denotesaction, itstands during the existence of the efl'ect also
to reason that it relates to an injunction.
hundalc'tdi ..... upalabdhelt
M.I[l.iv.22 (111.309) Because where effects such as ear-rings are in
And from the fmti which has the word ‘bhfiva' actual existence, there is an actual perception ol'
(meaning will) gold which forms the muse.
yutht't ..... frutam idam ..... ilyavtha/jt
The text is the Tum S'mti which states, ‘All The meaning is that this is due to the fact that,
other. . .etc.; in the case of Braluui the rule is with when it is said: ‘This ear-ring is gold‘ there is the
regard t0 his (bhfiva) will...,’ etc. perception leading t0 the recognition as gold (of
both gold and the ear-rings).
m bhévaiamanavat-as that of those who
atalt ..... giyale
have secured tranquility of mind.
Therefore, that substance alone which forms the
M.lll.iv.42 (111.33!)
4'
cause is spoken 01' as the elIect, when it assumes
difi'erent conditions, as in the case of one and the
sane person being spoken of at different times as
The rank of any of the rsis is not to be desired, who
the boy, the youth etc.
have secured tranquilityofmindby the subjugation
of their passions. M.II.i.16 (11.32)
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me strum bhi'uejfigradvut 174 qauflmr-"jqfi bhfitapan'nfimfinuvflti
and if there were (materials) {Ff-Iii"? bhuvanakos'o-world which is conceived
yadi ..... asli (1.32) to be an unopened flower-bud.

In the creation ofthe Supreme Lord, il' there is any R.I.i.1 (ii) (1.42)
mean s (materials) ofindependentexistence other
W hhfitagrfima—the entire body of beings.
than Hari.
R.1.i.1 (ii) (1.75)
wit arm bhive jfig'radvat-when there is exis-
tence, as in the waking state. W bhilagrfimavat-as in the case of the
aggregate of elements.
s.tv.iv.14 (ass)
saunas (674)
bhE-ue ..... upnpadyate
yathfi ..... arlhalt f6 75)
In Llie view, however, that the body exists, the
liberated soul can reasonably have desires for As in the body constituted by the five elements,
father and others fulfilled by their actual presence water is inner than the earth, fire is inner than
just as much as in the waiting state. water and so on, and thus there can be such a thing
as existence inside in a relative sense, though
R..1V.iv.14 (11.646)
none can be the inmost in the primary sense, so
sua ..... blm Mite also is the case here.

Where there are auxiliary instruments like the bht'uagrfimauat ..... (6 75)
body and the world of fathers etc., which are
‘just as it is shown to be the self ofall‘ may refer to
created solely through his own will, the released
another Upanisadic text. ‘the one...,' etc.
soul enjoys the joy of sport, even like a person in
(Si/.VIJI), in which mantra the selfsame self is
the waking state.
spoken of as existing as the inmost self of all
M.1V.iv.14 (IVJDB) beings. As it is the case there. so also is it in both
these brfihmanas of the Brhadivanyaka.
tathi ..... art/tab
R.111.iii.35 (11.502)
When the released at their will assume a body
there is the enjoyment of the blessings, as in the Milagrfimuvin ..... a'rihali
state of wakefulness.
Bhfitagrfimavfin is he who is the possessor of the
multitude of great elements. Tadantarafi is the
W bhisyakrl-author of the Dmmt'dabhisya individual self. The individual self is taught to be
R.1.i.1 (1.252) within all.

Author of the commentary On the Chfindogya M.111.i.ii.36 (111.218)

Upantlsad, known as Dramidabhlliyakfim. bht'da ..... in’ U. 218)

fitmfiis'a bhinnibhinnatva-the view that there is Just as in the case of the aggregate of elements,
from Nima to Fri-ma, there is one above an other.
difference and absence ol'd'tll'erence at the same
time.
W bht'ttaparipfimfinuvrtti-continuity
R.1.i.1 (1.121) of the modifications ol' the external elements.
the bhedfibheda view of Bliiskara. R.1.iv.22 (11.154)
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‘gm-lira? bhiitabhfi-vini 175 W bht'tmavrdyfi.

smitsc'tra Brahman is the subject-matter of the earlier text.

since all the things etc. are mentioned as a l'out;
W bht'ttabhfivini-source of all beings. for, unless Brahman is taken into account, a mere
metre cannot have all the things etc. as its l'oot.
R.l.iv.8 (H.114)
R.l.i.27(l.262)
Prahyti
bhz'tta .....
W bhfitabhrhprotector of all the beings.
The text1 ‘Thisabove. . .,' etc. (Chill. 12.5)desig'nates
R.I.i.l (L210) the Géyatri as having l'o ur feet, after havingrefm-rcd
to the beings, the earth, the body and the heart.
the Supreme Lord.
M.I.i.26 (1.14s)
\Fl'lilfi bhfitayowtk-source 01' all beings.
On accountof the statement describing th e beings,
S.r.ii.21 (123) etc., as the feet ofVisnu...
the Supreme Self. tfivc'm ..... abhidheyaft
R.I.i.l (1.188) From scriptural texts like "l'he glory. . .,' etc. the
the chief causal character of the Lord. Lord ' s foot is said to be universe. The foot tnust he
understood a representing a small fraction and as
jngatka'mnatvam (5.8.1. I88) different from the Lord.
being the source of the entire world.
M.I.'tv.28 (L393)
\{irg bhfitegu-within the Elements.
Brahman. S.lV.ii.5 (803)
salt ..... uvuganlavyam
\[QIQ'I'E bliitas'abda-the term ‘creature'
This ruler, associated with the vital force, exists
R.I.i.1 (L256) amidst the subtle elements that are associated
Here tlte word bht'tta denotes the body which with the fire and constitute the seed of the body.
includes the self also. Because He is the selfof all; RJVJLS (H.596)
for that very reason, all things constitute His body.
It is declared in the scriptures that the individual
W bhitavastu-existent thing selfin motion consists ofall the elements, as in the
following passage, ‘It consists...,' etc. (By-.IV.4.5)
s.I.i.4 (2s)
M.IV.ii.5 (IV.45)
W bhitfikfis'a-the Element, Space into the elements.
SJ.i.22 (as) bhitegu ..... layalt
Wan-we: bhfitfidipfidauyapadesn- the rest of the gods enter into the elements.
papatteft—Because the representation of all the
things etc. as a foot becomes possible... \[llfifl'l bhfimavidyfi-Oue of the Brahmavidyit
taught in the Chandagya Upam'._mrl
$11.26 (80)
S.Iv.iv.11 (ass)
yatalt .....
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syn bhfimfi 176 ‘IF’: m bht'lmnnlt jyfiyrtstvam

‘FIT bhfimc't-the great one (the Highest Sell) substituted in the place of ‘balm '(Pi.Si. V1.4. 158)-
the basal stem balm and the affix ‘imam'c' are
stats (152) combined into a new form, and the word Bht'tman
bhimeti ..... is obtained. Bhfiman means greatness-And here
the word 'bahu' meaning 'great‘ signifies
By the word bhimanis meantplentitude in Pinini's magnitude, but not number. Moreover that word
grammar. The word bht'mum is derived from the 'bahu‘ is ascertained to denote not the mere
word balm (many) with the suffix 'iman'added attribute of greatness, but an entity qualified by
after it, and then the ‘t"ofthe suffixis dropped and that attribute.
‘bht-t' is substitttted for 'bahu' (Pfi.St'1..Vl.4.l58).
Panini's smflt' speaks oftheword hht'imanas having bhimfi ..... (11.12)
a suffix added to it to import the sense of the What is denoted by the word Bht'unan (which
abstract noun. means ‘the Great one‘) is Brahman.
paramfitvai'ua ..... (155) mum. ..... (11.13)
The Supreme Self alone can be the bht'mum here Among those things which, beginningwith Name
and not prfina. and end with the P151111, every one of them that
R.I.i.30 (1.274) comes later is stated to be greater than that which
precedes it. Thatwhich is pointed out to be greater
multitudinousness than the Pniaa (the individual soul) is denoted by
bhiyastvam-bahulvam the word Satya.

Multitudinousness is abundance. Satya (Truth) is itself the great one, and so it is the
Highest Brahman Himself that is called the Satya
The meaning is that it is manifold. (Truth), here declared to he the Great One.
R.I.iii.7 (ILQ) M.I.iii.8 (1.244)
the great one (the Highest sell) Vistm
{dam ..... sumpmsfidét ..... bhfimfi
In the Chfindogyait is stated, ‘That is the Bht'imun, The Infinite One is described as ‘bliss itself‘ in the
(the Great one), (Experience) in whom one sees s'mlt'. Hence the Infinite One can only he Visnn.
nothing else, hears nothing else. knows nothing
else‘. Visgtu ..... abhidhinfit U. 245)

The word ‘ bht'tmrut 'is builtup so as to have the affix Only lord Viypu is Bhiman (the Infinite One
possessing the sense of an abstract noun. The because the passage, ‘Tharwhieh is Bhimn'is Bliss‘,
word 'bahu ‘is seen to be included in the group of declares Bhfiman as having the nature of Supreme
words beginning with ‘RH/114'. Therefore the afl'tx Bliss.
'imum'c' is attached to ‘bahu'in accordance with
the grammatical rule-‘The aflix 'imam'c' also is ‘F: “I'm bhimml; jyfiyastvam-(Meditation)
attached to the words belonging to the group of on the whole has greater importance.
words beginning with prthu’ (Pass. V.i. 122). And stunts’; (704)
then. in accordance with the grammatical rule,—
The first vowel in the aflix ‘imam'c' when it is tataft ..... upa'srmfinfimapi ( 705)
attached to the word ‘balm 'disappears and bhfi is The idea intended to be imported in this text
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W bhiymtvfit 177 Wm bhedu nirdes'it

ought to be of greater importance because of the The proportion ol' water (in all the three kinds of
pro-eminence of the entire thing, viz., of the bodies taken together) is greater than that of
meditation on Vaisvinara as a whole, comprising either of the two other elements (earth and fire).
all His parts, but the idea is not of the meditation
on the limbs separately. tflyastueitwn account ol' the abun dance
R.III.iii-55 (H.526) s.trt.iit.52 (697)
bht'tmmtl} ..... arthalt (H.527) blt'iyiritstu ..... (698)
That is the whole itself, it is very superior; the Quite a number ofattributes of the sacrificial fire
meaning is that it is well established by authority. are to be. imagined in this meditation.
atah ..... nyfiyyam (U. 528) R.III.iii.50 (H.521)
That is, the worship of Vaisvfinara as a whole manm'cit . . . . . kgrtrzft
comprising up of parts stands to reason.
Because there is an abundance ol' the subsitlitu'ies
M.IlI.iii.59 (H1206) of the sacrificial lire which have to be imagined in
Attribute of perfectness is the most important. connection with ma'nas'cit' fires and others, they
are attached here to the agnim/msyu in close
sarua ..... jyr'tyasttlam proximity to that fire on the brick altar.
Ol'all the qualities the attribute of perfectness is M.l.'lI.iii.54 (III.255)
the most important.
the pre-eminent
W bht'tyastvfit-because of preponderance pmdhima ..... utyate
s.n1.t.2 (550) Devotion becomes the foremost of all the means
and consequentlyitis spoken ofas the only means.
{amt/71 ..... riffyam

The word water found in the question and answer ‘.13 bheda-difl'ercnce (among the souls)
in. ‘Water comes to be called man‘ (Ch. V.iii.3) is
used because of its predominance and not to S.t.iv.1o (244)
imply water alone; [or in all die bodies. liquids bltedaft ..... smlibhyalt
such as secretion. blood etc. abide in abundance.
The clifl'crence, however, is a creation of limiting
R.III.i.2 (H.408) adjuncts; and is conjured up by false ignorance. [t
keuala ..... gamyute is not real as is shown in the text, ‘The one. . .,‘ etc.
(st. v1. i1‘).
But the. mention ofmcre waters as the. cause ofthe
body is due to the preponderen cc ofthe. clement tcdanirdesfit—on account of the decla-
of water in that cause. And it is owing to the ration of difference.
abundance of blood etc. in the body that, along
with the causes which produce the body, prepon- s.u.t.22 (32s)
derance is made out to belong to the waters. Etmr'i ..... daciayati
M.IlI.i.2 (111.6) ‘The self...,' etc. (BL/1.2115), ‘He is to be...,' etc.
.trmm ..... bhr'trlaft (I. 6) (Ch.WI.vii.1), and ‘The self that is in the body,

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flzfilqfit bhedanivgtti 178 flawqasnar bhedatrya/Jades'fiem
being presided over by the Supreme Self‘ individual soul, no less than from the selves
(Br.IV.it'i.35). Such statements, mentioning the consisting of food, breath and mind. That is in
differences of the agent, object etc., show that the clause, ‘different from this which consists of
Brahman is greater than the individual self. knowledge, is the other inner self which consists
of bliss‘. Through the declaration of difference
R.II.i.22 (11.263)
from the individual soul we know that the self of
bheda. ..... bliss referred to in the mantra is other than the
individual soul.
Indeed. the Supreme Brahman is taught to be
distinct from the individual self in the following M.1.i.l 7 (1.109)
and other passages: ‘11c who...'etc. (By-.111 7.22).
te ..... tryapatles'fi!
M.11.i.23 (11.45)
The following texts, ‘Hundred times...‘ etc.; ‘He
On account of the declaration of the distinctive who...‘ etc., and ‘He who is...‘ etc., teach
character distinction between the Lord who is fimndnmaya
and the individual soul.
S'rolfi ..... m'rrbiffit

The Lord's distinctive as well as extraordinary W bhedavyupadas'accwbecause of the

character is specifically described in such texts as mention of difference.
thefollowing: ‘IIe is...,' etc., and ‘The Lord. . .,' etc.
s.1.t.21 (67)
W bhedanivflti-cessation of difference. aslt' ..... tqafmzizifit

s.r.i.4 (23) The Supreme Lord. the internal ruler, does exist
as an entity different from the individual souls
W bhedavz'isanfi-innate impression ofdistin- identifying Lhemselves with the bodies of the Sun
ction or difference etc. for their dissimilarity is stated in another
Upanisud thus, ‘He who...,' etc. (Br.III.vii.9).
R.I.i.l (1.42)
R.1.i.22 (1.247)
W811i bheqyapndes'ficm-and because of Milfldi .....
the assertion of difference.
The difference of the Highest self from the Stin-
$11.17 (56) god and other individual selves is declared in the
following scriptural passages, ‘He who...,' etc.
yasmfit ..... wapada's'ati
(By-.111. 7.9) The following passage of the
In the context dealing with the Blissful One, the (Subfilopanisad W]. I)‘chose...,‘ete.f1rst points
individual soul and the Blissful One are mentioned out thatthe individual selves fomi the body of the
separately in the text: ‘He is...,' etc. (Taillm'i. I). HighestSelfwho is frec- from sin and then declares
that ile forms the internal self of them all.
11.15.180.235)
M.1.i.21 (1.121)
tasmiid ..... jfir'tyate
The texts like ‘The Lord . etc. clearly state that
The pttrt ufthe chapter begin ningwith the words:
the Supreme Lord is different from lntlra and
‘From that satne Selfthere sprang Ether'—which
others.
sets forth the nature of the Brahman referred to
in the mantra, declares its difference from the

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Wartime bhcdavyapades'fit 179 fleet Imam

Wm bhedavyapadeifit—because there is a stht'la ..... s'mtilt

mention of difference. 'l'lie distinction between the chiei'Pn'ma and the
521.1115 (150) organs is clearly stated in the Pautriyana Smtz',
‘Truly standing unmoved from where lie is, the
bheda ..... chiel' [An-ma causes all this to be done, bestows
'I'here is a mention oi'dilference as between the strength on all this, supports all this. So they call
knowable object and the ltnower, in the text, him the powerful Lord. The organs ol' senses are
‘Know that...', etc. (Mu.11.1'i.5). Brahman not steady. 'l'hey are not strong. 'l'hey do not
mentioned by the word sell', is the object to be support. Hence they are weak and Lherel'ore they
known and is the repository of heaven, earth, etc.; say that the senses are instruments.’
but a living creature is not so.
W bhedahet'ur'tbhfzsa-apparent implication
R.I.iii.4 (HA)
of difference.
sa-mfine ..... vyapadis'yaw
5.111.1114 (619)
By means of the following passage-‘On the same
tree. . .,' etc. and similar other passages, this Being m bhedfit—owing to difference
who is the abode of the Heaven, the earth, etc. is
taught to be different from the individual soul. 9111.11.12 (583)
M.I.iii.5 (1.240) bhedfit .....

na ..... tryapades'fit Now, the aspects ofBrahman are taught differently

in connection with the individual meditations.
The text ‘He who...,' etc. states the diflerence Hence Brahman has to be admitted as possessed
between the individual soul who is the worshipper of attributes as well.
and the Lord who is being worshipped.
R.IlI.ii.l2 (H.436)
“3%: bhedaiv-uteb-because of the mention of yathfi ..... mt
difference in the Upanigads.
It may be said that in the case of the Supreme
s.n.iv.1s (416) Being who is the Inner Controller and who is
possessed of both the characteristics ofabsenee of
bherlma .....
sins etc., it is not possible to avoid association with
For eveiywhere in the Upam'sadsthe Chief Prim is wrongaims, owing to the distinctions ofconditions
mentioned separately from the organs of speech which consistofassociation with the embodiments
etc. as in, ‘They said....' etc. (Br. 1.17112) of the gods etc.
R.Il.iv.16 (H.399) M.m.ii.l2 (III.102)
elasmfit ..... avagamynte hfirya ..... mt
ln the following passage, ‘From Him..., etc. It may be said that the identity olviivu. tmjasu, ctc..
(MuJI. 1.5’), the pn'zqza is declared to be distinct the 111a11il'estations oi‘ the Lord cannot be
from the senses. Therefore, the character of being 111aintained on account oi‘ the 511m‘ declaring
the senses is made out to belong only to those that dili'erence between them and implying the relation
are other than the Prfigm. of being the support and the supported between
the Lord and those manifestations.
M.Il.iv.19 (H.270)
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‘that was: 180 {-12 Mwbt

W bhulrit-on account of difi'erence. inappropriateness of the different replies.

s.1u.at.2 (62o) aayathc'i ..... a-nupapattilt (11.503)

syz'ul ..... Otherwise, there will be inappropriateness as

regards the distinction between replies namely,
1t may well be that the sameness of the vijfifina in ‘I le who sustains life with the prr'zna' (B31111. 4.2)
all the U'faanisad: cannot be logically upheld on and ‘IIe who has transcended hunger and thirst‘
account of difference in details. (Ibid. 111.5.1).
fiufipn ..... mt M.[[I.iii.37 (111.219)
The en Lity to be meditated on differs according to separateness is notjustified.
something added to or dropped out; and from the
difference 0f the entity meditated on, the primasja ..... mt
meditation itself differs, just as much as the When it is stated that [mine is the foremost of all,
sacrifices dilTer according to the difference in it may seem that the separateness of pffiflfl from
their deities and accessories. the Supreme is not possible to maintain.
R.IlI.iii.2 (H.462)
WET-I bhedfinusmr'trlhfim—reeollection of
twis'esa ..... Get
plurality
It may be said that, owing to the repetition in all
R.I.i.l (ii) (1.4s)
the branches without distinction, and owing also
to the different eon texts in which it occurs, there
is distinction in regard to the matter that is taught titanium bhedibhedavfid:n-advocate of the
in the injunction, and therefore there is no identity theory ofdi fierence-eum-non-difl'erence (between
of the form ofmeditation. the individual soul and the Brahman)

M.'111.iii.2 (111.159) R.1.i.1 (ii) (1.63)

uijfifinam ..... mt
Bhfiskara and Yfidavaprakisa. According to
t'tskara, the difference between the individual
Asin the different texts like ‘Brahman is. . . ,’ etc. in self and Brahman is due to upfidhi (limiting
every branch, the statements are different. It may adjunct.) which is real. On the removal ol' the
be stated that one and the same entity is not limiting adjunCt, the individual self becomes one
mentioned by them. with Brahman. Yz'tdavaprakt'tsa holds that just as
one portion of a lump of clay may be converted
WERE: bhedfinupapattib-in appropriateness of into parts ete., while another portion remains as
the separate statements. clay pure an d simple, so also Brahman evolves the
individual selves out of a portion of Himself, the
s.In.ta.ss (e75)
other po'rtion remaining undifferentiated, so that
atha ..... iii He is distinct from the individual selves and also
non-distinct from them.
And the argument was advanced that unless the
conceptions be admitted to he different, the
~12 bhede—in a context of differnece.
separate (repetitive) statements cannot be
explained. s.ui.itt.12 (534)
R.1H.iii.35 (11.502) uparayn ..... bmhma

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W bhedenainamadhiyate 181 shimmer: bhoktrfipullelt
lntensi tyofl'eeblenss co-exists on lywith difference W bkokté-the enjoyer
whereas Brahman is without any difference.
s.t.i.4 (25)
RJlLiiiJ 2 (H.472)
fitmmrin'yn ..... its‘
Otherwise.
The sell‘ associated with the body, the. organs and
anyathri ..... the mind, the wise rnen cull the enjoyer (Kn. I. iii. 4).
Otherwise, if He has the distinctions of the head,
sides. tail and other parts, then bigness and \ifiFt-i bhohtrtva—the character of being the
smallness will accrue to the Brahman. enjoyer.
bheria ..... in’ (SS. 472) R.I.i.l (ii) (1.73)
The word ‘bliede'is explained as ‘otherwise' the intelligent thing or the individual self
M.H'l.iii.13 (111.176)
W: bholttrfipatlelz—from the factul'becorning
for there being difference. the experiencing soul.
phalabhedfinham ..... $111.13 (ans)
so as to cause the diversity ol' results. bhoktfi .....
ltis quite familiarin this world that the experiencer
W? bhedenainamadhiyathsome read- oi'
(bhnktfi) is the conscious embodied soul and sound
this one as dillerent.
etc. are the objeCts experienced (bhogya). 'l'hat
s.t.ii.2o (121) division will be nullified if the experiencer should
become the things experienced and vice vma by
ajn' ..... (122) the assertion as the material cause will lead to a
The Kfz'gwas and Midhyandinas read of the denial of the well-known division between the
embodied soul as being an entity, difl'erent from experienccr and the things experienced.
the Internal Ruler, and as being a habitation for
R.lI.i.14 (11.229)
and an object ofcontrol, like the earth, under the
Internal Ruler. from (Brahman) becoming an enjoyer
R.l.ii.21 H.521) lrrahmaztuli ..... avarjaniyatucit
ubhaye ..... When Brahman possesses a body, He gets in to the
condition of the enjoyer, for, if possessing a body,
Both the Mtidhyandinas as well as the Kit-um: the Lord necessarily experiences all pleasure and
distinguish in their texts, the embodied soul,
pain due to embodiedness, no less than the
together with speech and other non-intelligent. individual does.
things, li'uni the Ruler within, represen tingitas an
object ul'l-lis rule. M.Il.i.14 (11.26)
M.I.ii.20 (1.206) The individual soul, the enjoyer becoming one
with the Supreme Being
ya ..... ubhidhiyate
hamuizu' ..... uoyule
Both the Mfidhyindinaand Kfinva recensions state
that the individual soul is different from the By the text ‘the works...,' etc., the emancipated
Supreme Lord. The texts are, ‘I le who...,' etc. soul is said to become the Supreme Being.
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sip-mm blwgu'mfihastimyalh'tgc-tcca 182 ‘Lh'lh'fl m blwge'na l-u ltsapnyilvfi

WWb/wgamfitrasfimyalifigficcaqqlso IfGod is fancied to have a body to hold His organs.

from the indicatory mark about the equality of He will have to undergo experiences like any
mere enjoyment. transmigrating soul, so that God will be deprived
of His Godhead.
S.Iv.iv.2r (860)
R.Il.ii.37 (H.3l5)
yasmdz ..... iti
na ......tambhavafr
The indicatory marks declaring their differences
as contained in the following Upanisadic passages, But this analogy cannot be allowed. The body's
it is clear that all that they have in common with being ruled by the soul is due to adgsta in the form
the eternally existing God is an equality of of good and evil works for the purpose of the fi-ua
experience only. Cf. 'IIe said...,‘ etc. (K0111. 7). experiencing the fruits of the Karma: made up of
merits and demerits. This analogy would thus
R.1'V.iv.2l (H.652) imply that the possession of airsta in the form of
Irmhma ..... iti merits and demerits, all things like the experience
of their fruits etc. will result to Paéupati. Hence
Because the indications which deal with the there can be no supenision over Pmdhina by
equality of the released soul with the Brahman, Pasupati.
are in respect merely of the enjoyment which
consists of Lhc experience of the Brahman as He is M.II.ii.40 (H.111)
in reality; thatequality excludes the activity relating bhogfidi ..... gala];
to the world, as in the passage, ‘He attains. . ..’ etc.
(Tat'. H. 1.1) Because there would result that PaSupati is subject
to the experiences of hirth and death and ol'pain
M.l'V.iv.22 (IV-121) and pleasure as the transmigratingsouls. it cannot
and from the indicatory mark in the Upanigad be admitted that this world serves hinr as organs.
about the uniformity of experience in all the
enjoyrncnts of the released ME mfimt bhoge'na Iu Ionpayihfi-exhausting
through experiencing
slam ..... lingfil
Amidst all the van'ety of enjoyments, the equality
s.rv.i.19 (790)
that is the unchangeahleness of the released is itam ..... itz'
distinctly pointed out by the fruh' thus: ‘Having
From the texts like ‘He has...,‘ (Ch. liu. 2), it is
cntered...,' etc.
known that the other virtues and vices that have
already begun to frucu'fy are exhausted through
mitt? bhogtidibhyalr na—not so on accoun t. of experiencing the results; and then the aspirant
experiences etc. becomes Brahman.
s.n.ti.4o (412) R.IV.i.19 (H.591)
blwgz'uli ..... gamyate Frmbdha ..... ksapayilvt'i
lt is by noticing such [acts as the experiencing of‘ The word ‘tu'is intended to set aside the above.
happiness and sorrow that one is led to infer that After exhausting the meritorious and tron-
the set of sense-organs has a director. But in this meritorious deedswhich have begun to yield their
case, such experience etc. are not in evidence. fruits, through the enjoyment of the fruits which
sus'm'i'mtve ..... pmsrzjyelll were yielded by themselves...
I

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W bhogvatm 183 W1 madhvfidivat

M.IV.i.19 (1V.33) M.1.iii.10 (1.250)

firaeI-apu pyapfipe fir: .....

after exhausting by experience deeds both good aksara ..... smjrtyfi (Rg. 252)
and evil which have started to yield their fruits
There are three altsams. Insenriem Pmkrti is the
lower ahsam. Srl or sentient Pmkm' is the middle
m bkogyatva-the character ofbeing the object aksam. Supreme Lord is the Highest Ales/rm.
of enjoyment.
R.I.i.1 (ii) (1.73) swarm-cam 1rmdltyrzrnfidltikfi1i-eligible person of
the middling class
Pmkrti (the non-intelligent thing)
M.I.i.l (1.27)
\I'q' bhmma—erroneous cognition madhymfi .....
5.11.1 (2) To the middling class of eligible persons belong
R.1.i.l (ii) (1.26) the sages and gandhamas. This classification is
based onjfilz'. According to the classification based
M.11.i.18 (11.36) on merit, heis of the middling class who possessess
qualities like tranquility.
W mahgulifiha-meaning ‘auspiciousness’
MJ.i.l (1.18) umfi'mw madhyamapan'mfina-intermediate
size
atha ..... afllmlji
311411.19 (452)
The word ‘then’ in the sit-m serves the purpose of
auspiciousn ess. WT madhymapramfipa—authority of the
second order
“dim matuarlhiyapmbiayafihe afl'ix having
the force of ‘matup' M.11.i.18 (11.37)

R.1.i.13 (1.223) ng'rlmn.

The affix ‘matup’has the sense of possesion. The m madhvidival—as in the case of honey
affix ‘pini'also. has the sarne signification. This is
etc.
the afifix used in ‘dapglin' and 'kutidalin'.
s.1.iv.1o (24a)
we wuzdhyama-the middle
yathfi. ..... arthaft (244)
M.11.iv.9 (11.232) Just as the Sun which is not honey is thought ol'as
na ..... honey (Ch.III.i.) or as the organ of speech which is
not a cow. is fancied to be a cow (B;r.V.va'ii) or as
‘This Prc'qm or breath does not originate, nor docs
heaven and other things. which are not fire are
he cease to be but stands absolute and unchanged
imagined to be fire, (Chliiv-viia'); so here also.
between birth and death. Hence the wise call him
something (may?) that is not a she-goat is thought
the middle '.
to be a she-goat.
m 3R1!‘ marihyama ah.§am—the middle altyam R.I.lv.10 (11.118)
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matfi'g madhvfirlt's'u. 184 nimfiiarrtatr-t manuijyfidhikfiratvfit

yathfi ..... 11?: mamlz —mind

Forinstance, the Sun in his causal state is one only, R.1.i.3 (1.126)
but in his effected state he is inade into honey in
order to be enjoyed by the Vasus and other gods, manaft ..... sa izhalpahetult
for the reason that he is the abode of nectar. The mind alone is the cause of the will.
M.1.iv.11 (1.365)
W manana—reflection
'nuuihu ..... ca
91.1.4 (18)
just as the words honey, etc. in the Madhu and
other vidyfis are taken as declaring Brahman. R.1.i.1 (1.53)
s'ra'uapa ..... vidhiyate
Wm marlhvfiriituqn the Madhum'dyfi etc.
Reflection serves the purpose of fixing in the
$1111.31 (202) mind what has already been heard.
brahma ..... sambhavati 11.1.1.1 (1.36)
Because of the impossibility of the gods being
qualified for the Madhuvidyz'i (meditation on W11 manusyc'zdhihrimtufit-men being
honey) etc. If their competence for the knowledge qualified
of Brahman be admissible, it should be so with $1111.25 (185)
regard Madhuvidyfi etc. as well, for they too are
equally forms of 'uidyi. But this is not possible. fistram...... ca

R.l.iii.30 (11.71) Though the scripture speaks impersonally, still it

postulates the competence ofhuman beings only,
madhuvidyfiyfin'z ..... because human beings are able, desirous ofrcsults
Those forms of worship in which the object of and not debarred and because there are. texts
worship is conceived to be honey. about initiation with the sacred thread.
The so-called Madhuvidyfi (ChJU) represents as R.I.iii.24 (11.51)
objects 0f devout meditation certain parts of the manusyfiquim .....
Sun which are being enjoyed by the different
classes of divine beings Vasus, Zdityas and so on— As men only are capable of devout meditation,
the Sun being there called ‘madhu "thatis honeyor and hence alone have a claim on scripture, the
nectar, to be brought about by certain sacrificial fact that the hearts of other living creatures also.
wot ks to be known l'roni the Bgueda and so on ; and such as donkeys, etc. have the same size cannot
as the reward oi'such meditation the text names give rise to any objection.
the attainment of the position of the Vasus, Adityas, M.1.iii.25 (1.295)
and so on.
manus'yfiafim ..... art/ml] ([295)
M.1.iii.31 (1.312)
Since only the human beings are qualified to
vast'mfim ..... ityfidinfi practise the upfisanas referred to in the Vedas, this
1n the Madhuvidyfi etc. described in thc Chindogya particular vidyfi directly related to them only
beginning with, ‘This Sun...,' etc. although the Lord's assuming the size of the

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TF-ll'W manomaya 185 Will’ mantrr'tdt'vrtd v5

thutnb. cannot be applied t0 cattle and other (87.1.5.3). Similarly there is the following scriptural
living beings. There is no contradiction whatsoever statemen twith regard to the Prizza- ‘Prt'zgm, upfma.
in stating that Lord Visnu assumes the size of the vyfimt, udfina. samfina-all these are the Prfipa
thumb, ‘in the context of the human beings‘. itself‘ . Therefore, apfina etc. which are particular
functions of the Prc'ztza are not distinct principles.
when manomtryn-mind-madc M.H.iv.13 (H.238)
R.I.ii.2 (1.192) alha ..... seminal)
manomayalt ..... Indeed the chief breath is possessed of five states
‘He is mind-made‘ means that He is capable of of existence ntuuely. prim, apfina, vyfina, udfina
being apprehended solely by the purified mind. and samfina.
He is apprehended only by that mind which is
purified by means of such worship of the Higest m mantravmwfit-on the authority of the
Self as is accomplished with the help of the seven words of the mantras.
means, such as discrimination etc.
é.n.iii.44 (480)
‘Hm W: manor/at paficavrttilt-like mind mantra .....
Prigm is possessed of five modes. From the mantra text ‘Thus for...all bhfitas are
§Jl.iv.12 (509) merelyafootofI-Iis' etc. (Chills-ii. 6)‘, the individual
self is known to be a part of the Lord-because the
pafimtq-tti ..... (510) words anifa (part) and [Jada (part) are synoymous
Prinahas live states like the mind. This distinction with bltéga.
of states is derived from the different kinds of R.".iii.43 (H.381 )
activity. Prfiqw is that which moves forward and
performs the function of exhaling etc. Apina is Pride .....
that which goes backward and performs the From the Vedic passage, ‘One part of it are all
function ol' inhaling etc. Vyéna exists in between beings, three feet ofit are the Immortal Heaven‘
these two and performs worlts requiring strength. (Kn. I”. 12. 6), the individual selfmnst be held to be
Udinu moves upwards and is the cause of such acts a part of Brahman, for, the word ‘foot’ denotes a
as departure from the body. Samfina is that which part.
carries the essence of food equally to all the limbs.
bi.lI.iii.44 (II-202)
jtts as the mind has five modes, so has Prfigm. The
five modes ofthe mind that are caused by the five fifidn ..... in’
organs in relation to the five objects are well- From the Rgveda statement, ‘All the beings are but
known. a foot (part) oirn‘ itis known that the individual
R.Il.iv.11 (ll-396) is a part'of the Supreme Lord.

Although there are different functions of the WIT manmidivad v6-or as in the cae of
mind like desire etc. and although they have
mantras. etc.
different ways of‘ operation, desire etc., are not
distinct principles from the mind, bemuse there is Smaase (703)
the following scriptural statement to that effect,
tathfi ..... itz'
‘Desire, resolution... etc. all this is the minditself'

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whim-it mandzidhikfi'ri 186 "Hm malmttva

it is seen that mantras, rites and subsidiaries $11.6 (42)

occurring in one branch are taken over to some
yathi ..... in‘
other branch. Thus even for those (belonging to
the l'ajurueda) who do not have the mantra ln the expresion 'Bhadrasena is mysell‘ the word
‘Kugarurasi ’(Thou art Kutam) ‘meantfor usewhen ‘self’ is used by a king in respect ol'a sew-ant doing
taking up a stone pestle for grinding riceI the everything for him.
injunction for its application is seen to be stated
thus: 'lIe shall take up the stone with the mantra, m marana-death
‘Thou art ku'taru '.
R.l'II.ii.10 (H.433)
R.Hl.iii.54 (H.526)
In the condition ol' death, there is complete
also, as in the case with the mantra etc. cessation of all connection ul' the self with the
mi ..... body and with all the vital airs.

The word va means ‘also’.By the expression ‘Edi I M.m.i.1 (“Ll )

are denoted class, quality. number, similarity, order ‘bin-4151451” vim'vrttistu mampam'
ofsuccesion , subsistence and actionjustas, in the
case of mantras, etc. although they are declared ‘Death is said to be onlythe separation ofelements’.
each in one branch of the Veda only. Thus
application in all the branches is made out by the m mararaévabhflhatvaaonception of
principles of interpretation like self-sufficient death as the fmal bath marking the end of a
scriptural texts. sacrifice.
M.flI.iii.58 (111.264) s.u1.1i1.24 (655)
saiva ..... evam
“mama-the universal principle called ‘Mahal ’
Even as the mantras referring to all the gods arc
R.I.i.l (ii) (1.30)
studied.
The seven principles from mahat downwards are
Tim maMétfitible person of the called the universal principles.
lowest cadre l) M.H.iii.16 (H.156)
M.l.i.1 (1.27) Mahat-tatt-ua
talm ..... mania ‘the. great principle’
The lowest class ofeligible persons comprises men 2) M.IV.iv.23 (IV.I23)
of the highest order. This is the classification the Vedic word ‘Mahat'
based onjili.According to the classification based
on merit, he is said to belong to the lowest class mahaniyan't ..... (1.1 24)
who is devoted to the Highest Lord and has merely Muhul is the Vedic word denoting Vfiyu.
studied the scripture (without possessing
Malia! means that which desen'es worship.
tranquility etc.).

‘11mm we?! mamacma bhadrasmah-‘Bhadra- m mhaltva-being gros

sena is my sell’. R.I.i.3 (U23)

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W: mahudcidydlr 187 ‘GHQ mahadvaccu

e.g., the earth, ocean, mountain, etc. The word ‘va rs used in the sense of cumulation
also.
m: mahadridyrilr-mahat and others
‘Like the big and long’ means like the arguments
s.r.rv.11 (245) about the production ofthe tertiaryparticle. ‘From
the short one and the round one‘ means from the
The seven counting from mahal, that is the seven
secondary particle and the infinitesimal atom.
modifications are mahat (that is intellect) , egoism
The rrreaning is that similar to the theory which
and five subtle elements (space, air, lire, water,
relates to the production of the world from the
earth). They are both modifications and sources.
infinitesimal atom through the secondary particles
R.11.i.i.l (ll-277) etc., all else are also inconsistent.
mahruk'tdi ..... anugrc'thakilt M.H.ii.11 (11.78)

There are seven principles which are the effects of mafia! ..... u tpadyate
Prultrtz' and the causal substances of everything
just as the molecules being hig and long could
etc., These seven are the malmt, the ahaizkr'im and
produce effects (things) having dimensions, then
the rudimentary subtle conditions ofsound, touch,
the binary compounds and atoms too could
l'orru or colour, taste and smell. Of these, the
produce efl'ccts ofdimensions on account of their
principle of egoity is of three kinds : Vaikfin'lm,
shortness and sphericitv. The contrast implied by
'l'aijasu and Bhitfidi. Of these, the Vaikfirikawhieh
the phrase ‘just as‘ means that otherwise even the
is born out of predominant sattva consists of the
former should be held incapable of producing
organs ofsenses etc. Bhfirfidi born out of predomi-
any dimension in their products, for there is
nant tamar- is the cause of the subtle rudiments
nothing to cause a distinction between the two
forming the causes of the great elements of fire
referred to.
etc. The latjasu however, born out of rajas is
auxiliary to the two former.
‘FIFE? mahadvacca-und like Mahut
WWW mahadrlirghmml hmn'a“ 9.1M (239)
pan'mangialr'ibhyim-Jike the great and long, from
yathfi ..... (240)
the short and inextensive.

S.n.ii.r1 (354) just as mahutdoes not signify the pure intellect of

the Sir'rkhya in Vedic literature, so also the word
tadcuam ..... drinnam (365) ‘avyakta'cannot mean Pradluina in Vedic use.
Even as from the ultimate atoms which are R.I.iv.7 (H.113)
inextensive, arise dyads which are microscopic in
size but have no length and the triads which have yathfi .....
both magnitude and length, or as from the In the statement, ‘The great self...,' etc. the term
microscopic and non-linear dyads are formed the 'mahat'(great) lsin the same grammaticalequan'on
triads having volume and length, but neither with the word ‘r'uman (sell). Hence it does not
atomicity nor absence of length is reproduced. so mean the mahat principle of the Sankhytt. In the
also if the insentient universe emerges out of same manner, owing to the fact of its having to be
intelligent Brahman, what do you lose? superior to the self, the term avyaltta does not
R.H.ii.10 (II-289) denote thcat pmdhfina of the Sinklrya.

v6 .....
M.l.iv.8 (1.359)

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W mahfihéiagha;fikfis'any5ya 188 m mfinasaval

yatlu'i ..... apt‘ The great Elements are the Ether, Air, Fire. Water
and Earth.
Just as the word ‘mahut' (the great) though
generally accepted to denote the mahattattvu is
‘mafia mfimfifviAvhat movesin thc atmosphere,
still applicable to the Supreme Lord only in its
primary sense so also other words denote the i.e.., air
Supreme in their primary connotation. Sauna (455)

WWW mahc'tkis'aghafikfifanyfiya-
11.11.1118 (11.348)
analogy of the cosmic space and the little bits of M.Il.iii.8 (11.128)
space in a jar
s'.11.i.22 (32s) Wmfinavamivurlarh-creation of Manu
5.1.1116 (116)
m mahz'ztamas—(the great hell of darkness)
M.1V.iv. 20 (1V.118)
M.1]I.i.23 (111.52)
cycle of mortal beings
mahE ..... ita'
minavfilz ..... san'ufimft (I. I] 9)
‘The mahfitamasis said to consistofthree regions-
Wordly existence is called the whirlpool of human
the topmost, the middle, the netherrnost. Mere
beings, where they whirl around again and again.
hearing of the nethermost region would bring in
the swoon‘
m minasa'uat-like the imaginary act
artist 1n-uh5deva—the Supreme Lord (Visnu) S.1n.tu.4s (691)
11.1.1113 (1.237) mfinasavrtt ..... (692)

mahfideuo mahallvatalt This is like imaginary acts. In connection with the

Dafarfitm the taking up of the Sam vessels, the
Lord janardana (Visnu) is called Mahadeva for
placing of the vessel on its proper place, the
He is great and supreme.
oflefing of the soma libation, the taking up of the
remainder after the offering, invitation by thc.
malt-um mahr'iprm'mfigmqnfinite priests to one another to partake of the somrt and
9.11.1111!) (452) the drinking of the soma hy them that are
mentioned in the Vedas are all hut mental acts.
W mahfipmlaya-final dissolution R.III.iii.44 (11.518)
$1111.30 (199) as is the case with the mfinasrt ritual
mahiifmzlaya ..... m jaflu'i ..... ihfifn'
where all behaviour is eradicated. as in the case with the vessel belonging to the
minam rite. 1n the Dufidafihn sacrifice, on the
W mahibhim-thc Great Elements tenth day, in relation to the vessel of the mfinasa
ritual, taking the snma juice to the sacrificial
R.1.i.l (1.172) ritual—the fires built up hy the mind etc. which

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Whitman at mantravamikama ca 189 arm may]
are comprised in that context have undoubtedly Flesh etc. are the products of earth.
the character of the sacrifice consisting ofwork.
ya: .....
M.l]I.iii.46 (“1.239)
From the text, 'thatwhich. ..,' etc., flesh, etc., only
as in the case ofmental acts consist mainly of earth; not the whole body.
mEnasa ..... samayuft From the Kfisfiyagtahuti, ‘As the. ..fleshisproduced
out of the composite earth’.
In two acts of meditation of equal cfficacy, either
of them may he chosen.
‘IF-1T Myi-lllusory power

manfilmiw ‘i mantravamikameva ca-and the stars (231)

very one spoken of in the mantra avyaklfi hi sfi mfiyfi .....
5.14.1564) That Méyd is surely unmanifest [or it can never be
yasmfit ..... iti ascertained as real or unreal.

Brahman that was introduced in the mantra text R.I.i.l (ii) (l.39)
‘Brahman is birth...,’ etc. (Tailli. 1) is spoken ol' power 0F the Lord
in the Brihmana portion.
miyd .....
R.I.i.16 (1.230)
The word mfiyfi is not known to express what is
satyarit ..... indescribable. If it be said that the word Myfi
That Brahman which is described in the mantra, being synonymous with unreality (i.e. avidyfi)
‘The Brahman is Existence, Knowledge, Infinity expresses what is indescribable, it is replied that.
(Tai.II.J.I.)'. this also is not right. Because the word mfiyzi is used
to denote the weapons of asuras and rikmsm,
M.l.i.15 (1.103) which are really existent things. Hence the word
brahma ..... giyate mayfi denotes the creation of wonderful things.
Hahy'li also is called by the name mfiyfi because it
The texr beg-inningwith, ‘He who. . .,‘ etc., goeson certainly possesses the power ofcreatingwon derFul
to describe Brahman thus, ‘That which...,‘ etc. things.
That Brahman which is described in the above
mantrais proclaimed as the selfabounding in bliss. The Highest Person is called the Mfiyin. simply
because He is the owner of mfiyfi, but not because
m \fl'fi 1na1r'asfidi bhaummh-Flesh etc. are Hc is characterised by aw'dyfi. The wonderful
powers of the Lord are denoted by the word mfiyfi.
produced from earth.
snivm (520) R.1.i.1 (ii) (1.74)

Flesh is of earthy nature.

Pmkrti

mfiriufidt' ..... igati M.l.iv.25 0.889)

power of the Lord
The flesh etc. are accepted as being earthy. like
the excreta; both the flesh and mind are also mflyrim ..... (aha-van‘ (1.389)
accepted as earthy.
From the scriptural passage, ‘May-a‘ is Praia-ti and
M.H.iv.22 (H.255) from the. smyti passage. ‘Thy will is stated as
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W fi 1n53'fimfitmn't m 190 fimnstfl mithyfijfir'ma

Praltjm', vh'sanfi. . .etc.‘, the will of the Lord which is I111“: mfihefuarfiltqs'aivas and others
called Pmkjrti is said to be JWc'ryfi.
s.n.ii.37 (4m)
INTI"? fi mfiyfimz'umfit m-hut mere may?
fitwr mithyfi—illusion
smite (563)
9.1.1.1 (2)
lu .....
asmat ..... yuktam
The word 'tu' refutes the opposite view. The
creation in the dream state is a mere product of The superimposition of the object, the sphere of
mfiyfi, there being not the slightest touch ofreality the concept of ‘Thou’ and of its attributes, on the
in it. subject, the intelligent self, the sphere of the
conceptol'T and conuariwise the superimposition
R.III.ii.3 (H.426) of the subject and its attributes on the object, (tan
nothing but a marvel properly be only an illusion.

m ..... vfia' mithyfi ..... ea (P. 22)

The word ‘tu'sets aside the objection here. The The term milky? has two meanings: One, deceit
totality of things, which in the condition ol'dreams and two. the inexplicable.
consists of chariots, lotus-tanks etc. is nothing but mithyfi ..... uqyrrm (P.2 7)
marvel. They are all created hythe Supreme Person.
By mithyc'i is meant indescribability.
M.l]'l.ii.3 (111.79)
mithyfi ..... in‘ (V. M. 6)
only from the Lord's will
The word 'milhyfi'signifies concealment. This is
merchr't' ..... st'idhanmu what is said: super-imposition is pervaded by non-
'l'he Lord solely at His will makes the soul see in apprehension ol'dil'ference; the opposite thereof,
dream state. He docs not create with any other i.e., the apprehension of difference, is present.
means or out of any other material. here, which, getting rid of that non-apprehension
ofdifl'erence, gets rid also ofthe super-imposition
pervaded thereby.
“TEFL mfiyin-the owner ol' may}

R.l.i.l (ii) (1.74)

11.1.1.1 (1.137)
unreal
The Supreme Lord
FEW-1W mithyr'rjfifim-illusoiy knowledge
'Ill'filii'h' ‘mfiyi sg'ate'—0wner of the may? (the
Lord) creates. s.1.i.2 (12)
R.I.iv.10 (H.118) 1m ..... jriiinan't
svena ..... arthalz Indeed in respect of‘ one and the saute post u-ue
cognition does not arise in the form, ‘lt is a post.
The meaning is that the Lord of all who is the
or something else, a man‘. In this case. ‘or
owner of mfiyfi creates the whole world out of this
something else, a man‘ is an illusory cognition.
muse, Pmkg-ti in its subtle condition, wherein it is
inseparable from Himself. 9.1.1.4 (22)

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fireman mithyfitmfl 191 W: muktiphulfiniyamab

mithyfi ..... nidfinarit (V. M.) fitmtfimtst 1nithy§bhimfina—illusory conceit.

Illusory knowledge which is anidyfi, is the primal 5.14.4 (31)
cause oftransmigt-ation, even in the visible manner
of‘ generating desire etc. cause ol' direct relation

s.1.i.4 (at) Hit‘: multinlt-liberated

fafirr'tlmn'bhinnnlrdtsaqmni
s.tv.iv.2 (s43)
consisting in the conceit of self in the body.
ya ..... avalislhale
R.I.i.l (1.42) The entity that is spoken of here as becoming
wrong knowledge manifestin its self, becomes free from its erstwhile
bondage and continues as the pure self.
firm-‘rm mithyfitmd-illusory self R.IV.iv-Z (H.633)
$15.4 (34) karma ..... vininnuhlaljt
mithyr'a ..... Emu‘: (P. 520) He who is released front contact with llamas and
Starting with his own body, the insistent personal from the body produced by them.
ego, the "I' conceptembraces all the ‘idamimr'ria. M.lV.iv.2 (IV.93)
The concept of ‘I’, the non-self as the self, is the
illusory fitmfi. muklu. . . . . uoyale
(Mm ..... mithyfi (V.M. 99) It is the released soul that is spoken of here.

In the conceit of the Self in the body, organs etc.,

‘ERG mukti'—release
itis an illusion like the cognition of silver in nacre.
M.l-i.17 (1.109)
firmware-tart mithyfipmtyayarfipa-of the nature
mukti ..... Bhfigavate
of illusory cognition.
In the Bhiigavara, release is defined as follows;
s1.“ (5)
‘The final release consists in being resorted to
evum ..... ripaft pure spiritual existence after casting off the
unessential forms‘.
The beginningless and endless natural super-
imposition is ofthe nature of'illusory cognition. MJJLLI (111.1)
milhyfi ..... dars'ayt'tmr't (P. 20 7) muklift .....
The inclusion ofthe suffix ‘nipafio mithyfipmtyaya ‘Liberation consists of (the soul) being released
is to show that this truth is known only after one from the elements.‘
engages and understands the definition of the
word ‘mizhyfi'. In empirical usage, the praiyaymof We: muluiphala'niyamalt-No rule with
‘I am a man‘ etc. are never taken as false. regard to liberation, the result of knowledge
milky? ..... ani'tvaraniyatvarh (V. M. 25) saunas: (759)
The nature of illusory cognition is indeter- na ..... as: tiltilavyall
minability.

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WWII rnuktopasypyatrvavyapadeifil 192 W mukhyam'tyatti

Wit h regard to liberation, the resultofknowledge. ayum .....

there is no such rtrle. One must not entertain any
This person who forms the abode of the heaven,
misconception of any such rule being applicable
the earth, etc. is declared to be the object of
with individual variation in the matter 01‘ the
attainment even to those who are released from
resulting liberation.
the bonds ofmrhsrim by the texts, ‘When the...‘
R.l'[l.iv.51 (H.568) etc. (Mu. HT. 1.5‘); ‘just as the flowing rivers. . ..' etc.
(Mu. III. 2. 8)
non-determination as to the fruit oi‘ salvation
M.l.iii.2 (1.236)
mukli ..... u'm'yamalj
amjrtasya ..... vyrzpadefr'tt
ln the ease of the origination. through works ol'
very great merit, of such knowledge as has for its Texts like, ‘He wl10....’ etc.. and ‘Narayana...,’
result final results, the time is n0t definitely fixed. etc., declare that Visnu is the final goal of those
who have attained salvation.
M.lll.iv.51 (“1.348)
yalhfi ..... ([348) ‘IE’ 31W mukhya (Elma-primary self
Just as there is no rule that knowledge produced s.tv.r.3 (772)
in one body itself can lead to salvation, likewise,
even regarding the fruit called salvation also there W mukhyatvfil—that being the primary
is no hard and l'ast rule. That is, there is no rule meaning.
that soon alter the fail of the body, liberation
automatically sets in. (Liberation comes only-when s.tv.rrr.12 (831)
all the [mirabdlur Ian-mas are completely exhausted). pamn't ..... (832)

WW muktopasypymryauyrtpadesat— The Supreme Bralunan is the primary meaning of

Because tlrere is the declaration about (Its) attain- the word Brahman, the lower one being its
ment by the released. secondary meaning. Between the primary and
secondary meanings. one readily understands the
s.t.ia.2 (14a) primary meaning.
itafca ..... muhtojrasjljrvam R.l'V.iii.ll (H.623)
Frorn this additional reason that this repository ol' [at ..... multlryulvfit
heaven, earth, etc. is taught as the goal to be
reached by the liberated, it follows that this Because in the passage, ‘lts person...‘ etc.,
repository is the Supreme Brahman. Muktopasgrpya (Ch.V.]0.2) the word ‘Brahman’ has its primary
means, attainable by those freed from bondage. sense in the Supreme Brahman only.

And it is well known from such texts as the following M.IV.iii-12 (IV.85)
thatBrahman is attainable by the liberated: ‘When bmhma ..... in‘
all. . ..' etc. (By-.lViv. 7)
Because the word ‘Brahman’ primarily denotes
only the Supreme Brahman.
WW muhtapasypymryrzfmdzfinm-
and on account of'the being declared of that to
which the released have to resort.
garnet-at multhynnayaza-absormc reality
R.I.iii.2 (11.3) M.Il.iv.2 (11.217)
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W mukhyupni'nu 3193 liq rity'tyu

WT muMyuflfinu-chief vital l'orce The term 'muui' implies an abundance ul'

knowledge, and it is posible to derive the word in
5.1.1.28 (s4) the sense of ‘one who contemplates.‘ Moreover.
M.[I.iv.10 (H.233) such usage is met with as, ‘Among the mum's
(contemplative sages) l am Vyfisa'. (Biz. G. P1137)
Chief breath is of five kinds: Outgoing breath.
incoming breath, that which is spread over the
‘j "Irma-gross
whole body, that which moves upward and that
which digests. $.111.11.22 (596)
R.m.1i.2s (11.442)
W mukhymrrtta-having primary significance
R.I.i.1 (ii) (1.57) W ~mfilahfiragm—primary source
jiva ..... dvayam (Brahman)
The two words ‘That’ and ‘Thou’ mainly signify s'.1.1.2 (10)
Brahman, who is the cause ofthe world, and who
has the individual soul for His body. W mfllapmkp'ti-the primordial Nature

W mulcltyfirtha—prin1a1y sense S.1.1v.11 (244)

undifferentiated category
R.l.i.l (1.94)
R.I.iv.11 (H.122)
‘Ta mugdhz-in the case of a person in swoon
The root of all things is unevolved.
s.n1.11.1o (579) RJIJiJ (H.277)
There is such a phenomenon as a man in a swoon mila ..... eua
whom people call unconscious.
The primordial matter is constituted by the three
R.IlI.ii.10 (11.433) substances called mam, mjas and tamm. In a stare
M.IlI.ii.10 (111.94) ofcomplete equipnise, none ofthe three things is
either deficient or in excess. The essential nature
W 1nudri;a_tka—six tokens (of Pas'upati) ofthose three consists respectively: pleasure, pain
and dullness; they have for their respective effects
R.Il.ii.35 (11.313) lightness and illumination, excitement and
hang/11M ..... pracahsate mobility, heaviness and obstruction. They are
ahsolurelynon-perceivable by means ofthe senses,
The six tokens are stated to be the single-row and are to he defined and distinguished through
necklace, the golden brooch and also the ear- their effects only. Pmkrticonsistingin the equipoise
rings, the crest-jewel, the ashes and the sacred- of satma, rnjm and umuu, is by itself non-sentient
thread. butsnbsewing the enjoyment and final release of
the many sentient. beings, eternal, all-pewading,
Efi m1mi—sage ever active, not the effectofanything, but the one
general cause.
S.111.iv.47 (753)
mum' ..... darfanfit m mykyu-ell'ecls' ol' past karma
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WE 1m'tyu vat 194 W moksa

(1) R.I.i.1 (1.66) Santa (151)

jric'motpalti ..... Imrm-a i'llT medhfi-steady meditation
Mrtyu denotes the ell'ects of the past work which is R.I.i.l (1.60)
obstructive to the generation of knowledge.
medhfi nididhyfisanam (5.5.1.60)
jric'ma ..... n'tpam (1.21.!) (1.67)
Study meditation is reflection.
Work which is ubsu'uctive to knowledge is of the
Form ofmerit and demerit. ‘its! mnk§a—re1ease
(2) R.I.i.l (ii) (1.75) $11.4 (20)
tam/ts
mohsfikhyasya mfafimtnasya
‘)0 mytyum mitm'e. . . , ‘etc. In the above passage, the Non-embodiment called release.
word myiyu means the subtle non-intelligen t thing
which is expressed by the word ‘tamer’. amft. . . . . siddham

R.l.iv.27 (H.168) That non-embodiment called final release, which

is distinctfrorn the fruit of ritual to be observed, is
aim ..... abidhiyate established to be eternal.
Here by the word mytyu is denoted the extremely 5.14.4 (24)
snhtle thing which is denoted by the word ‘tamas'.
anidheya ..... moltsasya
Wuwtyuvat-as it is in the case of death. Final release is of the nature ofBrahman, to which
smartst (697) nu excellence can be added.

mrlyuml ..... s.i.i.4 (2s)

In the texts, ‘This very....‘ etc. ($.B.X.1.-.23), the brahmabhfivas'ca malts-a);
word Death is used equally for lire and the Being
Becoming Brahman is linal release.
in the Sun; yet. they do not become absolutely the
same. $111.11 (304)
R.IIl.iii.49 (H.521) samyag ..... wwhsa
rm ..... bhavati Liberation comes from true knowledge.
Here for that person who is within the orb, there R.I.i.7 (LlBl)
is not. as in the case of Mme, the. attainment of his
world, that is reaching his place. brahrruzmmpaltilaltgana

M.lll.iii.53 (H1253) Release. the nature of which is the attainment of

Brahman.
as from death
R.I.ii. l 2 (L305)
yathfi ..... mc'ttrfit
Itecit ..... r'icaltsate
just as from rnere death, release cannot result.
Buddhists say that the final release consists in the
W1! mrditakastiynA-le from whom has been destruction of the essential nature of the soul,
rubbed away all attachment. which is constituted here of consciousness.

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‘hall’ moksa 195 'Ffi‘! mauna

anye ..... aslamayam manifestation, in its natural and true form 01' hint
whose sins, beginning with attachment, have all
Advaitins say that it is the disappearance of avidyé
been removed.
from enduring entitywhich consists purely ofthe
consciousn ess. M.I.i.7 (1.78)
apare ..... rifmm itamttl ..... iii
Naiyayikas hold that it is the state of the soul’s By means oldie direct realisation of the Supreme
complete self-isolation, consisting in the removal Lord, release is said to be obtained. Release arises
of all such imposed specific characteristics as from the grace of Lord Visnu, who is rh e Supreme
knowledge etc., from the soul which is in itself Lord.
non-sentient like a stone.
M.Il.i.l2 (11.23)
apare ..... Eli's-thank:
release which is proved by praminas
The followers of Bhfiskara who acknowledge the
existence of a Supreme Self that is devoid of all film moksopadeifit-Because liberation is
evil, maintain thatfinal release consistsin that self, taught
which has become an individual soul in
consequence of its association with limiting s.t.t.7 (4s)
conditions, becoming Itself (again) through the iiubya ..... upadesifil
disappearance of those limiting conditions.
Liberation itself is taught in the passage. ‘One
t-ruyyanlu ..... icaksate who...,' etc. (Ch.l/Ixiu.2).
Those who are well-versed in the Vedfinta say that R.1.l.7 (1.180)
final release is indeed the natural experiential
realisation of the Supreme Sell‘ by the individual mumuksoft . .,. . . (1.1'. 7) (1.181)
soul on the removal of its ignorance by that soul Svetaketu, is at first-by means of the clause,
the essential nature of which is concealed in the ‘Thou art that‘—instructed to meditate on himself
avidyé made up of the beginningless karma. The as having his self in that which truly is; and
sole delight of the soul consists in the experiential thereupon the passage, ‘For him there is delay
realisation of the Supreme Self, and the essential only as long as he shall not be released, then he
nature ofwhich is unlimited knowledge accordant shall be released’ teaches that [or a man taking his
with such realisation and which is, as constituting stand upon that reaching there will be release, the
Ilis body, a mode ol' the Supreme Brahman who is nature ofwhich is the attainment of Brahman—
the Self of all. is distinct from all things other than which is delayed only till the falling of the body.
Himself, isa mine ofnumerous auspicious qualities
characterised by natural and unbounded M.l.i.7 (1.78)
excellences. who is altogether of the essential yasya ..... upadi.ifynta
nature of the endless bliss and knowledge which
are antagonistic to all evil, and who again is the Because in the B'flmdfi-ranyuka Upam'sad release is
only cause of the whole world. said to be obtained by him who is devoted to Elman
in the text, ‘lle...,’ etc.
R.11.ii. 31 (H.308)
mohsa ..... Evirbhfivalt ah manna-meditativeness

The _]aina system states that moksa is the s.m.iv.49 (755)

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W maunaval 196 TH: yamft

tas-rnfit ..... ripam atha ..... siicyate

‘Meditativeuess' which is a third factor counted ‘What i5 called a sacrifice is really bmhmacavya' fCh.
along with su'ength arising from knowledge and VIILu. I), where bachelor studentship. a means to
scholarship. consists of an abundance of the acquisition of knowledge. is praised by
knowledge. comparing it with sacrifices etc. ltappears that the
sacrifices etc. are also a means to it.
R.I[I.iv.48 (H.664)
iriam ..... ripum WEB: yajfifidisruteh-on the authority of the
This manna is a difl'erent thing from the mauna Upanisad prescribing sacrifices etc.
whose object is to fix in the mind what has been s.1n.iv.2s (737)
heard. Itis to be in touch often and often with that
which is the object ofmeditation. It has the nature yajfiridz' .....
of the mental conception of that objecc. There occurs the text, ‘The Brfihmuque seek to
kn ow it through the study ol the Vedas, sacn'fices.
‘Ili'fdfi maunavalllike monasticistn charity, austerity consisting in a dispassionate
perception 0f sense-objects’ (ByJVJaJZ), which
s.n1.tv.49 (755) shows the helpfulness of sacrifices etc.. to the
yathri ..... attainment of knowledge. Moreover. it is
understood from their association with ‘seeking
_]ust as the two stages of life. monasticism and to know‘, that they actas a means l'or the emergence
householder‘s lile are approved by the Vedas, so of‘ knowledge.
also are the other two, viz.. life in the forest and life
in the teacher's house. R.Ifl.iv.26 (11.550)

R.III.iv.48(II.564) yajriadis'mtelt .....

saws-semi ..... By means of the scriptural passages enjoining

sacrifices etc., ‘TheBni/tmanas...,’etc. (Ryan/.422).
The injunction on him who has passed beyond all The meaning ofthe term 'viwdisunti 'in the above
desires, of maurm preceded hy wandering as a passage is, ‘they desire to know with the help of
mendicant, is meant to illustrate the duties of all sacrifices‘, that is, through sacrifices etc. they
fis'mmas. For the duties of the other r'zfmmas are desire to attain vidyfi.
taught by scripture no less than those of the mitni
and the house-holder. M.111.iv.26 ("1.312)

M.lll.iv.'18 (HI-341) viuidisanti .....

Kauqztharavylt ..... dystr'inlena

As it is seen l'rom the Smti: ‘they seek to know Him
by means oi“ sacrifices, distribution of gifts,
In the Ka'untharatya .Sh'uti it is taught that the penance, by abstinence‘ (By. VIA-22).
duties of all other stages oflile are discharged by
gods, the ascetic stage being taken as typical. ‘WI’: yulalp-from which (Brahman)

S.1.i.2 (9)
1T3 jajria—sac1ificc yatalt ..... nirdeialt (10)
s.trt.iv.2s (738) ‘whence is the designation of the cause‘.

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UH: yatah 197 m ware: yathr'z pram/11:1].
yamft ..... .t'esah (10) they retire for rest and life again, that is Brahman’
(Tai. iii. 1).
That omnipotent and omniscient source must he
Brahman l'rom which occur the birth etc. of the
met-g yatht'ikratwaccording tn what one medi-
universe.
tates on
yntaft. . . . dars'aynti (P. 409)
s.1.ii.t (95)
He points out that the word 'yatalfindicates the.
cause in the sense ofa material cause depending ‘Ml’? m yatlui m talisfi—but a carpen Ler
on which it has taken the Fifth Case. It is not due
to any other lactor. Snamo (469)
R.I.i.2 (L102) yathfi ..... bhavati (471)

yalafz ..... arlhalt The word 'm'is used in the sense of 'tu'(bt1t). lt is
nor to he thought that the agentship is natural to
The word ‘yam/i ‘denotes that Highest Person who the snuljust as heat is to fire. On the contrary. as
is the Lord of all, who possesses a nature which is it is seen in thcworld thata carpenter feels unhappy
hostile to all that is evil, who wills the truth, who when working as an agent with instruments like an
possesses inumerable auspicious qualities such as adze, and the same man becomes happy when he
knowledge, bliss etc., who is omniscient. reaches his own home. leaving behind the
omnipotent and merciful in the highest degree instruments like. thc adzc.
and from whom proceed, creation, preservation
and destruction-is Brahman. R.I[.iii.39 (11.373)

yatabma ..... (L1H) and as the carpenter

By the expressions ‘from whom‘, ‘by whom‘ and yathfi ..... harolt'
‘to whom’, the cause of the creation etc. of the For instance, a carpctner although he is possessed
world is pointed out in the 'lhiltiriya passage, 'yato of axes and other auxiliary instruments does
v6. .. ', etc., as diough lt is a well-known thing and actions, or does not do actions, just as it suits his
the factof thatcause beingwell-known is expressed desires.
in the Chindogyu passage; 'mdeva..., ‘etc. From the
above passage the fact oi‘ Brahman forming the MJl.iii.40 (H.196)
instrumental and the material cause ofthe world, and even as the carpenter.
the negation ol' any second operative cause and
that one Being as the cause and substance of yathfi ..... apt'
everything is denoted. As the carpenter is an agent under the master who
M.l.i.2 (1.47) causes him to work and is also an agent by himself.
so in the case of the soul, there is the guidance of
sysli ..... yam]; the Lord, as well as the soul’s own capability of
Brahman is that from whom the origin, subsistence, action.
dissolution, order, enlightenment, avidyfi,
bondage. and absolution proceed. wwwrli: yathr'z [rrfinr'tdih-As in the case of the
vital breath etc.
yato .....
S.u.i.20 (326)
The. scripture says, ‘That ofwhom these beings are
horn, hywhom when born, they live, into whom na. . . . . ananyatvan'z
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mm‘ yathdrtha lilB “a? yathemn't

The vatio us forms ofthevital force, though distinct. he the cause of the Ether and so on. That is the
from one another, are not differ-en t from the. vital Being which is declared to be the cause in the
force itsell'siuce they equally partake ofthe nature passage such as: ‘From that self sprang Ether‘
ofair (energy) . Similarly the eHect is non-difi'ercnt (Tailll) and ‘That seut forth fire’ (Kai/7.2) is
from the cause. none other than Braluuau.
R.Il.i.20 (H.262) M.I.iv.15 (1.372)
yathti ..... bhavatz' yathfi ..... uhmft
As the one air, according as it undergoes in the For. He is mentioned in the manner described,
body differentmodifications requires a new name, thatis, as unperceived etc., and as present in c'zlifiia
new characteristics, and new fun ctions, being then etc., by such texts as ‘He who stands...‘ etc.
called jflfilm, apt-ma, and so on, thus the one (By. V. vii. 12)
Brahman becomes the world, with its manifold
moving and non-moving beings. mm: _yathfis‘rayabhfwal_z—There the position
M.Il.i.2l (HA!) is the same as their bases.

lacw ..... ind'riyfidilz smarter (711)

For all the means and materials are always imbued yatluu'va .....
with the l .ord‘s presence as their guidingprinciple, As their bases, viz. the hymns etc. are applied in
just as the body. the senses, the vital airs are. groups, so also must be the concepts in a medi-
tation, for the concepts are determined by their
we? ya!h5flhu—rcal bases.
R.l.i.1 (ii) (1.31) R.Ill.iii.59 (H.631)
udgitha ..... uirlyfib
‘Gm: yathzivyrzfmdifpkteftwu account of
Brahman as described, being declared The vidya'ts which are given in this and other
passages are based upon the accessories ofsacrifice
s'.t.iv.i4 (249) like the udgithu.
yathfi ..... (251) M.HI.iii.63 (“1.275)
As in one passage, so in all other Vedanta passages. with reference to the limbs on which they depend
the creator is decrihed as one who is omniscient,
the Lord 0F all, the inner selfoi' everything good, miga ..... kamwyfi
as the one and only cause without a second. The As for the gods, their meditation should have
texts such as ‘Existence, Knowledge....’. etc. reference to the particular limbs of the Lord’s
(Tnittiriya Lt'pam'srtrl). person which form their abode (from which they
R.l.iv.l4 (II-128) have also sprung).

Ekzis'tidisu ..... (ll. 130) misalhflsahldtyunyiiya-the law concern-

Brahman is distinguished by omniscicnce and ing the numeral order.
other qualities. as described in the sfitm, ‘That S.ln.a.22 (599)
from which origination etc. ofthe world proceed‘.
That Bralmian only, is declared by the scripture to Wyathetmkalong the path followedwhile going
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‘uaaiasm' slit i? yadevu vidyayi'itz' m‘ 199 m yr'wadallh iltfirrm'z

s.nr.i.s (537) The obligatory rites like Agnihotm etc., both as

associated with and unassociated with meditation.
te ..... ilym-thaft (543)
that were undertaken by an aspirant of liberation.
When they come down, they do so along the path become the destroyers as far as possible of the
followed hy them while going up. ‘ yathntmr'i ‘means accumulated sins that obstruct the realization by
‘just. as they had gone‘. Brahman. Thus indirectly they become the cause
of the realization of Brahman.
R.l]I.i.8 (H.413)
R.lV.i.18 (ll-589)
amh ..... (II. 414)
yadzva ..... hi
They return to this world by the path of their
ascent. The text, ‘Whatever lie does with knowledge that
is more vigorous’ (01.11.10) which states that the
r'imhaqmm ..... kmmena (IT. 414)
knowledge of the 'udgitha has for its result non‘
The ascent takes place by the following stages viz... obstruction ol' the lesult. Non-obstrucu'on of the
smoke. night. the dark half of the moon, the six result ol' the sacrifice implies that the result of
months of the surfs southern progress, the world works actually performed may be obstructed.
of fathers. ether and moon.
M.IV.i.l8 (W32)
M.ITI.i.9 ("1.26)
l/ruhma ..... s'mtelz
hum-it ..... visayutw'tt (I. 27)
Even a small act of righteousness performed by
Normally in a few s'mti texts it has been admitted him who has seen Brahman becomes great and
that the return of the soul is exactly by the same everlasting, for the s'ruti says; ‘Whatever he does
route it has taken for going there. The .t'ruti ‘As with knowledge and faith leading to the Uue
it...'. etc., speaks of that only (But the present subject of scripture, that becomes more
aphorism points out that the route by which the efficacious’. (Chi. 1.10).
five returns is extremely strenuous and is difl'erent
from the one taken to go to heaven. This is to Wyfiiradadhika'mrh-us long as the mission
generate a sense of detachment for svarga). demands.

‘uaefiaw'sfitfe 'yadaia vidyayr'i' m hi-Thc text s.nl.iits2 (667)

‘Whatever is done with knowledge’ surely indicates evariz ..... avatistha-nte ( 669)
this.
Apantaratamas and others, though they are
s.rv.i.is (793) possessed of full vision leading to liberation, they
was ..... (795) continue in their bodies so long as their missions
demand this, and so long as their actions are not
The text, ‘Whatever one does along with completed.
knowledge, faith, and meditation becomes more
efficacious‘ (Ch.I.i.10), speaks of the rites like R.IlI.iii.31 (H.493)
Agnihotm etc. as becoming more eificacious in [mimbdha ..... nitntiglhrite
producing their own results when they are
associated with their own meditations. lt thereby The lemma which produces those ollices is not
shows that the very same agnihatm etc., have at destroyed till the termination ol the ollice. The
least some efficaey in producing their results even destruction of the karma which has begun to yield
when not in association with meditation. fruit takes place only through experience.
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mafia“ yfivadr'ztmrtbhr'milvfit 200 flfi-T: yultteli

Therefore, in regard to those who hold office, the M.IV.ii.20 (IV-65)

karmawhich produces thatoflice continues till the
yzivad ..... astyeva
period of office.
Aslong as the body lasts, the connection of the rays
M.I[I.iii.33 (III.213)
also does exist.
according to their eligibility
“file-IT m yfivadvilmran'i t'ibhrigastu—
yathfi .....
wherever there is a modification, but separateness
M their eligibility for meditation is greater, their (is present).
bliss in heaven is also of greater intensity.
Sana-1 (4st)
mm yfiuadfitmabha'vitvfilfisince it tu ..... arhati
persists as long as the individual self continues to
The word ‘m’ is used for barring out any
be a transrnigratory entity.
apprehension of impossibility. In the matter of
suntan (462) the possibility of the creation of space, no doubt
should he entertained. Whatever is known as a
yt'wad ..... cu
'prodnctin thisworld-be it a pot etc-eyeiything
The contact of the soul with the intellect does not is seen to he a separate entity. Space is known to be
cease so long as the soul continues in its separate From earth etc. Hen cc space also must be
transmigratory state, so long as its condition of a product.
transmigratoriness is not suhlated through
R.Il.iii.7 (III-343)
complete realiration. The individuality and the
worldly state of the soul last only as long as there Also, wherever there is modification, there is
is this connection with the intellect. serving as a differentiation.
limiting adjun ct.
tu .....
R.Hdii.30 (H.365)
The word ‘tu’is used here in the sense of‘and'. By
Because also it exists as long as the individual self means ofthc scriptural passage, ‘All this...,' etc.
exists. (Ch. VI. 8. 7) the spatial ether is declared to be a
modification, that is an effect. By this what is
vijfifimuya ..... dharmatvfit
assuredly stated is the differentiation, that is, the
Intelligence is an attribute which exists as long as production ofthatspatial ctherfrom the Brahman.
the individual self exists.
M.II.iii.7 (H.126)
M.H.iii.30 (II-182)
vibhalttatvficm .....
As long as the soul exists along with the Supreme
Owing to the divisibility, etherisfitto he considered
Lord.
as originated.
yfival ..... api
As the Supreme Lord exists without beginning or F: yuktelt-from reasoning
end, so also does the. soul. s.tt.i.|s (3l9)
yuktila ..... (320)
WW yfi'uaddehabhivilv5t—Since the
connection is as long as the hody lasts. From reasoning, it is known that the effect exists

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$2; yuktes'ca 20] rh'lt: m: yogalt pratyulttalt

before its creation and thatitisnon-dif'ferent from t'dnn't ..... uprtlaksa'qzfirlhmi: fV. M. 4)
the cause. lt is seen that people wanting curds,
Where the words of the spheres ofthe two concepts
pots, necklaces, etc. take up only their well-
‘tltis' and ‘l' should have been used, the word
esta hlished respective material causes-milk, clay,
‘thou’ is used in the place of this, to indicate the
gold etc. The potency mttst he the very essence of
absolute difference between the contrasted aspects
the cause, and effect mttst he involved in the very
of experience.
core of the potency.
R.ll.i.18 (H.259) "aft ‘I?’ 'yryrm't prete'—'a.fter a man departs‘
yttktaim ..... rttirtgrtmayati (260) R.I.il.l2 0.305)
By means of logical reasoning also.'non-existence yeyan't ..... abhipniyum
is made out to be of the nature of a different
The text‘After aman departs, etc.,’ is not intended
attribute of the effect. Indeed, logical reasoning
makes it clearly known that existence and non- to refer merely to the dissociation of the hody
existence ate two attributes of substances. from the soul bttt is on the contrary, intended to
rcfcr to its complete release from all bondage.
M.11.i.19 (11.40)

For, it is reasonable. ‘i111: m: yoga); pratyuhtal't-Yoga is refuted.

‘sfidhanfim'tm ..... )Iuktr'z' s.tt.t.3 (286)

When it is admitted that the quality of being By the refutation of the Sr'tr'tkhya smrti, Yoga smy-tiis
eflicacious, belonging to the means, is derived also rcfutccl.
from the Lord, then the bringing together of the RJ'LLS (H.512)
tneans as proving the existence of the ruled serves
but to glorify the Lord's supremacy. Front suclt part'hc'tmstu .....
authorities it is reasonable to ltold tltat the Lord The Yoga systetn is refuted for the following
creates witlt other thing as means. of which He is reasons. Yoga holds the Prmlltfina which is
the master. independent ol' Brahman to be the general
titaterial cause. Tile Lord is accepted to be merely
{#721 yuktes'ca—and also on account of the the ellicient cause. The nature of meditation in
possibility. which Yoga consists, is determined by the nature
M.11.iii.19 (11.263) ofthe objectoftneditation and as ofits two objects
viz. the soul and the Lord, the fortner does not
nityasyfipi have its selfin Bt'ahtnan and the later is neither the
Though the soul is eternal, still it is possible to cause of the world nor ettdowed with auspicious
speak of him as being born with reference to the qualities. The Yoga is not of Vedic character.
emboicled condition to which he is subjected. According to Yoga. Hiranyagarbha who is only an
individual soul is liable to be overpowered by the
qualities of mjas tutd lamas.
WW yzdtg'c'zbhrishscmhlance of reasoning.
M.II.i.3 (11.6)
s.t.t.5 (as)
yoga. ..... time/‘t
W-Wyusmatpmtyaya-the conceptol"'l‘hOI.t‘
It is not to bc supposcd that the fruit. of yoga-
S.I.t.t (t ) practices is in actual experience; for though the
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‘chm yogajrmya 202 iifitsr ltrfisiit ynnis'm hi giyate

practice is made according to injunctions, the ln regard to those who are devoted to bhakti-yoga,
eifectis notrealised exactlyin the declared periods the two things that are to be remembered are the
of time. two paths namely, the path of the gods and the
path of the manes. They are taught in the smy-tt' for
Wyogqjanyk (perception) born out ofyoga. the purpose of being remembered every day as
part of the yoga. Cf. ‘On knowing...,‘ etc. (1311.6.
R.l.i.3 (1.120) VII127)
bhz'wanfi .....
M.IV.ii.22 (IV-68)
Yogic perception results from the utmost
With reference to the yogins these two courses are
intensification ofmental conceptionzandalthough
also taught in the smrti and they depend upon
it has the character of a clear presentation before
their remembrance.
consciousness, it is nothing other than the mere
remembrance of the previouslyexpen'enced thing. mt ..... gati
The routes leading to Brahman and moon are not
m yogusfiitlthye-the two (paths of) Yoga and
merely under the control oftime; but they differ
Sfiahhya according tn the yogim who follow the path of
s.1v.ii.21 (817) actions. Further the routes are travelled according
as they are remembered at the time of death,
Ynga means the performance of the obligatory
which is seen by the distinguishing attribute used
dailydutieslike Agnihntra. Sri'r'tkhyameans a feeling
‘yogi in the text, 'Fire‘, light. . .,‘ etc. (Bh. G. WU. 24).
nf not being the agent of any work (vide Gila).
Both these are different. from the Upanisadic
m yogipmtyahsa-yogic perception.
meditaiton.
R.I.i.l (1.136)
W: mwfiayoginab praii .rmatyate smiirte
This is the perception which peculiarly belongs to
m-And (these) are mentioned in the smg-ti for
the yogim.
the yogin, who, by withdrawing the mind into self
and concentrating it on its own conceptions, has
S.IV.ii.21 (317) succeeded in actualising these conceptions in the
form of direct perceptions. The realisation that
yoginah ..... smmyale results in yoga is said to correspond to the
These limitations of tittte etc. as leading to the conception in the mind of him who practises it.
cessation ofrebirth are mentioned in the smytisl'or There is, however, an opinion which maintains
the yogins. These paths of Yoga (performance ol' that yogic perception is a separate means of
obligatory rites like Agnilwlra) and Sli'itkhya (a knowledge, and gives rise to realisations which are
feeling of not being the agent ofany work) belong not possible otherwise.
to the smytit and not the Wdas.
filial’8 1% Tm y om's'ca Iu' g iy ate-And because
R.IV.ii.20 (11.611)
(Brahman) is declared to be the source.
These two paths are also taught in the smfli in
stave? (273)
relation to yogins as things to be remembered.
ilas'ca ..... lulu
yoginah ..... smartum

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Elli: 3T5? yunel} s'urimrh 203 W211‘ yaugapadyamanyathé

Brahman is die maten'al cause because Brahman karman left over after enjoyment attain their body
is mentioned in the Upam'sad as the source in, '... only subsequent to their reaching the womb of a
the creator, Lord. indwelling soul, Brahman, the woman, because itis there (in that body) itself th at
source‘ (Mu.UI.t'.3). The word yom' is understood the enjoyment of pleasure and pain takes place.
in the world as signifying the material cause.
M.lII.i.29 (111.66)
R.I.iv.27 (H.172)
pit? ..... fipnoli
z'laica .....
From the body of the father, having duly entered
Brahman is the material as well as the efficient into the mother, there and then only he (the soul)
cause of the world for the reason also that certain obtains the fresh body. Thatis, he has agross body
texts call it the womb, ‘The maker...,’ etc. built up for hirn.
(Mu.HI.I.3) ‘That which...,' etc. (MuJ. 1.6) That
the word ‘yom' ‘denotes the material cause is made WyaugapadyanmnyathH thenvise there
out from the complementary passage, ‘just as. . .,' will be simultaneiry.
etc. (Mu . 1.1. 7)
9.11.11.21 (ass)
M.I.iv.28 (1.393)
atha ..... syfit
avyavadhdna ..... iii
If the Buddhists assert that the enti ty ofthc earlier
The state of being Pmkrtt' consists in being the moment continues till the origination ofthc entity
immediate means of bringing forth; and this is of the latertnomen t, then the cause and effectwill
indeed declared of Him alone, as in the text, become simultaneous.
‘Whom the wise clearly find to be the immediate
source of beings‘. (Mu-1.1.6) R.l.l.ii.20 (ll-298)

.rua ..... giyule 0.393) If in order to avoid opposition to the proposition,

it bc assumed that the origination of a further
The word ‘Pmkni' etc. is used in the Feminine momentary jar takes place at the time when the
Gender because of its capacity to produce the previous momentary jar still exists, then it would
offspring from its own body. The Supreme Lord follow that the two momentaryjars, the casual one
also produces beings out of His own body and so and the efl'cctcd one, would be perceived together.
He is sung thus, ‘He who is the source of beings’.
M.11.ii.2l (11.93)
‘Hi-d: wit-‘t yonefz fariran't—from the womb (comes) Otherwise there would be continuity of effect or
a body. simultaneousness of cause and efi'ect.

$1114.27 (557) lutkfils ..... kfirytizzfim

atha ..... Ifit be said that the cause exists at the time when
the effect is being produced there would be two-
Alter being connected with a progenitor the soul
fold absurdity. First, as the cause exists, it must be
with its residual kamum enters a womb and gets a
producing fresh efi'ects every moment for ever.
body lit for the experience ol'its residual kamum. Thus there would be an endless production of
R.III.i. 27 (11.424) effects. Secondly the cause and effect existing at
the same moment, may both become at once the
yom' ..... sadbluivfil cause ofother efl'ects and all the causes and effects
Those who are associated with the balance of would have a simultaneous existence.

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uifitara yrmgikrtma 204 W msmyunusiri

sit-firm yrtitg-t'katva-(equnological) derivative support the Sinkhya.

sense.
WW mmagtiyammpa-man ofvirtuous deeds
S.t.tv.1 (226)
s.n1.i.s (538)
R.1.IV.8 (nus) R.111.i.8 (11.414)
M.II1.i.10 (111.28)
m8 ‘raca-nfi1rupapatteim—and owing t0 the
impossibility of design. Tfii rayi-Onc of the names of the objects of
worship.
s.rt.a.1 (350)
RJ.ii.26 (1.342)
ntali ..... samuccinoti (351)
Rayi literally means wealth, but here in relation to
lt is noticed in the world that houses, palaces etc.
water it may mean the 'wealth' ofhealth resulting
are made by intelligent engineers and others. So
from the food produced with the help of water.
how can the insentient Pradhfina create this
universe.which cannoteven be mentally conceived vastireua ..... ityzmhrzlt [.2133 (I. 350)
oi' by the most intelligent and famous architects. The bladder of the meditating self is myi. The
Accordingly, by reason of the impossibility of meaning is that his bladder itself constitutes the
design as well. the insentientjzradhéna should not waters forming a part of His body.
be inl'en'ed to be the cause of the universe. By the
word ‘and’ is adduced the additional argument the: mimib-tay
that the ground of inference. that is the middle
term, is absent from the term (universe) on acount
M.IV.ii.l.8 (1V.63)
of the holluwness of the argument about the ‘sahas'ran't’ ..... hutift
in heren ce ol' the qualities of happiness etc. in the
The Pautrfiyapa S'rutisays, ‘A thousand are the rays
universe (that was advanced by the Sinkhya).
of the sun, which are spread through these veins.’
R.H.ii.1 (11.276)
nrt ..... W Taimyanusfiti—10110w1ng the rays ol' the
Sun.
The Pmdhfina is not capable of constructing this
manifold naturalworld; because while being itsell'
s.rv.ii.1s (814)
unintelligent, it. is not presided over by an avis'esa ..... pmtijfiftyate (815)
intelligent kn ower of its nature. Hence [mid/tine,
The soul of the man of knowledge progresses by
which is not presided over by an intelligent being
the way of the rays (of the Sun) irrespective of the
is not the cause. The word ‘and’ is given as an
time of death, for the Upnnisad speaks in general
additional reason that the invariable
terms.
concornittance (ofthe causes, the .mttua and other
qualitieswith the effect, thcworld) is not absolute. R.1V.ii.17 (11.609)

M.11.ii.1 (11.64) rasmi .....

acetanasya ..... The man of tu'dyfi goes up only by following the

rays of the Sun because it is allit'med in the text.
Prudhina is lifeless matter and consequently is
‘Then he...,' etc. (Ch. VIII 6.5).
incapable of independent activity. By the word m
the sitmluira indicates that there is no authority to nifyapi .....

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TH’ msn 205 W: ripafabdfintmebhyaft

Even during the night the act offollowing the Sun of pre-existence which is to be drived l'ornt the
takes place. performance of the nocturnal sacrifice.
M.fV.ii.18 (IV.63) R.I.i.l (ii) 11.92)
The wise departs following the rays of the Sun The Vedas give. in one place. the injunction : ‘He
within the vein. shall perform the nocturnal sacrifice‘. Elsewhere,
the result ofthe performance ol'nocturnal sau'ilice
.sahrtsmrit. . . . . .fmtz'ft
is stated to be the attainment ol'eiuinence. as, for
The Pauhfiyanu Shut says, ‘A thousand are the rays instance in the passage-"l'hose. indeed, who
of the sun. which are spread through these veins; perform those nocturnal sacrilices, they attain
one of the rays which iswhite and is called ‘susumna ’ eminence‘. The passage is helpful to action in
and is the wayleading to Brahman, has penetrated asmuch as it stimulates the desire to attain
the vein called ‘sustmmfi 'and by thatlight he issues eminence, and thus leads to the performance of
out. those nocturnal sacrifices.

1m. . . . . uflcmmagtfit ([64) A saltm is a long sacrifice or sacrificial session

lasting, according to some, from 13 to 100 days.
Ifa man ofwisdom also exits through the ‘darkness’
inside the veins. there will be similarity with the
m riddhfinmarect conclusion.
death of an ignorant one. He actually leaves the
body through the course of the rays of the Sun R.III.iii.6 (H.466)
which have spread all over.
a“: rud-ra
TH’ ram-Bliss
M.I.i.l (1.44)
R.l.i.1 (L249) ug'm mdmft-Ficrce is Rudra.

1111 rfigrt—love
M.IV.ii.1 (IV.36)
mano nuimb-Rudra is called mind.
s.I.iii.2 (148)
mdra . . .jrifilatyam (1.37)
tatah ..... nigab
By the word ‘Ruclra' should be understood Sega
attachment to one's own body. and Suparna.

WET rz'misath'anjfite maxim ofthe night- KP‘ ridhi-conventional meaning

sacrifi ce.
S.t.iv.1 (226)
R.III.iii.4l (H.514)
mun m1pas'abrln'nmrebhyalz—0n the
The rim-satin: is a night-sacrifice. In the
(Iai.St't.IV.3.17-l9) it is established that in strength of colour and other Vedic texts.
connection Willi such a sacrifice, for which no S.n.iii.12 (440)
results have been laid down in the injunction. the
results mentioned in an arthavfidn passage have to tathr't ..... iti
be regarded as promised. 'l'he colour mentioned in the complementary
portion of the text also conforms to that ol' earth,
m rfitfisalhapralisj/tfivaF-in the case ‘That which...,' etc. (Ch.V1.iv.1-4).

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‘Will?.....fi'lfllfl:mpfidi..... viparyayalz 206 istfimfm; ntaltsigyoguh

bulyanlaram ..... (441) of earth or water or fire or air-possess colour.

taste, smell and touch, it would follow that the
Another Vedic text dealing with the same topic
atoms are non-eternal, gross and made up of
says, ‘Earth came from water’ ('1'aiJ!.i.2).
parts—and this is the reverse ol'what the Vaisesikas
R.lI.iii.lB (347) teach about. the atoms.
taflifi ..... s'riyate M.II.i.i.15 (11.87)
But that the element earth is itselfdenoted by the The atoms of earth, water and fire are said to have
word unnu is made out from the colour and other colour etc. Therefore they may he inferred to have
scriptural passages. The description ofthe colours the opposite state; that is, they may be inferred to
of the external elements is thus given: ‘That be non-eternal.
which. . .,‘ (Ch. VI. 4. l);here, in thatwhich is denoted
by the word ‘anna ‘is made out to be a thing of the W ripopanyfisiccHnd because there
same kind as the elements ofwater and tejas. The is a description of form.
scriptural passage is, ‘From fire. . .,' etc. (Tm; II. 1.1).
Therefore the elementofthe earth itselfis denoted S.I.ii.23 (128)
by the word annu. lasjyaiva ..... in‘
M.lI.iii.l2 (11.140) We notice that the form of that very source of all
pflhivi ..... things comprisingwitlu'n itall creation, is presented
in the verse, ‘The indwelling...‘ etc. (Mu.!l.a'.4).
ln the earlier text quoted above, earth is spoken of
by the worcl ‘anna’ for, earth is mainly black in R.Lii.24 (1.337)
colour,while blackness is not. the characteristics of agni ..... sarhbhavuli
the other anna.
There is this passage-‘Fire is His head...,‘ etc.
There are also other scriptural texts, ‘Water and The outward form here described can belong to
earth both called anua...,‘ etc.. none other than the Highest Self.

Wham tenth: nlpfidintatvficca vipmyrtyrzh— M.I.ii.23 (1.214)

And owing to possession of colour etc. a reversal and on account of His colour being mentioned.
will occur.
yadfi ..... ilz'
s.n.ii.15 (372)
‘When the soul sees the Lord, brilliant like pure
yataft ..... arthalt (373) gold...,' etc. (Mu.fll.i._5’). Thus the colour of the
Lord is stated.
By virtue of possessing colour etc. the atomicity
and everlastingness of the atoms stand
contradicted. That is to say, the atoms become
'l'dffiiflfi'l‘: retalzsigyogakconnection with an
grosser and lcss eternal than what the ultimate inseminator
cause should be, a position that is the opposite of $1114.26 (557)
what the atomists intend.
yalhfiragmn't .....
R.Tl.ii.l4 (H.293)
The descending soul becomes a progenitor; that
pammfiqtinc'im ..... is to say that the descending soul gets connected
From the view that the atoms ol‘ [our kinds-via, with the progenitor.

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HHUTT laksarzfi 2O 7 Rag-‘let stigma
R.lll.i.26 (H.424) For the purpose of showing that this Nr'zrfiyanfi-
nuuika is specifically determinative of the object
urihi ..... arlhcth
of worship in all meditations on the Supreme
Here the declaration ofthe condition ofbeing the Being, numerous indicatory marks are seen. In
sprinkler of semen in relation to those who are the meditations relating to the Supreme Being,
possessed of a balance of karma: left over after the object of worship is denoted by the words,
enjoyment. explains merely their association with ‘alts-am‘, ‘s't'va' s'ambhu, ‘pambmhmn' etc. Here in
tlteut. the Nfirfiyaafinuvalm that ohject of worship is
referred to by those very words and is then
M.Hl.i.28 (111.63)
authoritatively declared to he Nz'trfiyana. This
tutu/1 ..... eviden ce furnishes an abundance ofmarks, thatis,
verymany marks, for the particulai'determination,
‘Then the soul in rice etc., along with the food,
that Nfirz'tyana alone is the object ofworship in all
first enters into the father who performs the act of
the vidyfis, and is the Supreme Brahman. Here the
generation...'etc. Thus from the Kaumharacya-
word ‘linga' is synonymous of symbol 0r sign.
ma, it is clear that the returning soul first enters
There are many passages which serve as signs.
the father only.
M.Hl.iii.45 (IH.236)
flabhfidibhyalj .....
‘6m lakgaakflgurative sense.
‘May thy...’ etc. (Ch. IV. 9. 23) and ‘Indeed
S.111.iii.9 (650) nothing. . .,‘ etc. Thus many are the indications of
the fact that the grace of the preceptor is stronger
W linidivfityam-expressed by Optative and more important.
Suf'fix
11.1.1.1 (ii) (1.9s) {HQ-‘Ii liizgficm-and on account of the indicatory
mark.
As in yrzjeta, ‘Lift ‘is averhal form, where the object
ofaccomplishmentis expressed by ‘lir'i ‘in harmony s.rv.i.2 (767)
with its use along with the word ‘.tnargakfima’, for liT-tgHTIJIJi .....
instance.
The indicatorysign also conveysidca ofrepeti tion.
R.I.i.l (1.93) In the sentence, ‘you meditate repeatedly on the
udgitlm (separately) as the (Sun and its) rays‘ (Ch.
Wlihgabhfiyaswfizwn accoun t ot'ahun- 1.11.11), the text indicates the repetition of the
dance ofindicatory marks. mental act. Hence from a similarity of this it
s.m.iii.44 (690) follows that repetition should be the rule in all
eases of mental acts.
lingabh-iyastufil ..... (691)
In the Bréhmapa are to be met with an abundance
R.IV.i.2 (11.571)
ol' inditntoty marks supporting the view that these Because also there is the .tmfli.
are meant merely for meditation, as in, ‘That
‘Lir'tga ‘in the sfitra means smyti. Smjm' also declares
being. . .,‘ etc.
that the knowledge which effects release is of the
R.III.iii.43 (11.514) nature of a stream of remembrances. Vide the
lingo ..... (mm (H.516) passage. ‘the meditation...,' etc. (V.P.VI. 7. 91)

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fireman: lir'zgfitmavyapfiimyn 208 m luku'ual

M.1V.i.2 (1v.5) Snatzs (456)

Srm ..... lihgr'irca yalhz'r ..... ladvat
The following and the like passages also indicate lt is seen in the world that a light (ii-‘a gent or a
the necessity [or repeated meditation etc., ‘He lamp, occupying only a corner of an inner
performed...‘ etc. (7111111112). apartment, spreads over the whole apartment and
does its work evetwhere in the apartment.
Faqmwaw lihgfitmaqapfihnya-being depen-
dent upon the subtle body. ( SIT ) Film (ti) lokavat-as is the case with the
light.
s.rn.a.22 (599)
R.H.iii.26 (11.364)
'eflfimarrur lilopahnranaAnstrumcnts of play (for yalhé .....
Brahman)
Just as the light of gems, of the Sun and of other
R.I.iv.27 (11.171) luminous objectswhich are existentin aparticular
The intelligent and non-in telligent things in their place is seen to pervade many places, similarly the
subtle and gross form. knowledge of the individual self, which is in the
heart, remains pervading the whole body.
MlaaPas it is seen in the world. M.H.iii.26 (H.173)
salsa? (431) JalhE .....
yatah ..... just as a flame pervades by the property of light,
but as a flame it is limited to a particular spot. ..
Whatever is known as a product in this world—be
it a pot, a pitcher or ajar; a brace'let, an armlet or
an ear-drop; everything is seen to be a separate Film lukwal-as in the wot ltl.
entity; but nothing that is n0t a produCt is seen to smattao (664)
be separate.
lohavacm ..... (665)
R.II.iii.7 (H.343)
One has to take the help of a road leading from
yathfi ..... lad-val one place to another when he wants to reach a
In the world, when it is said, ‘all these are the sons village, butnotsowhen he wants to getcttrecl; even
of Devadatta', by means of the statement that so is the case here.
some of them took their birth from him, the birth R.HI.iii.30 (H.492)
of all from him comes to be stated.
yutlui ..... ladt'ul (H. 493)
M.Il.iii.7 (H.126)
For instance, tanks etc. arc constructed with the
vikin'n ..... objectofmising crops etc. in abundance; Although
ln the world, only originated things are found to the reasons for constructing them have all ceased,
be divisible; that is, limited in power, space and yet the tanks are well maintained and used for the
time. purpose of drawing drinkingwater, even at. a later
period.
m lokaval-as is seen in the world. M.l]I.iii.3l (III-209)

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manic-flattered loltavat m lilfihaivalyan't 209 “WW wktwatmqmaes-m
lt is seen in the world that alter having perl'onned prayojana ..... bhfivab (1.5 7)
such duties as Visnukmmmga forming part of the
There is no purpose in creation. One may ask:
main actenjoined upon, and having accomplished
‘What kind of activity is it?’ In reply we say, ‘It is
the latter, the sacrilicer may or may not, at his will,
merely a state of sportiveness’. As a matter of fact,
observe it (Visp'ukmmapa).
a sport does not have any other purpose (than
being a sport). It is also seen that the sportive
sting sfienfirmi lokuvut m lilikaivalyan'r-But
activities of people who are mad etc. do not have
like what is seen in the world, it is a mere pastime.
any specific motives. They spring out due to
$111.53 (s40) excessivejoy alone. Therefore the Lord, although
full of bliss, performs the sportive activities of
tu ..... bhavt'syatz'
creation etc. for the welfare of the people and as
The objection is rebutted by the word ‘but’. As in such there is nothing improper about it.
the world it is seen that though a king who has got
all his desires fulfilled. may still. withoutany aim in m lokavyauahfira-the practical transa-
view, indulge in activities in the forms of sports ction of the life of wordly experience.
and pastimes. as a sort ofdiversion spontaneously,
R.lI.i.l5 (H.247)
so also God can have activities of the nature of
mere pastime out of His spontaneity without any loka ..... piruakalt
extraneous motive.
Lnlm-uyavahim is, indeed, both real and illusory,
R.I'I.i.33 (H.272) and is based upon the luminosity which exists in
the real knower and has the nature of establishing
avfiplu ..... prayojanam
particular things.
The motive which prompts Brahman-all ofwhose
wishes are fulfilled and who is perfect in Himself, m lokfiyatrs-the System of Materialism
to the creation of world comprising all kinds of
R.II.i.l (H.212)
sentient and non-sentient beings dependent on
his volition, is nothing but sport, or play. promulgated by Brhaspati.
Because in the world also is seen that how some
great king, ruling this earth with its seven dvipas were unfit’ ‘at: bha-uatiL-he attains to the world.
and possessing perfect strength and so on, is seen R.I.ii.15 (1.310)
to play with balls and such other acts, solely for the
purpose of amusing himself. tad ..... prfijmoti

Thus it is mere play that results to the Brahman ‘He attains to the higher world‘ means, ‘he attains
also from the creation, preservation, destruction the world of the Brahman on the removal of the
etc. of the world, which are all done according to sin which is opposed to that attainment of the
His will. Brahman‘.

M.H.i.34 (11.56)
yathfi ..... iivarasya W vaktunitmapades'rihthe teaching
being about own self of the teacher.
just as in the world, the mad man and the like
dance, sing etc. only in ecstasy and not in pursuit 5.14.29 (s4)
of an object, the creation of the Lord is not in vaktfi ..... upadiiyaminaft
purnsit of an object but only merely for his sport.
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EEEI vadati 210 WT vasisghatvédiguna

Now, sotne embodied deity called Indra is the mahatalt ..... eel
teacher who speaks ofhimself to Pratardana in the From the text, ‘Having known. . .,' etc. (Kalg? 15),
First Person in me sentence: ‘Know me...,’ and, ‘l it may be argued that the avyakm (Pradhfina) is
am Prfipa...,’ etc. (KoII. l). How can this Pnipa required to be known.
taught as the speaker himself. be Brahman?
R.I.i.30 (1.274) mam uandhymmirkahm-infrnctuons volition
yad'uhtam ..... S.IV.iv.8 (ass)
Now. what has been stated to the. effect that He
mg! mnrlhyriputra-son of u barren woman
who is denoted by the words Indmand Prriqmis the
Supreme Brahman inasmuch as He. is that same sums (322)
entity that is imported by the passage: ‘He is...,‘, (non-existen t entity)
etc., is not appropriate.
‘Know me...,' etc. The speaker of these words is mam? vamquimisi
Indra. Indra teaches Praturdana that he himself, s.1.ii.a2 (14o)
who is made out to be of the nature oi'an individual
ha ..... 1i irucya
self, is undoubtedly the object 01' worship sought
after. in thejibfila ianisaditis said that the one under
bondage is established between wimmi and misi .
M.I.i.29 (1.152)
The eyebrows and the nose are vampi and nr'tsi
PrFiao. . . . . cet respectively. Vampiis thatwhichwards off (vfimynti)
all sins committed by the senses and Ntisi is that
According to the text, ‘Breath indeed am I‘
which destroys (niis'ayati) all the sins committed by
(ALAJLZJ) the speaker declaring himself to be.
tlte senses.
breath it may be stated that Indra the speaker
should be taken to be breath. ‘MW uamawaktibhedavfidi-one who
holds the view that individual letters differ at
aafir vadali——the Upanisad does Speak different utterances.
S.I.iv.5 (234) S.l.iii.28 (194)
inlyale .....
W vanmamudfiyapratyqya-compre-
It may be said that Pradhr'nia is mentioned by the hension of a totality of letters
word auyahm, as a thing to he known in the text.
‘One becomes...,‘ etc. (Ka.[.iii.15). Here it is s.t.iii.2s (193)
Pradhfina that is declared by the word avyahta.
ERIE vastlyfia-that which is accommodated rnost
R.I.iv.5 (1.107) comfortably
aiabdam ..... cat §.III.iii.10 (631)
lt may, however, be held. that the scriptural passage, speech etc.
namely, ‘That eternally’ (Kalli. 15). closely
following the text under discussion. states that the mm vasisthatvidigupaflualities of
avyalim is the object ol' knowledge. richness etc.
M.l.iv.5 (1.355) R.IlI.iii.10 (H.470)
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W: W: vastu tall paricchedah 21 1 mama-mat vfikyz'mvayc'u
(as t'elaLed Lu the Prfina) The complemen tary passage is, ‘The breath of. . .,
etc.
W: We’: vastutaft paficchedah-limitation as
any definite thing ‘iii-Tm ttyafiayEPfi'oln the complementary
passage.
R.Il.i.15(ll.243)
s.n.i.t7 (319)
vastu ..... [Juristlwdalt
yrui ..... t'tt'
Indeed, limitation as any definite thing is nothing
other than the existence of other things. From the complementary portion ol' the passage.
A passage whose meaning is doubtful in the
beginning is ascertained from its cutnpletnentzu-y
W75‘ nastutamm—dcpending on a thing
portion. For instance in the (ihundoga (spanned
5.15.2 (t2) what is referred to in the beginning by the. word
non-existence in the sentence, "l'his. . . beginning’,
(the knowledge of the true nature of a thing) is again alluded to by the word 'that' and specified
as ‘Existence’ in ‘That was Existence.’
m ufi):yct—syn tactical connection
RJHJS (H.259)
S.m.itt.2s (651)
vfikyas'esali ..... iti (H. 260)
Wvfikyahtim-Iat'ika author of the commen- The remain derofthe scriptural passage is, ‘Indeed
tary Wikya on the Chfimlngya Ufmnhad in the...,' (Tm'. Br. U.2. .9). From the inferential
indication of making up the mind, which may be
R.l.i.1 (1.59)
macle out from the remainder of this sentence
referred to above, the meaning of non-existence
‘TRIM uc'tkyasesfit—fi'om the complementary has to be determined to be different from utter
passage nothingness.
s.I.iv.i2 (247) M.n.i.ls (11.55)
le ..... vahsyanle The whole body ofother things is spoken of as amt
on account ofthe state ofbeing not manifest, and
On accoun t of proximity, the ones enumerated in
of being absolutely dependent. The comple-
the complementary passage are meant by the rnentary sentence is, ‘There was gloom etc.’
quintttplet.
(Kl/.X129).
R.I.iv.12 (H.124)
Wur'rltyfimntyfit-Jrom the correlation of
prr'tttrtsya .....
the passages.
From the complementary passage, ‘They s.|.iv.19 (260)
understand. . .,' etc. (By-IVA. I8) the prina and the
other things are made. out to be pafimjanns. ttfikyan't ..... lakyyat: (261)

M.I.lv.l3 (I376) When this passage is examined in its proper

context, its parts are seen to be linked ttp with the
[ninety/z ..... rifikym'asfit Supreme Self.

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mm mikyfibhfisa 212 Wilfimadevaval
R.l.iv.19 (H.142) speech is associated with the mind, but is not
. absorbed into it.
samesvara .....
M.IV.ii.l (IV.36)
The person pointed out as the object of spiritual
sight etc. in the context is the Brahman Himself, ufik ..... 'm'liyam
because of the purport ofall the passages therein.
Umi presiding over speech is withdrawn into
In all the passages in the context under reference
Rudra presiding over mind.
here, the Lord of all things is taught to be the
subject matter. It is only thus by construing the
WNW vicimmbhapa-having speech as their
passages that the mutual relationship among the
component parts of the passages here becomes origin
perfectly consistent. S.I.i.8 (46)
M.I.i\'.20 0.382) all modifications
vdkyasya ..... paramfitmanfi R.Il.i.15 (H.252)
lr. is proper to construe even sentences so as to For the purpose ol‘ speech Emmbhugia must here
connect every proposition in scripture with the be explained as that which is taken or touched:
Lord, though they may individually convey Compare (PESEJIIJJ 13 as to the form and
different. statements of their own. meaning ofthe word); ‘wia'i Imeans ‘on account of
speech’. thatis ‘on accountol the activity preceded
M vihyébhisa—semblance of Mimfiriufi by speech.’
exegesis
s.i.i.5 (35) minimadevavatqsin the case ofl'imadeva
sitso (as)
M vi'irgnumnsi-Speech merges in the mind
)athfi ..... ladvat
s.rv.ii.1 (799)
Indra's vision isjust like what is read in, ‘The sage
vfik ..... Vimadeva, while realizing this (self) as that
The functions alone of the organ of speech are Brahman, knew, ‘I was Manu and the Sun’
withdrawn in to the mind. (BLI. iv. 10).

vfih ..... arthah (800) R.l.i.31 (1.278)

The functions alone of the organs of speech jut/1E vfimadzvah .....

become withdrawn even while the functions ofthe Vimadeva realised that the Highest Brahman
mind continue. forms the internal self of all things and that all
R.I'V.ii.l (11.593) things fonn His body, and that those words which
denote material embodiments include the
vz'rh ..... sampadyate embodied in their import. With the help of
The essential nature ofthe sense ofspeech rests in grammatical equation with that'I' ‘that he himself
the mind. was Manu, the Sun...‘ etc. Vimadeva, after seeing
Brahman experienced, ‘l have become Manu and
lat ..... pan'haflatyam (1L594) the Sun also.‘
‘Speech rests in the mind’ means that the sense ol' M.I.i.30 (1.154)
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am vammm 213 fiat-ell’: vikalpalt

ahan't ..... ityfidivat $1111.42 (414)

Like the declarations of .Vfimacleva, ‘l was Manu visudeva ..... myate
and Si'nya and others‘ lndra's speech is to be
The Supreme Self is referred to by the name
understood.
Visudeva.
W vamana—one who leads the beautiful Visudeva is the Highest Cause. (Primafacz'e view)
M.l.i.i.14 (1.193)
W uEsudeuaS-a'rira—the body ofl .ord Vfisu-
the Supreme Lord deva
Vfima ..... bhfimanab U. 1 94) R.I.i.1 (ii) (L49)

The stems Vfima and Bhfima refer to beauty and warn ..... itz'
elfulgence respectively. These being the specific
The world, which is made up of intelligent and
features, women and men are indicated respecti-
non-intelligent things, forms the body of Lord
vely. So, vc'zmana and bhrimana is one who controls
Visudeva and has Him for its self.
thetn.

W v5manitua-being the bestower of the Mviltarapamfilqaccause ofthe non-posse-

ssion of organs.
results of actions.
S.m.11.12 (583) 5.11.1.31 (sss)
uikarmjmn't ..... prabhawt
‘mum’ ‘vazagmiambhaga'-‘a hundredth Now, the scripture teaches that the Supreme Deity
part of the point of a hair‘ is without organs as in ‘Without eyes...‘ etc.
12.11.111.23 (11.363) (By-.Illviit'.8). How can He be able to perfonn
action even though omnipotent?
the size of the individual self.
1:11.131 (11.269)
INT-IT ufisan5—mental impressions tathfipi ..... iti
9.11.11.23 (395) Brahman is devoid of sense-organs, in accordance
with the scriptural passage: ‘He has neither a
m visudava body, nor the senses‘ (Sv. W. 8). ltmay therefore be
argued that-the production 0f the effects cannot
R.I.i.1 (1.217)
possibly be due to Him.
samatm ..... pnfipathyate
M.lI-i.32 (H.54)
Because the Supreme Lord abides everywhere no ..... yuktam
and all things abide in Him, therefore He is called
Visudzva. ltisnotright to suppose that itis impossible for the
Lord to be the creator of the world, owing to the
W uisudevavyiha-emanation called absence of organs such as eye etc.
Visudeva (one form of the four aspects of Lord
Visudeva) Pam: vikalpab-wption

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time: vikalapa 214 WHEEL vikrims'abdz'u
s.tn.ta.59 (709) mentions that he has the option of changing his
state variously. And diversification without a
vilmlpa .....
difierence of bodies is not easy to accomplish.
Any one of the meditations is individually as good
R.W.iv.ll (H.644)
as the others and no combination is needed.
vthalpa ..... imtelt
The aspirant. has the option to undertake the
meditations alternatively as he pleases. Manifoldness is having many kinds ol' forms. The
meaning is that there is differentiation into many
R.lIl.iii.57 (H.530)
forms, because of the following passage, ‘He is
mmalt ..... eva one...,' etc. (Chi/77. 26.2).

All the vidyfis have for their fruit. the attainment of M.lV.iv.ll (IV.108)
the Brahman; thus the fruit being one and the
sa ..... ('mmfinr'tt
same without any distinction whatsoever, there is
freedom of choice in regard to all the vidyis. Jaitnini thinks that there is also the other body
(other than the body consisting of pure
MJHLiiLBI (III-271)
intelligence) in the case of the released, as the
.tvayogya ..... optional assumption of such a bodyis spoken of in
the Uddilalmiruti thus, ‘He who...,‘ etc.
After the meditation l'or which an individual is
eligible, the meditation with reference to particular
objects of some one l'onn of Brahman may be film-malt vikalpz'tmha-(that which) does not
optionally made. admit any of the possible alternative views.
R.I.i.3 (1.132)
fiat-v1? uiltalujla-0pli0n
(the embodied condition of the Lord)
S.t.i.2 (12)
mt ..... apaksah m vihfira—modification

A thing does not admit of options like ‘thus, not $11.4 (23)
thus’ and ‘exists, does not exist’. Options however, R.l.iv.11 (11.122)
are dependent on the human intellect.
The purely evolved things are sixteen: the live
W nikalpmamuccayau-the methods of elements, the five organs ofaction. the five senses
and the manas.
taking alternatively and jointly
straits (430) W vikt'zrajananifinother of all modifica-
tions
Muikalpfimunanfitdincc the U-panigad
R.I.iv.8 (H.113)
speaks of the manifoldness
Prakg'ti
swat-.11 (854)
yamq't...... (855) m viltfimfabdfil-because of the term
ln the text, ‘llc remains one, he becomes denoting modification
threefold...’ etc. (Ch.VII.x.\-t:i.2) the Ufmm'sad S.I.t.1s (5:! )
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WW: vikimidibhyab 215 W vikirya

rm.....2'ti vikfin't'uit .....

The opponentmay say that the Blissful One cannot for it would be granting that the soul is essentially
be the Supreme Self, because of the sufl'ut maya! changeable and consequently perishable.
denoting modification. The phrase ‘Blissful One’
(Enandamaya)—formed from a combination ol‘ WEI vikfirfinlruibhz'samdhawne who
finanda and mayat (made of Bliss) is to be clings to the unreal created things.
understood as denoting a modification, as distin-
guished from the original word ‘bliss’ itself, l'or s'.1.tii.1 (147)
maya; conveys the idea of modification here.
firm-trufi U‘ uikzirfiwmi m-and that which does
R.l.i.14 (1.227) not abide in the etTect.
The opponent may say that Anandamaya is not
s.1v.iv.19 (859)
Brahman, owing to there being the allix muyu!
denoting modification. vikfira ..... adhisthfinam
M.I.i.13 (1.96) lt is not a fact that the Supreme Lord resides
merely in the solar orb etc. within the range of
vtkfirfitmalm ..... s'a bdal}
ell'ects. that is. changeable things. He has also
lt may be said that the afl'tx ‘mayag'is appropriate another form (aspect) which is eternally free and
only when it denotes pralzrti, etc, since they are U'anscendental.
either products or deities presiding over the R.l'V.iv.19 (H.551)
modified.
that which is not. subject to change
ram-mesa; vikfirfidibhyabqn the face ofmutahility m'ltira ..... muktul;
etc.
The Highest Brahman does not lie within the
Snitss (407) sphere ofmodification, such as birth etc. and so it
vikfiwidi ..... is not subject to modification. The released self
experiences the Supreme Brahman, who has
For this will lead to the defects ol' changefulness avoided all modifications.
etc. for the soul. ln the first instance, mutability
becomes unavoidable for the soul that increases M.IV.iv.20 (IV. l 18)
and decreases for ever through the accession and no worldly activity
depletion of parts. Mutability leads to
impermanence. ca ..... vyipirfirtau't (1.1 1 9)

R.H.li.33 (H.310) By the word ‘m’, 1m (negation) is added. The

released ones do nothave the activities concerned
vikfira ..... [nasar'tgfit with mundane existence.
Because the resulting evil such as modifications
and impermanences springing from non- filE-Tl'd vikiiryu-Lhat which is fit to be taken to
permanence and so on, will lead to the assumption another state of existence.
by the selfofa character exactly equivalent to that R.l.i.1 (L248)
of a pot.
like the metal iron
M.Il.ii.35 (nun)

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m vitam 216 am 'srfl'u'r m'jfir'inamanzlsi limmelm
firm viltfisa—expansion
conveying the sense of an agent of the act of
R.II.i.9. (H.221) knowing.

fil'l'IFT uigfina-divergence m ‘Gil’ H1? vt'jfifinrm't yajrirm't lanute-Vijficina

s.t.iv.t4 (250) performs sacrifice.
ELLIS (L200)
Haws: vicitrzis'az—of diverse kinds
kalhan'i .....
s.tt.t.2s (336)
Here Vijfiinadenotes the mfffiinamayn. Itis nothing
lake hi ..... iii (33 7) wrong to speak of vijfifina (knowledge) as
ln the world also it is seen iu the case Ol'gods, as constituting the essential nature of the individual
self, who is none other than the knower; because
also jugglers and others that various kinds of
creation ol'elephan LS and so on lake place without he possesses self-luminosity and because also the
essential nature of the knower (too) has to be
any desu uction ol' their nature. Similarly in tlte
same Brahman there can be a diverse creation described only by means of his knowledge.
without any destruction ol'lts nature.
fiil'fi mjfiénn-ego-consiousness
R.lI.i.28 (H.268)
s.n.tt.1s (ass)
lolm ..... ih'

Thousands ofpowers which are unseen in ordinary mm vg'ffifinaghanamass of consciousness

life exist in the Supreme Brahman who is totally
distinct from all that is seen in the. world.
s.i.iv.22 (266)
the self
M.I.l.i.29 (H.552)
R.l.iv.19 (1.1.14.3)
paramfitinanah .....
the Brahman
Only the Supreme Lord has such extraordinary
and inconceivable power.
fastens-tit arim vijrifinamanmi kmmznrz—Know-
ledge and mind must be placed in sequence.
W vijam—free from old age
R.l.i.21 (1.243)
S.n.iii.15 (444)
In the smrtis and Veda: the existence of mind
Tlte Supreme Self
together with the senses, as also of the in tellect. is
awell-kn'ourt fact. Their creation and dissolution
fifiwm t't'y'ighatsfi-{reedom front hunger
in an orderly way must also be placed within some
R.l.i-21 (L243) intermediate stage, for all things are claimed to
have originated from Brahman.
the'Supreme Self.
R.H.iii.16 (11.349)
m vijfiitfi —kn ower
Knowledge and mind (mentioned) between (the
s.1.tv.22 (267) Prfina and the elements) are in order ofsuccession.
mij'r'tE nn ..... gamyalz. vijrifina ..... cel
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1%a mjfifinamaya 217 firm m'dyfi
Vijv'iina’ (knowledge) in the sittra denotes the m1 ..... anvitri
means of knowledge, that is the sense-organs. By
lt may rather be the case that Sankarsana and
means of the passage, ‘From llim...,‘ (Mu.1l.l.3)
others are not considered to be the individual
is declared that all things are the immediate effects
souls and so on. They are all Visudevas, being
of the Brahman. But it is made out that between
endowed with all such divine attributes such as
the external elements and the principal vital air,
knowledge, divinity, strength etc.
both the mjrifina and the mind are produced in
order. Therefore the passage. ‘From him....’ etc. R.H.ii.41 (H.324)
cannot uphold the origination ofall things directly
But they are of the nature of that which is know-
from the Brahman.
ledge and so on.
M.II.lii.15 (H.154)
va ..... sati
the reverse except in the case of intellect and
The word ‘v5’ sets aside the views previously
mind.
maintained thus, ‘If Sankarsana, Pradyumna and
ilt' ..... mt Aniruddha are of the nature of the Highest
Brahman...'.
It may appear that the reverse order in dissolution
holds true except in the case ofintellectand mind. atalt ..... (H.325)

FGEITH'II'H vijfiénamaya—that which consists of Sankarsana, Pmdyumna and Aniruddha are mere
bodily forms which the Highest Brahman
knowledge. voluntarily assumes. And as Sar'tkarsana,
R.I.i.13 (L200) Pmdyunuia and Aniruddha are the Beings ruling
over the individual souls, internal organs and
m'jriinamya .....
organsofegoity, there can be no objection to their
That which consists of knpwledge is, indeed the being themselves denoted by those latter tenns,
individual self, and notmerely the intellect, because viz., individual soul and so on.
bymeans ofthe aflix ‘mayatladistinction isimplied
between ‘vijririmz ‘and vijriinamaya'. Inasmuch as M.lI.ii.44 (11.115)
it. is possible for the individual self to possess ifwisdom etc. be supposed (for him)
mjfiiina, it is not right to make the affix ‘mayap'
meaningless. It has been already mentioned that yadi .....
the individual self, in the bound and released ifwisdom and the necessary organs be supposed to
conditions, is nothing other than the knower. be possessed by Sadfisiva

W m wjria'naméh'an't Mahatma-morn- Wm vij'rifindshtvumfitruwidi-Hte

entary cognition. Yngficrim idealist believing in the existence of
sm (9) consciousness alone.
Self is momentary cognition acording to the snare (381)
Yogicfim school of Buddhists.
fifl'l' uidyn'—kn owledge
W ‘HT mjfifinfidibM-ue ufi—alternatively
(even) on the possession of knowledge s.t.t.1 (s)
$1141.44 (416) tad ..... fihulz

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film vidya 218 Mvidyiisémaflhyfit
Wise men call the determination of the nature ol' Knowledge is twofold, having for its fruit either
the thing as knowledge. which is distinct from exaltatiou within the sphere of the sanisfimor final
avidyfi. release.
adhyrttm ..... rmrlrmti fP. I70)
m: fl vidyikarmanah t-u-but of knowledge
The knowers of Brahman tell that when avidyzi is and action
rooted out and the true nature of the substrate is
seen clearly (with no possibility 01' doubts 8mm (54s)
thereafter) , that is vidyfi. A milhyfi serpen tdissolves vidyfi ..... (54 9)
in thin airwhen the substrate is seen and known as
rope only. These two different bits of convinced Knowledge is mentioned in ‘Among these...‘
knowledge (vijfifina) contribute their mites to form etc., (Ch. V..r. J) and it is declared that through Lhat
what is widely acclaimed by the whole world as meditation is attained the path of the gods.
vidyc'i (correct knowledge). Workis mentionedin ‘sacrifices...,' etc. (Ch. V.x.3)
tatm ..... ilyrtrthaft (V. A1. 1 9) and it is declared that. through that is attained the
path of the manes.
The non-apprehension of difference from the
inner intellect etc. for the inner self is removed by R.m.i.l7 (H.417)
the cognition of difi'erence through hearing (that £11 .....
is the study of the Vedanta), reflection, etc. That
which suhlates ignorance, thatis die ascertainment The word ‘tu 'sets aside the above view. 'l'he path oi'
of the nature of things, is knowledge. Knowledge the gods and the path ol' the manes are intended
which is ofthe nature of the intelligent selfstands for the purpose ofenJ oying the I'ruits ol'knowledge
forth in its own nature. and works respectively.

tatra ..... vidyfi (V. M. 20) M-H1.i.18 (111.44)

Vidyri or valid knowledge is verily, determination atha ..... vaccmam

of the truth. 1n the (‘Madame Ufmniyad statement, ‘Now by. . .'
S.m.iv.52 (760) etc., the term ‘of these two‘ refers only to knowledge
and action.
uthrstr'z ..... bhavati

Superior knowledge alone is knowledge. Muidyfisfimarthyfitwwin g to the efli caq/

of knowledge
R.Tl'l.iii.3(l (11.493)
§.IV.ii.17 (813)
vidyfi ..... sthfipajati
yadi ..... syr'u (814)
Knowledge does not indeed by itselforiginate the
subtle body, but it possesses the power of making Though the top of the heart becomes illumined
that body persist even after the complete both for the man of knowledge and the man of
destruction of the gross body and karmas, so as ignorance. and the door is illumincd thereby, yet
thereby to make the soul capable ofmoving on the the man oi'knowledge departs from the region ol"
path of the gods and thus to obtain Brahman the head, whereas the others depart from other
which is the fruit of knowledge. regions because ol'the power ofknowledge. Should
the man ol'knowledge also depart from any region
R.111.iv.50 (11.567) indiscriminatelyjust like others. he will not attain

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m 'uiriyfisthfina 219 Wm vidltt'fkqavm

a virtuous world, so that his knowledge will be fifil vidhi-injunction

useless.
R.lll.ii.9 (11.432)
R.1V.ii.16 (H.906)
vidhayaica .....
parama ..... sfimnrthyfit
lnj unc Lionswliich are intended for the attainmen t
through the power of vidyfi, which is excessively ol'linal release will be meaningless. if the person
dear as forming the worship of the Supreme in the condition ol'deep sleep is in the condition
Person. ol' final release.
M.IV.i.i.l7 (IV.60)
fifilfil'l'lfl‘ ttirihiniyrtta—t hose. who are. governed by
The wise fiva goes out by the midi so lighted with injunctions.
the power obtained by the sight ol' the Lord.
M.111.iv.23 (111.309)
WT’! vidydsthfina-innumerable disciplines men

9.11.3 (13) fitfiwfirfim uidhipmtisedhaiiistm-sacred

purfigm ..... sthfinarh (V.M. 56) teaching of prescription and prohibition
Punipu,Nyéya,bfi1na'1zisfietc.are the ten disciplines. 5.11.4 (29)

M33, vidyaim l1l.—Blll'.1|. is a meditation only.

fifil'i'i uidhirufi—rather an injunction.

s.n1.ia.47 (692) s.n1.iv.2o (730)

tu ..... bht'ttfilt (693)
vidhirvzi .....
Rather, it is an injunction about the other orders
The word ‘m ‘sets aside the opposite point ofview.
of life and not a mere allusion.
These fires, lighted up by the mind etu, ought to
constitute a meditation only and be independent R.111.iV.20 (H.546)
rites; they are not accessories of any rite. certainly it is an injticntion
R.111.iii.46 (11.519) mi ..... (ismmimt'zm
lu ..... arthalt Thcword ‘1/5 ‘is used in the sense ofdc termination.
The word ‘m’ sets aside the fm'ma facie view. This is certainly an injunction relating to the
Man/Limit (fires) etc. are undoubtedly ofthe nature stages of life.
of m'riyfi. They are associated with the sacrifice 0f
M.[[I.iv.20 (111.306)
knowledge.
Or it is an injunction.
M.[l'.1.iii.46 (111.242)
1mm ..... vi
knowledge only
The text, ‘In whatever way he may be proceed-
lamevam .....
ing...etc.’ (31.5.1) may be considered as an
Knowledge alone is the means of release, as injunction.
declared in the teXt, ‘Having known Him thus, he
overcomes death and there is no way leading Him fifi-IMuidhisesm/at—like the subsidian'es Ofan
to release other than knowledge‘ (St/.1118). injunction

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fig!‘ vidhum 220 m1? vipafilaflitina

S.111.iii.5 (62s) S.111.iv.47 (752)

nidhz'scjmmt ..... tiidhyfidivat ..... (754)
just as the particular features of such rites as the ‘Like subsidiary injunctions based on the main
Agnithotm which are presented as subsidiary one‘—The idea implied is this: As from the main
matters in connection with the main injunction injunction like, ‘One desiring heaven should
are combined together because of the sameness perform Daria-pimaamfisa sacrifice’ the
of that Agni/ram: everywhere. subsidiary acts like the lighting of fire etc. are
assumed to be prescribed, they being helpful to
R.I[1.iii.5 (11.462)
the sacrifice.
yathri ..... gunaft
R.H1.iv.46 (11.563)
just as the elements are mentioned in the Vedanta
m'dhyfirliuat ..... grhyate
as auxiliary to the injucntion about the Vaifufinara,
Daham and other vidyés. .. By the word ‘injunctions’ are denoted sacrifices,
the duties ofthe tis'mmai, tranquiltiy, self-restraint
M.111.iii.6 (111.163)
ctc., because these are all enjoined. By the word
like the acts enjoined upon ‘Mfarc apprehended ‘hearing’ and ‘reflection'.
(igneyc ..... M.111.iv.46 (111.337)
‘just as all are bound to do, if possible, all the yathfi ..... s'isyaft
duties described and enjoined upon them by all
just as the subjects are appointed as auxiliary to
the Vedas, so the glorious Lord is to be
the king who rules the people orjust as the pupils
contemplated. . .,’ etc.
are to the preceptor.
fig? uidhum-widower
Fqfittma'irrtvt vinigamanakc'tragta—reason for
Snmv. (745) accepting conclusively one of the alternatives.

MEN‘ vidhfinanafl'ejection S.Hl.ii.2l (591)

$.111.iii.26 (661) m t'iniyogaflpplication
hfinfiueua ..... inkyatc S.tu.iv.2 (718)
lt is but proper that this word ‘vidlrinana ‘should R.I.i.l (1.73)
uteun rejection since it has as its complementary,
the word acceptance. For. unless the good and evil viniyugah jfiipanam (S. SJ. 73)
accruing to somebody be discarded by him, they Application ‘Which determines the relation of the
cannot be received by another. Although it is not principal and subordinate matters‘.
possible for the good and evil ofune t0 be received
by another in the proper sense, still in accordance vim'yogas'ca s'ruliliitgtidibhyali
wtih the fact that it has been declared so by the Application is learnt from scriptural passages.
Upanisad, it Gm be ascertained that rejection itself from the inferential signs and so on.
is denoted by vidht'mana.
W viparitajfifina—erroneous knowledge
idhyfidivat-as in the case ofinjunction
and so on. M.lII.iv.34 (111.320)

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fiq'fiawlme vipavitadhamuzkalpana 221 WW viprutised/uicca

flail-swim w'pafitadhannakalpanaflssump- as in, ‘In creation, the order is from above and in
tion ol' an opposite attribute dissolution, the order is from below‘.

s.t.i.1 (2) fish-sen uipns'cittua-omniscience

yams ..... Ecaltsate (P. 72)
R.l.i.l7 (1.231 )
the component parts of nacre itself taking an
vivid/mm ..... vipaiciftuam
illegitimate dharma of silver etc.
Otnniscience is indeed the possession of such an
yalm ..... yojanfi (V.M.15)'
intelligence as ‘sees’ in many ways.
When on nacrc etc., there is imposition of silver
After eliding the syllable yutl'oriuing n part of the
etc., there is the attribution of the properties of
word paiyat, the word vipus'u'l is tiervied from it.
silver etc., which are opposed to that very nacre
etc. t'ipas'cittuampz' ..... iti (S. S.I. i. 1) (I. I 99)
The Lord is said to possess omniscience which is
We: uiparitasz'zdhanatva-proving the also a quality to be enjoyed (by the liberated soul).
contrary of what is to be proved.
ILLLS (1.126) fi'l'filflfi'l' nipmtipani-conflict
s.n.i.1 (234)
m1“: viparyuyma lu hramalt—The order
(of dissolution) proceeds in the reverse way.
WW vipralisedha'a: —anrl on account of
s.n.tii.14 (442) the contradictions.
vipmyayepa ..... (443) s.u.ti.10 (360)
Dissolution has a reverse order. It is to he pampam ..... smftyfi
understood that the whole creation enters in the
The Sinkhya system is self-contradictory. For,
order successively into the finer and finer causes,
sometimes they enumerate seven organs and
and ultimately merges into Brahman which is the
sometimes eleven. Sometimes they teach about
Supreme Cause and the acme of fineness.
the origin of the subtle elements from Mahatand
R.II.iii. l 5 (H.343) sometimesfroin the Ego. Sometimes they mention
three internal organs, and sometimes one. Their
t'u ..... [natiyate
opposition to Upanisads speaking of Cod as the
The particle 'tu’is used in the sense of emphasis. cause, as also to the smfliswhich follow the Upam'sads
Contrary to the creation in order of the avyakta, is a patent l'act.
the mahnt, the ahar'tkfira, the spatial ether etc.,
R.I'I.ii.9 (H.286)
there is, in regard to all produced effects, an order
which consists in having Him as their immediate vipratisz'ddham .....
cause, which is made outfrom, ‘From Him...,' etc.
The system of Sir'tkhya is also injuriously affected
M.l'l.iii.14 (H.151) by the conflicts of mutually hostile reasonings
adduced therein.
kmma .....
M.11.ii.10 (H.77)
In the case of dissolution, the statement of order
also proceeds with reference to the reverse order. salmla .....

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mews vipmtiredhr'tt 222 FEE vibhu

'l'he systems ofphilosophy which do not recognise lit-um: mast vibhigall fataual-Knowledge and
a Supreme Lord, are opposed to the. declaration action are to be divided like a hundred.
of all .s'rutis and smrtir and to reason.
s.m.tv.1i (724)
tipmtiserlhfitwwing to contradiction yadapi ..... tadvat
S.n.ii.45 (418) A division is to be noted here to the effect that
vipmh'sedhfit ..... knowledge follows one, and work another. This is
like the disuibution of a hundred. For instance,
In the scripture of the t'tgavatas ntany kinds of when somebody says. ‘Pay a hundred to these two,
contradiction are in evidence, concerning, for the hundred is given bydividing it into two moieties,
instance, qualities and the things qualified. lil'ty being given to one and fifty to another’.
R.ll.ii.42 (H.325) Similar is the case here.

because also of the negation R.ll.l.iv.11 (11.64!)

evarr'r ..... jnatisiddhaiva 'l'here is distribution as in the case of the hundred.

There are. to he found in all the Sariihitis of the vidyfi ..... uibhfigal;
Pfir'tmrr'ltm statements in this manner about the
Both vidyc't and karma having distinct fruits, ttidyl'z
ji'ua being eternal, the origination ol' the essential
follows (him) to yield its own fruit and karma
nature of the soul being negatived (primu facie
follows him to yield its own fruit. Thus is the
view).
apportionment to be observed as in the case of a
alalfr ..... ubin'ta (H.326) hundred. As it is understood that when a man
selling a field and a gem is said to receive two
Hence. the. doubt that there is lack of
hundred gold pieces, one hundred are given for
authoritativen ess l‘or the pE-ficarfitra on account of
the field and one hundred for the gem.
the theory of the origination offiva is thrown to a
great distance, because the origination of the fiva M.IlI.iv.ll (IH.294)
is negatived there too.
Division exists as in the case of the hundred.
M.ll.ii.45 (H.116)
nava ..... adhihfiwi'rtham
and on account. of its being conu-adictory
Though the desire ofeternal happiness is general,
.mkala ..... still in the matter ofeligibili ty for knowledge there
As this fiakti cult is opposed to all srutz's and s'mrtis is division among the souls admitted on authority:
and abhor-red by the wise, it is not worthy of ‘There are indeed nine crores oi‘ gods. but of
regard. them, only a hundred are eligible l'or performing
sacrifices with .mma offerings prescribed in the
W vibhavafittanilestation Vedas, etc.‘

R.lI.ii.41 (H.325)
EH vibh'u-infinite
vibha'uo .....
S.n.ai.29 (460)
By the ‘Vibhava' we have to understand the
aggregate ol' beings. such as Rima, Krsna in whom vibhurfivab .....
the Highest Being becomes manifest.
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raga vibhutva 223 Faint: 351151 virodhalt karmagii

jiua is infinite. R.111.iii.27 (11.491)

It separates the material world from the Divine
W vibhutva-ull-petvasiveness Abode of the Lord.
R.1.i.l (1.187)
mvirij-the metre called ‘vircij'
The unique feature of Brahman
R.1.i.26 (1.261)
vibhum-prabhum
the Len-syllabled metre ‘virfij'
pmbhutvam niyamjrtvam (8.81.188)

Lordship means being the conU'oller. fifi'a viriricu-Visnu

M.lI.iv.21 (H.252)
W vibhflti-glory
‘One who provides names and forms’ is callcd
51.1.11 (so) Virifica. In this context Virit'ica is Visnu only.
R.1.i.l (1.256)
WIGHT vimddhfinhapamtr'z-—leading to self-
W: vibhedfil:—various kinds of distinctions contradicrory interpretation.
R.I.i.l (1.255) 5.111.121 (595)
vibhedab ..... firitu: amut vimdhalt anyathfi-Otherwise (will
Vibheda means various kinds of distinctions, such atise) cunn'adiction.
as those formed in the varied forms 01 gods. s.m.itt.29 (ass)
animals. men and immovable things.
anynthfi ..... syzit
Saunaka also states about. the fourfold distinction.
Otherwise, if the course be available uniformly [or
m“ vimaMwlgaya-the thingregardingwhich all, it will lead to a contradiction.
there is difference of opinion. R.[[l.iii.29 (H.492)
R.I.i.3 (1.131) deha ..... upapadyate

faqa; vimflyu-onc who is free from death. For ifall the works perish at the time ofthe soul's
departure from the body, the suhtle hody also
R.1.i.2l (1.243) would perish, and if this were so, no going on the
the Supreme Sell~ part of the mere self would he possible.
M.111.iii.30 (111.208)
Fania; vimolta-Freedom of mind from desires.
anyathfi .....
R.1.i.l (1.64)
Otherwise it would be no release (it would be
Vimokalt Itfiminabhip'vaizgali inconsistent with the state of release).
‘Freedom of mind means absence of attachment
m: ‘5:151 vimdhalt karmaai-contradiction in
to desires.‘
the matter of rites.
MHZ? nimjfi nadi-the river Virajfi $1111.27 (137)
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Emmet!!! vilaksapatna'd rtsyrz 224 fiatétagwi'rwn: viva/tsitaguqtopapalteft

syéd stat ..... ym ..... m'lahsar'tatvfit

Now, by admitting bodies etc. for the gods, it has Now, in refuting the smy-ti of the Sfinkhyas, it has
to be admitted that like the priests and others been stated that the world is the produced effect of
Indra and others lake part in the rites by their the Brahman. This position cannot properly result
physical proximity. In that case an incompatibility from the Vedanta because this worid,which is made
will crop up in the matter ofrites; for lntlra cannot up of intelligent and non-intelligent beings, is
be bodily presenr at many sacrifices at tlie same arrived at, bymeans ofdirect perception and other
time. means of proof to be inanimate, impure,
subordinate and full of misery, and thus entirely
R.I.i1i-26 (‘1.60)
distinct in character from the Brahman, who, as
clevfidinfim ..... admitted by the Vedfintinis omniscient, the lord of
all, the opposite of all evil and the sole seat of‘ bliss.
Now, it be admitted that gods and others possess
bodiesetc., there arises an inconsistencyin relation M.lI.i.4 (11.7)
to religious works, as it is impossible that one and
vilaksagtatvfit .....
the same corporeal Indra who is at the same time
invited by many sacrificers, to be present at all For scripture being eternal, it is of a different
places. character; and smm's following the scripture also
differ in character.
M.I.iii.27 (1.300)
Therewould result the uselessness ofthe sacrificial W vilakwwpuaya-those who possess
acts. peculiarly valuable merit.
manusya ..... cat R.I.i.2l (1.237)
lr. has been said that men themselves become Sun, Indra, Prjapati and others.
gods, etc. afterwards, but this cannot be, for ifit be
held that those who are men become gods etc., W: vivaksitaguziapapatteh—because
then itfollows that there were no gods before, and the intended qualities fit in
the performance of sacrifices etc. intended for
propitiating gods could not have been of use, S.1.ii.2 (98)
owing to the absence of gods. ' vaktun'z .....

Marmara vilahsapalvr'zd asya—owing to the The ‘vivaksita'are those that are intended to be
dissimilarity in the nature of the universe. expressed. ln common experience, any sense
expressed of a word, thatis acceptable, is said to be
9.11.1.4 (289) the intended meaning, Similarly, in the case of the
rrilnkgngmmfil ..... Myute Vedas, the intended meaning is known from the
fact of its being presented as acceptable.
Now, this universe, believed to be a product of Acceptability, again, is determined from what is
Brahman, is seen to be different in nature from the meaning of a Vedic text. Therefore those
Brahman. While the universe is insentient and intended qualities thatare enjoined here for being
impure, Brahman is declared in the Lflbanisads to taken up during the meditation, viz., true resolve
be dissimilar in nature from the Universe. It being and so forth, fitin with the Supreme Bmhman;for
conscious and pure. true resolve can be thought of only in the case of
R.Il.i.4 (11.215) the Supreme Brahman.

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W vivasanasamaya 225 laslsullsqla vifcsagzanivmi

R.l.ii.2 (L291) $.IV.iii.16 (s43)

vakyrtmr'tzm ..... na'midis'u ..... ttpapadyate
The atu'ibutes mentioned in the passage-‘He is The Upanisadshowswith regard to the meditations
min d-made, has life for His body, has light for His based on such symbols as name ere, that the
form, wills the truth, is the essence of fikfis'a, is all succeeding ones have better results than the
actions, is all desires, all sweet odours, all tastes, preceding ones, in such passages as ‘One who. . .,'
has appropriated to Himself all this (set of etc. This distinction about results is possible for
attributes), is speechless and unconscious‘ (Ch. these meditations as they are dependent on
III. 142)—are appropriate only in relation to the symbols.
Highest Self.
R.IV.lfi.15 (H.625)
M.I.ii.2 (1.165) yfivfin ..... dariayali
In such texts as, ‘He who is...,‘ etc. (AL/Tin’. 2. 4),
The scriptural passage, ‘So far. . . ,' etc. (Ch. V11. 1.5}
indeed itis He who is the possessor of the qualities
shows that for those who worship the symbols
of ‘not being heard of‘ etc.
which begin with name and end with Prfiqtu there
‘tesfim ..... iti bhEva]; ’ (I. 1 65) are certain particular fruits of a limited duration,
which do not. need for attainment any particular
Since those qualities befit Visnu and can find
path.
compatibility only in Him, and also because they
are inconsistent in others, it is only Visnu that is MJV. iii.16 (IV-89)
referred to as being present everywhere.
‘anlaft ..... t'ti
W vivasmtasamayu-the View 0f the naked The dill'erence among the wise is declared in the
ones (jainas) Catuweda-it'klui, ‘The wise are of three classes,
those to whom Brahman reveals Himself within,
s.n.ii.ss (403).
those to whom Brahman shineswithout and those
mum vivididhyfisita~thatwhich is subject to whom Brahman shines everywhere. The gods
indeed are those who see Brahman everywhere;
to dispute.
the nit-within their selves; and men only are those
R.I.i.l (a) (1.10) who see Brahman without their self (in symbols,
etc.)'
fisim Media-discrimination
fishnet vifesa-l'zatva-characten'sing attribute
R.I.i.l (1.64)
jfiti ..... vivehah
R.I.i.2 (1.108)

‘Discrimination means (here) the purification of viiesaqmtvurh hi vyivanlakat'uam

the body bymeansofthe foodwhichisnotimpure, Indeed, to be the characterising attribute ol' a
either bemuse of its own nature, or because of its thing is to be that which distinguishes it from
source or because of any other special cause‘. other things.
This is one of the seven sad/tunes oi' bhakti.
iiqagtanimtknegation ofattributes.
maesrefit viicsam ca dars'nyati-and the Uprmi- R.I.i.13 (1.206)
sad declares the difference.

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WWW vis'esapa..... vyapadeifibhyfim 226 fan-squirm:
WWW vifesaaabhcdavyapadefi- with the intellect is imagined as the n'der of the
bhyfim-on account of the mention of distinctive chariot and the Supreme Self is imagined as the
characteristics and difference. goal to be reached. In the preceding text also
these two are specified as the thinker and the
$111.22 (127) objectofthought in the verse, ‘The intelligent. .=,'
vifinasti ..... iii etc. (Ka. £11.12).
On tlie su'ength of dissimilar characteristics, the R.1.ii.12 (1.304)
source ofall things which is relevant to the context. asmin .....
has been distinguished from the embodied soul in
the text, ‘Pumsa is. . . ,‘ etc. (Mu.ll.i.2) ln the context, everywhere we meet with distinctive
attributes of the two selves. the Highest Self being
R.l.ii.23 (L327) represented as the object of meditation and
vifinaqti ..... attainment, and the individual self as the
meditating and attaining subject.
The section distinguishes the Aksam
(Indestructible Being) which is the source of all M.1.ii.12 (1.184)
beings from the Pradhfina as well as the individual yak ..... I'li
soul, and it moreover, in passages such as ‘Higher
than the High Indestructible‘, explicitly states the 1n the following text it issaid, ‘He who is the abode
differences ofthe Indestructible Being from those of sacrifices, who is the Highest Lord of perfect
other two. qualities, of immutable essence’. (KmHJJ)

bhedaiorapndes'a H.335) m1: visagato dyspam—(lnference) arrived at

Thedeclaration also ofthe distinction ofthe Highest through the particular way of deduction.
Brahman from the fiadhinaand the fimtsaisfound
R.1.i.3 (1.120)
in the following passages, ‘That person. . .,‘ etc.
M.I.il.22 (1.212) iiesavg'flifina-particulafized cognition.
yalt ..... vyapadefit $1111.19 (177)
From the attributes declared in the text, ‘He who
is. . .,‘ etc. (Mu I. 1.9)ty1icannot be the invisible; M vife._rasma1pm_mk_rama—A ch aracreri-
nor could Virifica be invisible, etc. the distinction stic which is capable of presenting a thing as
being drawn in the text, ‘from this. . ..‘ etc. qualified
(Mali. 9).
11.15.23 (1.233)
Mm visesagtécca-because there is a speci-
fication
Mvfiesiwliecause it is so specified.
51.11.12 (109) 9.111.123 (553)
viiesa .....
viiesrniam .....

The specification made in the Upanisad applies to After the attainment of similarity with paddy etc.
the Upanisad says, ‘It is indeed more difficult to
the soul identified, with the intellect and the
come out of this state’ (Ch.V.x. 6).
Supreme Self alone. in the subsequent passage,
‘Know the...,' etc. (Ka.!.iii.3) the self identified R.111.i.23 (11.422)
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team-wt vifesfinugaltbhyfirh 227 fittitfitea'tw viiesitatvfitca

u Marat-m ..... abhidhfinb't for they have superior powers, and are present
Later on in the context, in regard to reaching the leis-51h ..... sarualm
paddy-stalk etc., it is stated specially that he gets
For they have, as distinguished from other beings,
out ofthcm with great difliculty, as in the passage,
exalted powers, and they are also l'outtd present
‘Then, indeed...,‘ etc., (Ch.V.10.6).
everywhere.‘
M.lll.i.25 (III-56)
‘Among them performing actions, those who have W8 1:iiesfinugrahas'ca—and there can be
performed good works soon obtain some good the favour of special factors.
birth here in this world’ (Ch.V.10. 7). Thus it is s.1u.tv.ss (746)
distinctly and specifically stated.
lesfimapt' ..... bha'uati
Willi vis'esfinugntibhyfirh-owing to the ltt the case of those widowers and others also, it is
mention of distinction and inherence. possible for knowledge to he helper] by such
virtuous acts as repetition of mantras (japa), fasting,
9414.5 (292)
wotship of gods, etc., which can he resorted to by
uis'eso ..... men in general, and which do not clash with the
[act ofone's standing outside any stage of life.
For the distinctiott, expressing itself as a division,
of the experiencing souls and the elements and R.I]].iv.38 (11.557)
organs. itttu the sentient and the insentient. was
Sriyale ..... t'li
mentioned earlier. Moreover, the Kausitalti
recension qualifies the organs by the word ‘deity’ It is also declared in the scripture that through
in the anecdote of Prfiqza (KauJI. 14). Besides from particular duties or rites which are no t exclusively
mantras, corrohorative statements, anecdotes, connected with particular stages of life. help is
mythologies etc., it is known that the sentient obtained for w'dyfi: ‘One should...,’ etc. (PrJ. 10)
presidingdeitiesin here everywhere in the elements
M.I]'I.iv.38 (111.324)
and organs. Such texts as ‘Fire entered...,' etc.
(Ai.Br.l.ii. '7) reveal the presiding deities inhering There is also special grace oi' the Lord.
in the organs.
sim true ..... paramesiuaraga
R.Il.i.5 (11.218)
‘The glorious Lord...,' etc. (R. V. W. 47.16)
on account of distinction and entering
This text shows the special grace of the Supreme
v'is'esalt ..... iriyale Lord on the gods.
A particular quality is a qualifying attribute. The
earth etc. are mentioned as qualified by the word Wt'iiesfinta—en dingwith the gross elemen ts.
‘deity’ in the passage, ‘Indeed 1...,’ etc. (Ch.W.3.2) R.Li.l (ii) (1.30)
and in similar other passages.
Apart From the. seven principles beginning with
‘Subsequent movement’ is ‘subsequent entry‘. In mahat, the remaining sixteen principles are called
the passage ‘Agni becontiug...,‘etc. (Ai.il.IV.2.4) particular principles.
the subsequent entry ol'Agni etc. as the presiding
deities over speech etc. is declared. W viie;itatv50ca—because of being
suns (n13) specified

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firtfi'fitmw viiesitatvficca 228 m vis'oka

S.n.iv.5 (498) ‘Though he may see the Highest l inrd, He reaches

Brahmfi thegfour-faced‘. Thus it is specified iu the
mliesitawficcu .....
Kausfirava Smh'.
The Prfipas are. seven in number and are specified
as such in ‘The [Ii-rims."1 etc. mfliicsitavfit-wn account ofhaving been
specified.
RILiVA (11.391)
s.m.iv.2s (735)
viiest'talt ..... iti
viiesitatufit ..... (75:6)
These Prfieas, which are endowed with motion,
have been specified through their cssen tial nature Only certain stories are specified for that ritualistic
in the following passage, ‘when t.he...,‘ etc. purpose (pfin'plava). Thus it is that the topic is
(Ka.W I 0). raised with the sentence, ‘The priests shall relate
the stories,‘ and then only a certain number of
M.ll.iv.6 (H.225)
stories, forinstance that beginning with, ‘Mann, a
guhr'z ..... descendent ofViwsvfin' etc. are specified. Hence
these Upanisadic stories are not meant for
lt is so qualified in the teitt, ‘In every person...,‘
pfin'plavrz.
etc. (Mu.H.1.8J. By the term ‘ca’ the statement in
the Bhavisya Purina is referred to: ‘There are R.l.ll.iv.23 (H.549)
seven organs as means of knowledge, while there
fikhyfirui'ni ..... viiesyante
are five org-ans as instruments of action. Thus the
group of twelve organs is always established in the. The stories ofManu and others are particularised.
body’ It is understood that stories only of Manu, etc. are
to be used in that context.
fiilfilm uifesitatvicm-owing to the specific M.H1.iv.23 (111.309)
mention of this
vidhi .....
S.IV.iii.8 (829)
In the Gaupmmna gmti the wise are specified thus;
I/rahma ..... gamyate ‘Of three classes indeed are the wise; those that
ln another Upanisadic text a specific statement is are bound hyinjunctious, those that are guided hy
made thus, ‘Then a being. ..,' etc. (By. V1.11. 15). their own will. Those that are governed by
Therefore it is understood that the path is related injunctions are men; those that are not, are the
to the conditioned Brahman only. gods and Brahman is the only one who is guided
by His own will.
R.IV.iii.7 (H.621)
puntsa ..... visesyale Wm viiqyaikatvapmtipfidanupum-
words which point out the oneness of a thing
In the passage ‘The person...,‘ etc. (By. V1.2.l5) by which is characterised (by what they denote)
the term ‘worlds’, it is particularised that a
superhuman person leads on him who worships R.l.i.13 (1.206)
the Hiianyagarbha living in particular worlds. ln the example ‘The lily is blue'—the. twn words
M.IV.iii.8 (rv.s2) (blue and lily)

vada' ..... .irutau

a fitsi'm uis'oka-frce from sorrow

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first vii-rm 229 Wm vibe-tropadeifit

R.1.i.21 (1.243) The Highest abode called Visqm is flawless, eternally

all-pervading, undecaying and free from all evil.
the Supreme Self
para ..... giyale
filil vis'vu-thal soul in wakeful state The Highest Self is the support of all and is the
M.IH.ii.l2 (111.102) Highest. l .ord. He is celebrated under the uauie of
Visqm in Vedas and in the Vedanta.
have ..... mlt'valz (I. 103)
M.I.i.1 (1.40)
'Vis'va‘ is the name of the soul bound by the
wakeful state where the illusion about the effect is brahma .....
dominant (Prima facie view). The term Brahman primarily denotes Visnu only
for there are scriptural passages which indicate
THW inlt'van'ipa that. The Bhfilluveya Smtz'smtes, ‘That Lord is said
to btsnuwhom all the words by their con notation
l) one of the names of the objects of worship.
delcare.
R.I.ii.26 (1.342)
‘In the navel of the unborn Visnu, that thing is set
viivarfipa -means that. which makes the whole on which all the worlds stand‘ (R. V. 8.82. 6) This is
universe manifest awell-knnwn indication of Visnu. 1n the SkEnda it
is mid; ‘To Him the glorious Visnu who is the
caksulj vis'van'tpab (1.11.33 (1.350)
Cause of all the states of the world and the sole
The eye of the meditating self is vifvan'tpa. The creator of the Universe. . .,'
meaning is that it is the Sun.
R.Il.ii.1 (11.275) fittmtflst visajfifiya-heterogenous
2) consisting of all forms (the world) 11.1.1.1 (1-28)

Pam uiivasarira—one who has universe for His milihl'mpadeiit-because ofthe teaching
body about roaming
R.I.ii.23 (1.331) s.n.iii.s4 (466)
the Supreme Self itajca ..... ca

W mm visama upanyfim-inapt analogy The individual soul is an agent, for in the context
dealing with the fwa the Upnnisad speaks ol' the
Status (206) soul's roaming about in the dream state, ‘He
gnes...,‘ etc. (Br.IV.iii.12).
Wit visama dgtfinta-inapt illusuatiou
R.11.iii.34 (11.373)
S.t.i.5 (as)
And because also the act of sporting is taught.
‘Em: Visqtu warn ..... upadifiate
R.1.i.1 (1.215) 1n thefollowing passage, 'lu this. ..,‘ etc. (By-.11. I. 18)
the agency ol‘ the action of seizing the sense-
eurm'i ..... padrm'i

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Wit vii/inmate; 230 W vfddhihrimbhfiklvavh
organs and of sporting with them is taught in S.n.iii.42 (476)
relation to the individual self.
uihila ..... (477)
M.H.iii.34 (H.192)
For thus alone such injunctions and prohibitions
on account of scripture declaring the blissful as ‘One desirous...,' etc., and ‘A brfihmagm...) etc.
activities. will not be stultified. lfGod does not depend on
the acts done by the individuals, then, these will
st'n' ..... rtpi
become meaningless, and God Himself will be
In the text, ‘With women...,' etc. (Ch.VIH.12.3) installed as an absolute dictator in the place of
the real activity of a released is spoken of even in injunction and prohibiton.
liberation.
R.II.iii.4l (H.376)

firm vilritulvficca-for these have been vihita .....

enjoined ln regard to all actions, the Supreme Self. who is
S.l.ll.iv.32 (74a) the internal ruler ol' all things, first requires the
efforts undertaken by the individual self and then
pathati ..... by giving His consent. directs him to proceed with
The obligatory duties are to be performed even by it for the reason thatiuj uuctions and prohibitions
one who simply sticks to an order of life without should notbecoiue purposeless. By the expression
any craving for liberation, for these are enjoined ‘(idi'favour and disl'avour are denoted.
by such texts as; ‘One shall perform the Agnihntm M.II.iii.42 (H.197)
sacrilice as long as one lives.‘
total! ..... fipadyale
R.Ul.iv.32 (H.355)
From accepting the Lord as the absolu re controller
yr'wul ..... itym-tha}; guiding the action of the individual sell‘, scripture
The sacrifices and other religious works are so does not become purportless. By the term ‘Edi ‘the
prescribed in the passage; ‘One should...’ etc. absence of partiality etc, is to be understood.
The meaning is thatitis because they are prescribed
as if they were daily works owing to their being WmflvimAhe au thor ofthe Bmhmasitmvrui
dependent on life.
R.I.i.l (1.23)
M.lll.iv.32 (111.318)
Bodhiyana
no. . . . . karma

Simply retraining from what is prohibited does

M vfltisampatti—withdrawal ofthe l'tuictiou
not suii'ice. s.rv.n.s (801)
The duty enjoined upon him according to his
vaqm and fis'mma should also be performed. W wddhihrfisabhfiktumh-subjecLion to
increase and decrease
finaufifiseti'qwftbm vihilapralip'zhfluivaiyaflhyi- s.u1.ii.2o (580)
dibhyah-On grounds of the enjoined and
prohibited duties not becoming meaningless and Inasmuch as the reflection ol' the Sun in water
SO Ol'l
increases with the increase ol'water. and decreases

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‘ii? 'uedrmn 23] ems-a1 vedluidyaflhabhedfit
with its reduction, it moves when the water moves pfljita ..... m" (V.M.27)
and it diflers as the water difl'ers.
The word Mimfiiitsfi signifies an enquiry that
R.III.ii.20 (H.439) commands respect, the inquiry that commands
respect, because it bears the fruit. viz.. the
pamtya ..... ni-uartyate
ascertainment of that extremely subtle sense,
The comparison is meant only to deny that which is the cause of the supreme human goal.
Brahman undergoes increase and decrease both lmmfin'tsfi-Sfismz means the sacred teaching
in respect 0f His essential nature and qualities. relating to that inquiry, and fish-a is so called
because it is taught to the pupils thereof.
M.I]I.ii.20 (111.120)
existence of higher and lower degrees (of fiat-aim Vadfinla-uedya-known through scripture
devotion)
R.I.i.3 (l. l 18)
lasya ..... vidyate
Brahman
Of the devotion, knowledge, etc. there exist the
higher and lower degrees in different souls. eerie-5's Vedfifihrtmfigrha-by Raminuja
ii? vedana—knowledge R.l.i.1 (ii) (1.69)
Ill-Ll (1.59) lt is the earlier work of Riminuja where the
meanings of important Upanisadic passages are
w'zhya ..... uhtcm't explained from the viewpoint ofVis'istadvaita and
According to the Vfikyakfira, wdana (knowledge) in contradistinction with the position ol' Atlvaitu.
is upisana (meditation). since it is so mentioned
in the scriptures as to refer to that. “it! uedyabheda-difference of the entity
meditated on
R.H].iv.45 (H.564)
ssu.iii.2 (620)
S'ravagla ..... kflan't
Knowledge is arrived at through ‘hearing’ and Wwdhfidyarthabhwm-Piercing etc. (are
reflection and that knowledge is due to increase of not to be combined) since their purports are
the quality of .mtt-ua, which increases due to disparate
devotion to the Divine Lord.
Smmes (654)
R.IV.i.ll (H.570)
vedha'dyartha ..... (656)
dhyfina ..... nuagamyrm
The purports, namely piercing etc. of the heart
‘Vedana’is synonymous with the words, 'dhyt'ma' and so on, that are conveyed by such mantras as,
and ‘upfisam'i'.Theirsynonimityismade outfrom ‘Pierce the heart‘ are disparate. that is to say, they
the use of upisti and dhya'lyati in the passage are disconnected with the meditations spoken oi‘
relating to the teaching about Vedanu. in the Upanisads, so that they have no capacity to
combine with them.
iamtfiui'mnru vedfintamimfifiuifistm-sacred
R.[H.iii.25 (H.486)
teaching of the Vefinta enquiry
vedha ..... airgatumit
s.r.i.1 (s)
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‘timfiai vaikirika 232 m .....H71 naidharmyr'tt .....vat

Because there are indicatory signs in the M.IV.iii.5 (IV.79)

statements, ‘Pierce the...,' etc. (Tai.l.l.1) and ‘I
only from the Lord of t't'dyut
spoke...‘ etc. (Ibid.I.12.1) and ‘May what...,‘ etc.
(IbidJI. I)l'rom which is made out that these mantras vidy'ut ..... s'mtelz
are used in the study of the Vedas, for magical
Only by My“ the Lord of vidyut, Brahman is
spells for malevolentpurposes and so on and they
reached; for the Smtt' ‘He leads them to Brahman‘
are, therefore not auxiliary to Vidyfi.
(Ch. v.10. 2) declares the passage of the wise direct
M.IlI.iii.26 (111.201) from Vt'tyu to Brahman.
piercing etc. (are not to be comprehended)
m? m 'uaidhamzyfit nu .ruupnfid-ivat—
The Brita! Tantra states, ‘To such forms of on account of difference of nature not like dream
contemplation as, ‘Lord, hreak the strength ofthe etc.
wicked; pierce them; destroy them‘ all are nOt
entitled‘. s.n.a.29 (400)
vaidharmyc-tt ..... bn'imnh
m vaihrin'ka—( ten) senses are called
vaikfirikas. The perception ol'the waking state cannot be like
those in a dream because of difference of
R.II.iv.5 (11.392) characteristics; for waking and dream states are
Sen se-organs are produced from the Vaihén'ka or en tirelydifferentin nature. The difference consists
the sittuika variety of the ahar'tlu'tra. in being subject to sublation or not.
R.Il.ii.28 (H.303)
am Vaikluinasa-One of the four classes of
forestrdwelling sages, given to intense penance svafma ..... sfimyam

S.lll.iv.20 (731) lt is not proper to say that the various items of

knowledge appertaining to the condition ofwaking
are devoid 01' objects. because those differ in
‘aqfi'hl vaidyutenaiva—By the very same person
character from the knowledge produced in
who comes to lightning.
dreams. Indeed the various kinds of knowledge
S.IV.iii.6 (823) during dreams are produced out of sleep and
other such misguiding instruments and are later
Mil/j .....
stultified, whereas the various kinds ofknowledge
After ariving at lighuiing they go to the world of during wakeful state are the opposite thereof.
Brahma being led through the worlds of Varuna
M.lI.ii.29 (H.101)
and others, under the guidance of a superhuman
being who exists even beyond lightning. And on'account of difference 0F characteristics
(the world is) not non-existent as those ofdream,
R.IV.iii.5 (H.6l9) etc., are.
by the person of lightning alone mt ..... asti
vaidyutena ..... It cannot said that as the creatures ola dream etc.
Through the person ol' lightning alone, that is are, the world too, though an object of perception
through the superhuman leader himself, the is a non-entity, for, unlike the world, the creations
journey of the man ol' vidyfi continues upto the of a dream, etc.. are objects of a widely different
attainment of the Brahman. perception. Because alter waking up from the
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fiatfirrss tlainr-ufika 233 ais'esyfit
dream one has the experience as to ‘This is a ais'esyfit-because tltere is a dill'erence
dream; this not the serpent’ and so on.
s.t.ii.s (103)
intfita.‘ minfis'ika—Nihilists (Buddhists) viiesal; ..... ilumsjva

S.n.tt.22 (as?) There is indeed difference between the embodied

soul and the Supreme Lord. The one is an agent.
infirm vaimtikamqtya-being nun-apposi- an experiencer, a source of merit, demerit. etc..
tional and possessed of happiness and sorrow; while the
other isjust the opposite, being possessed of such
s.m.tit.24 (654) qualities as Freedom from sin and so on. Because
R.I.i.1 (ii) (1.62) of this distinction between the two, the one has
experiences, bttt not the other.
An example is : tasya esa eva sarzm tit/mi. Here the
word ‘truya '(meaning, ofthat) stands in adifl'erent mt ..... .t'un'upys'yale ('1 04)
grammatical case (Genitive Case) from that of the Not even owing to the fact of unity, is Brahman
words esu (He) s'fin'ra (the embodied) and Elmi, affected by an experience undergone by an
(He) s'fivim (the embodied) and fitmE (the self) all embodied soul; for there is a difference. inasmuch
of which stand in the Nominative Case. as true knowledge differs from false knowledge
etc. The experience of happiness etc. is cooked up
QF-TEI'WET uailctlt;ar_zyr'trcn—because of the dissi- by false knowledge, while unity is seen through
milarity in charcteristics real knowledge. It is never a fact that a thing
perceived through real knowledge is allected by
s.n.tv.1s (516)
any experience under l'alse knowledge.
vat'laltsaqtyam .....
R.I.ii.8 (1.299)
There is a dissimilarity in characteristics between
ltetolt .....
the Chief Pram: and the others. When the organs
of speech etc. go to sleep, the Chief Prfiqza alone On account of difference of reason. For, what is
keeps awake; The continuance or death of the the cause of experien ccs pleasurable or painful, is
body is dependent on the continuance or not die mere dwelling within a body, bttt rather
departure of the vital force and not of other the subjection to the influence of good and evil
organs. deeds, and such subjection is impossible in the
case of the Highest. Selftn which all evil is foreign.
R.[I.iv.16 (H.399)
M.I.ii.8 (1.178)
vailaksanymr't ..... upalabhyate
.tfimarthya mi.s'a§yr'it .....
The distinction of the most excellent Pvfina from
the eye and other senses is perceived to exist. There is difference in the capability ofthe Supreme
Lord and the individual sell. ltis said in the Gantda
M.II.iv.20 (11.251)
Purina, ‘There is no equality in experience
pumsa ..... mukhytwya between the Lord and the individual self; for the
Lord is all-knowing, all-powerful and absolute;
The activity of the senses is observed to depend
while the soul is ofa little understanding, ol'a little
upon the will of the soul, but not that of the chief
power and absolutely dependent,‘ anti su on.
Prfina.

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film-g vais'esyfit m 234 ‘GIFfi-T vyahti

M uaiqfit m-butowing to preponderance He is the Supreme Self, for He is the Sell' ol' all.
l/bz'fvfinara is the same as vis'ui-nmu. The sullix
S.H.iv.22 (521) bringing about the transformation signifies
tu ..... iti nothing but the original word itself, as in the
words niksasa and véyasa.
By the word tu is refuted the objection raised. The
abstract noun from vis'esais mifesya, which means R.l.il.25 (1.328)
preponderance. Although the process of making viiivfinamb. . . . . Lii.25( (1.340)
everything tripartite has taken place, still some
elemental substance is found to preponderate in Vaifurinam is the Supreme Self.
something. For instance, in fire there is a Brahmas'abdasthc'iae ..... wjfifiyale 1.11.25 (1.341)
preponderance of fire, in water there is
preponderence of water and in earth there is a The word ‘naifim'nrzm ‘which is specifically used in
preponderance of earth. the place of the word, ‘Brahman’ denotes none
else than the Brahman.
R.ll.iv.19 (H.404)
R.l.ii.27 (1.346)
umk'esyarh ..... t/fidaft
viirmsfin'i narr'l'pr'z'n'i mtftvam
‘Distinctive peculiarity‘ is the condition of being
peculiar in a distinctive way. Although through One who has the quality of being the leader ol'all
tripartition each element possesses a triple from. beings.
owing to the preponderance of one element in agni ..... elm
each of them over the other two. in each case there
is the description as the earth or any other similar The term 'Vaiivinara’though common name oi'
elements. Agni and Visnu, now being qualified by the word
Ztman which popularly denotes Visnu, shows that
M.II.iv.23 (TI-258) Vaiivfinam is Visnu only.
Mat-minim ..... vyavahfiral}
W "T vaisamyanairghmye na-Partiality
The special statementsproceed onlywith reference
and cruelty do not occur.
to the greater proportions of the constituent
elements entering into a product or body. $111.34 (341)
vaisamya ..... prasajyete (342)
‘8W vaifirfinarwtlie Supreme Sell‘
No partiality or cruelty can be charged against
sums (137) God.
mifrlfimm ..... vr'zyasfidivat (138) R.H.i.54 (H.272)
Vais'vit'nara is the Supreme Selfin accordance with There is no partiality or mercilessness in the
these derivations. Supreme Lord.
(1) He who is the cosmos (uifva) as well as a M.ll.i.85 (H.57)
person (nam) or
The Supreme Lord cannot be said to be partial or
(2) He who is the ordainer (Tiara) of the universe merciless.
(vifva)
(3) He to whom belong all (win/a) beings (nnm). ‘aha walla-individual

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WW vyaktfivyaktrasva'n'tpini 235 WEN-rim: vyatirekinmnuthimft

S.t.tii.2s (190) There is distinction as in the case of smell.

jut/15 ..... siddhalt

Wm vyaktfivyakmnmrfipi{ti-That
'Just as smell, which is perceived as a quality of
which has manifest and untnanifest nature.
earth is distinct from earth, so also according to
R.I.iv.3 (H.106) the experience ‘l know’, knowledge which is
Pmkflz' perceived as the quality ofthe knowet'is established
as distinct from the individual self which is the
W waitktrqyar'tgyaWa-Ahe relation ot' knower.
the revealer and the revealed M.II.iii.27 (H.175)
R.I.i.1 (1.152) yatlui .....
Just as fragrance goes forth separated from the
afiam: vyatirehah-distinction flower, so also from the individual soul, parts go
S.m.tii.54 (700) forth separated by the inconceivable power oi‘ the
Lord.
vyalueka ..... ..
The soul must be distinct from the body. m: vyatireltfimwustltitell-on account
of the absence of anything exuaneous
R.IIl.iii.52 (H.522)
zuyn ..... anusandeyalt
SJl.ii.4 (554)
Sinkhyiim'm'z ..... nivartahaft
Whatever is the difference, as regards this
individual self, in the condition ol' final release According t0 Sfinkhyu, Pradlui'nu consists of the
from the condition of smr'tst'zm, that (state of three guqms in a state ol' balance. Apart from
difference) marked by the qualities of being free these, nothing else exists externally to Pradhana
front sin etc., has to be mcditated upon. on which it can depend l'or either impelling it or
stopping it.
M.I]I.iii.56 (“1.260)
even as the mental acts are separate
R.ll.ii.3 (2st)
salya .....
WE: W ilyazimkalt gandhavat—separate
If transformation in the realm of Pradhfina takes
existence like smell place independently of the superintendence of
S.H.iii.26 (457) the Lord, then scope is given for the non-existence
of the condition ofdissolution in concradisljnction
)‘alht't ..... bhavt'syali to that of creation.
As smell, For instance, which is a quality, can have M.II.ii.4 (H.158)
existence separately from the odorous substance,
since the smell is perceived even when the odorous becasue of the absence of all activity without the
things like flower etc. are nowhere in view, similarly Lord
though the soul is atomic, its quality of sentience na ..... amwasthitelt
can remain detached from it.
From the text, ‘O Lord. ..,‘ etc. (lj. V.X. l 12. 9)
R.H.iii.27 (n.3s4) without the Lord to guide, no activity could exist.

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infirm: watt/15ml: 236 m5 m tg'fiptes'ca samarijasam

Eli-131T: watihérah-reciprocity ‘511i’ vyasti—seconclary particular creation

Stunts? (676) R.I.i.l (ii) (l.39)
uyan'hfira ..... fimniyate (677) The Vyasji creation is the creation of form
possessing conscious and unconscious bodies
This reciprocity is spoken of in the scripture for
taking place after the creation of un dilTerntiated
the purpose of meditation,just as in the case of
primordial matter.
other attributes.
R.III.iii.36 (H.504) m vyastapémna-separate meditation.
usasta ..... vyalt'hi'ire stunts? (706)
Between Usaslaand Kahola an interchange ol'each
other‘s ideas has to be efl'ected in relation to the m tyfiknyata—differentiated
Brahman, who is their object of worship as a
S.I.iv.15 (250)
associated with the quality of being the self of all
beings. That idea of Usasta which relates to the tglfihi'iyata ..... rimsfmfyrzlt (25 4)
Brahman, who is the internal Selfofall, being the Although God was there as the Creator, still the
cause of sustaining life in all beings endowed with use ol' the object (universe) as the subject ot' the
life, that has to be adopted even by the questioner. intransitive verb ‘differentiated in-‘It differen ti-
Kahnln an d that idea of Kahola which relates to the tated into name and form only‘ (B_rJ.iv. 7), is to be
quality of transcending hunger etc. that belongs understood as pointing to the ease and l'acility in
to that same Brahman, that has to be adopted even the act 01" dill'erentiation.
by Usasm.

M.lll.iii.38 (111.220) wrlia wipitva-all-pervasiveness

superiority R.I.i.1 (1.174)
uktarh ..... vyfipi ..... .rvabhfi'uab
That the superiority of the Lord is declared in the To be all-pervading is to possess the power of
passage would become evident on supplying the getting into the inside of all inanimate things by
question and answer as in the previous cases. reason of its own extreme. subtlety.

Wsyabhicfim-Uie fallacy ofthe reason going “HMWfiptes'm samafijasam—but because

astray of the pervasion it is proper.
R.I.i.3 (I122) smarts (628)
vyiipteica ..... upfidiyale (629)
mm vyaflhaviiesaaa-purposeless attribute
The word ‘ca’used in the place ot' the word ‘but’ is
RJ.i.1 (ii) (1.25) meant for ruling out the three other alternatives.
In the present context, only adjectival alternative
mm uyavasthfisiddhi-delinite determi- is accepted as faultless.
nadon
vyfipuft ..... (630)
R.Il.ii.1 (H.280)
On account of the pervasion of Orin, that is to say,

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ant-atlas vyfivartaka 287 Ulfifi s'akti

on account of its being common to all the Vedas. R.ll.ii.41 (11.325)

The letter 011i is qualified by the word Udgilha so
vyl'lha ..... rnmnryfihn};
that. the Oniforming a partof Udgithamay somehow
he understood. By the vyfihais mean t the fourfold arrangemen t or
division of the Highest Reality. as Vz'isudeva.
R.Ill.iii.9 (11.468)
Sankarsana, Pradyumna and Aniruddha.
chfindogye ..... samarijasam
Film uyomavat—as in the case of space.
In the lirst chapter of the Chfiridogya Upanifad, the
syllable 0m which is a component part of the sum (102)
Udgithaund which has been first introduced as the
yalhfi ..... api
subjectinattei olthe context. extends as the object
0f worship to all the vidyfis given later on also. just as spacc, though all-pervasive, is referred to as
Therefore, as regards the word udgitha which having a limited habitation and minnten ess from
occurs in the middle ofthatcon text in the sentence, the point ofw'cw of its association with the eye. of
‘There indeed...’ etc. (C/L.l.21) there is a needle, so also is the case with the Brahman.
appropriateness only in its referring to the syllable
R.1.ii.7 (1.227)
‘Ofii'.
vyoma'uacca .....
M.111.i.ii.10 (111.170)
He is taught to be like the ether also. That isI I-lis
And both views are appropriate according as natural greatness is also described in this very
(eligibility) exists. context in the passage, ‘He is greater than the
yujyau' ..... earth...‘ etc.

It is consistent to make the statement that all the M.I.ii.7 (1.171)

qualities are to be comprehended in one mental sama ..... vyoma'uat
act or that they are not to be comprehended
according to the dill'erence of eligibility. Omnipresence is consistent with residence in a
point of space as in the case of space itself.

“F175 t:vduartaka—distinguishing character earth-qt watamimriritsfi—nn analysis of the vow

R.l.i.2 (1.109) (or ritual)
Saunas (ass)
qwfinium vyutpattisaritbhfiuanafiossihility of
syntactical connection
R.l.iii.25 (11.52) $155 saw-potency
5.11.1.18 (s20)
qwfirfine vy'utpattisiddha-established in
accordanccwilh the properprocess ofmaking out trmm't ..... s'ahtz'li
the meaning of‘ words Potency must be the very essence of the cause.
R.I.i.13 (1.207) R.Li.1 (1.222)
parasya ..... pratipfidya
a‘! uyiha-emanation

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WW falttimattva 238 Wiabdamilawfit

The Highest Brahman possesses two forms, called any specific (constructive or destructive) power.
power (liahli) viz., a defined one (mfina) and an
R.l.i.1 (ii) (L23)
undefined one (amih'a).

apflhaksiddham'tt'esrzpmh hi .ialttz'll (S. 8.1.222) PTHTfilE-TQT fatidhikayi-through that name which

Potency is an attribute which is incapable of is the hundred and first
independent existence. smitn (813)

W iaklt'nmtlvu-potentiality ludbhfi'uarh ..... nislnfimati (814)

R.l.i.12 ([189) The man ofknowledge becomcstmified in thought

with Brahman and emerges out of the body
s'aktt'mattva'rh ..... gugmtwm't through the nerve counted as the one over and
above a hundred.
Potentiality means capability to produce certain
special effects. tuvams (11.608)
Miaktivipmyayit-becausc ofa reversal vidvfin ..... iti

of power The man of knowledge departs from the body

solely through the blood vessels which is above the
s.n.iii.as (468)
hundredth and which leads to the head.
For this reason also the soul that is difl'erent from
M.IV.ii.17 (IV.60)
the intellect should be the agent. On the contrary,
il' the intellect understood by the word vijrifina be iaum't ..... bha-uanti
the agent. then there will be a reversal of power;
"l'here are a hundred and one veins of the heart,
the instrumental power of the intellect will be
one of them reaches to the crown of the head;
negated and the power of the agentwill accrue.
through that, passing upwards, the jiva reaches
R.Il.iii.37 (H.373) immortality. . . .' etc.
on account of the loss of power. nip-alt ..... gamaniz'rthafit (I. 62)
buddheh ..... hiyeta When there is departure in all directions, there is
If the intellect were accepted as the agent of movement to other regions (but not final
actions, then the power 0i being the enjoyer liberation). It is for this purpose, it is stated that
would belong to that intellect itself, and the fiva exits through the central vein.
consequently, the power 01' being the employer
would be lost to the individual self. W s'abaras-trfimi-Sabara, the celebrated
commentator on the Pin'mnimén'ué Sin-as of
M.Il.iii.38 (11.194) Jaimini
on account of the difference of power smarts: (sea)
alpa .....
msabdamilawfilAbr Brahman is known
The individual is not absolute agent as the Lord is.
from the Upanismis alone.
for it is of very limited power.
$115.27 (334)
“mm salativiéewpabphhanavimha-
na ca ..... pramfifmkmh
absence of association with the manifestation of
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mafia“ fabrlnvis'cgfit 239 ( sum ) steam (“pl-mm) madame;
The Brahman does exist as an unchanged entity. into...', etc. the individual self is pointed out by
There is noviolation ofthe texts about partlessncss, the word ‘nntarfitmiz ‘which is in Locative form and
since partlessness is accepted on account of its the object of worship is pointed out by words
very mention in the Upanisads, and the Upanisads Hrusa'and 'Hirapmaya' having the Nominativc
are the only authority about it, but not so are the Case ending. Here Brahman is the object of
senses etc. meditation.
R.II.i.27 (H.268) M.I.ii.5 (1.168)

atab ..... brahma ‘On account of the specific word (Brahman)'

As it is proved solely by means ofthe scripture that elameua ..... ficaks'ate

Brahman is dissimilar to all other things, therefore
In the (AL/l. iii. 2.3) ‘Him alone they call Brahman ',
it is not contradictory to reason for Him to be in
the individual soul is not spoken of as Brahman
association with wonderful power. Consequently.
emphatically.
the Brahman does notdeserve either to be proved
or disporved by reasoning. na ..... ityu'rthalt (1.169)

M.Il.i.28 (n.5o) By this word Brahman, the individual soul is not

referred to.This is so because thc word ‘Brahman’
sabdamilatvit .....
is elucidated by the words ‘Him only‘ indicating
The Lord is known only by means of Scripture specification.
which derives its authority from itself: the
contradiction ofreasoning cannot apply to what is (m) mm (upfiya'na) .irtbrlrt.s'e_satvr'tt—
primarily known through scripture. being connected with correlative term
$.III.iii.26 (ass)
msabdam'sesfit-because ofthe difi'erence
in the words. lact'lwsalvit ..... (65 9)

stats (100) And in the Kausimki Upamgmd, the word ‘accept-

ance’ is heard of as a correlative of ‘rejection’.
yathfi ..... iii Hence acceptance follows as a matter of course
In the passage, ‘just as a. . .,’ (.é. B. Xvi. 3. 2) the word even at other places where the word ‘rejection’
Pumsa used in the singular number. Nominative alone is heard of.
Case means the Selfis endowed with the qualities R.Ill.iii.26 (11.487)
ofheing identified with mind and so on. This word
is different from the term ‘antrmitmn’ which is The passage relating to acquisition is
used in the Locative Case and which refers to the complementary.
embodied soul. keuulu .....
R.l.ii.5 (L295) Where the mere giving up or the mere reaching of
em ..... another place is declared in the scriptures, there
the combination ofeach with the other ofhoth of
In the scriptural statement, 'IIe is...,’ etc. them is necessary. Because the passage relating to
(ChJII. 14.324), the individual self is pointed out acquisition is complementary, that is to say, because
by the Genitive Case whereas the object ofworship the passage relating t0 their reaching another
is pointed out by the Nominative. Similarly in the place is complemen taty t0 the passage relating to
scripture of the Vfijasaneyins, in the passage-‘He their being given up.
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m5 Eabdas'ca 240 W s'abdficca

M.l[l.iii.27 (111.203) It is made out that texts mentioning mnnm'rit

(fires) and others, establish their being of that
for, all the injunctions end in (leading the soul to
kind; that. is, they possess that character, namely,
knowledge)
that they consist of knowledge.
‘Inuitmuvid ' .....
M.I'lI.i.ii.54 (111.255)
All other injunctions are only subsequent to the such a declarau'on of scripture.
injunction referring to final beatitude viz" ‘He
who knows Brahman attains to the Highest All the words have been sh own to declare Brahman.
Brahman‘ (TaiJTHO). This is also said in the MfiyEuaib/mva ‘The Supreme
Being Visnu becoming perceptible through
devotion and by. . .,’ etc.
W8 iabdas'ca—aiso a scriptural text
5.111.1v.31 (742) W s'abdficca from Vedic texts

fabdaica ..... S.u.tii.4 (424)

in the Suridtitt't of the Katha: is found a text which 511114141 ..... iti
l'orbids the eating of uneatable food and purports
The Vedas declare the birthlessness ofspace. since
to check activities dependent on licence:
it is stated, ‘Now the...,‘ etc. (BrJLiiiJ).
‘Therefore a. . ..’ etc.
R.lI.iii.3 (H.341)
R.Hl.iv.3] (H.554)
vfiyu ..... ca (11.342)
'l'here is a scriptural textwhich prohibitsvoluntary
action in regard to eating all foods. The and because also the scriptural passage—‘The
Kafltasafiihitfi says, ‘Therefore the...,' etc. air. . . ,' etc. (Br.IJ.3.3)dcc1arcsthat the spatial ether
is immortal.
M.Il1.iv.31 (“1.317)
M.II.iii.4 (11.122)
'l'he prohibition of acting according to one‘s own
liking is found in the Kaugidinyas'mti: ‘He who...‘ atha ..... s'mtelji
CLC.
The origination ofetlier is L0 be admitted, and the
statement that it is without a beginning is to be
mam fabdarya tadlimyam_rhe scripture taken in a qualified sense; for the Bluillawya Sruh'
has that injunction in view. says, ‘Now tlte...', etc.
S.m.iii.52 (697)
WEI? iabdficra-from scriptural statement
lidm'dltymit ..... vidhitvan'i
s.1v.ti.t (799)
[t is stated that lhc scripture has that injucntiun in
s'abdit ..... arlhuft (806)
view, that the purpose of the text is merely to
enjoin a meditation and not imparting an The ideaimplied is that the Upauisatlic textlits in
injunction about any purely subsidiary part of a with the interpretation according to which the
ritual. organ and its functions are understood to be the
same in a figurative sense.
R.H1.i.ii.50 (11.521)
R.IV.i.i.l (H.593)
‘being of such kind‘ of the word
viii: ..... sampatlau
asyfipi ..... avugumyate
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amt-“war 241 Wiabdfit
lndeed the scriptural statement which states, Sfimavedins do in another way. The Vfijasamyins
‘Speech rests in the mind relates to the association mention Print: as the singer ol' the Udgilha in their
of the essential nature of the sense of speech with text; ‘Chant the...,' etc. (Br.1.iz'i. 7) whereas the
the mind and not merely to the function of the Slimawdins inenLion the vital force as Udgillm in
sense of speech. ‘They medicated...’ etc. (Ch.1.ii. 7).
M.IV.ii.l (IV.36) R.[lI.iii.6 (H.464)
uuya ..... m ripe. . . avagamyale
Shutz' states. ‘Ile understands those around him Indeed the distinction of form is made out from
until his speech is not withdrawn into mind’ the scripture itself, as in the passage, ‘Then
(Ch. V1.15. 1). indeed...,' etc. (37.1.3.7).
M.IIl.iii.7 (mass)
Ws'abdfit—because of scriptures.
From the text ‘He should meditate on Him as the
s.n1.i.25 (556) self only‘ (By-.11]. 4. 7).
na ..... tayob
mmbdfitmbecause the Vedic texts declare
Knowledge of virtue and vice is derived from the
scriptures; for merit and deinerit are s.ur.iv.1 (717)
supersensuous realities and they are not invariable
tathfi .....
for all space, time and environment.
The following Upanisadic texts, as also others ol'
11.111.i.25 (H.423)
this class speak of knowledge alone as the cause oi‘
For scripture declares that the killing of sacrificial liberation: ‘The knower...,' etc. (Ch. VIII. 1.3).
animals makes them to go to the heavenly world,
RJII.iv.1 (H.536)
and therefore is not of the nature ofharm. This is
declared in the text, ‘With a golden hody...,‘ etc. The following and ether similar passages in the
(ALRVII. 4). Upanisads are seen to teach that the highest object
of human pursuit results from Vidycis: ‘He who...‘
M.lll.i.27 (“1.61)
etc. (Tru'JIJJ).
s'abda .....
M.IH.iv.1 (mass)
The Vurihapuniqta states, ‘To do harm to any life
Bfidarz'iyana thinks that the accomplishment ofall
except as enjoined byscripture is reallyproductive
ends proceeds from that knowledge, that is the
of sin and evil consequences; on the other hand
seeing of Brahman. This is seen from the .fruti
no evil consequences possibly arise from the act of
‘Whatever worlds...,‘ etc. (MuJILz'JO).
killing permitted by the Vedas’.
Wizabdfit-on the authority of the scriptures
mfabdfitwn account of texts

s'.m.iii.6 (624)
s.rv.iv.22 (861)
tayalj ..... fabdfit
[nukmmab/wdfil ..... (625)
From such Upanisadic passages, ‘They no more
The sameness of the meditations is untenable
return to this world’ (Br. V].ii.15).
because nfthe difference in the manner ofstarting.
The Vr'rjmrmqins state in one way, while the R.lV-iv.22 (652)
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Wigwam/twat 242 m..." Ufilm iabda..... pralisihfinficca

.iabdafm ..... ityfidikalt souls, differently show the same thing to Brahma
and others; hence the perfectness of the Lord is
The following scriptural passage teaches; ‘Living
realised by them only in different degrees.‘
indeed in this manner throughout life, he attains
the world of the Brahman, and he does notreturn’
(Ch. $711.15. I).
mfmitm: m s'abdr'tdt'bhyo ’11Ia[i-//rutisltltti-
1t 5cm
M.W.iv.23 (H1122)
Because of the word etc., and because ol' abiding
11a ..... Smtz'bhyult within
From such Upanisadic passages as, ‘He does not. . .’ 5.1.1126 (134)
etc. (Ch.V1[I.].i. I) and ‘Having obtained...‘ etc.
MMaslfi-uat .....
(AL/1.115.145), non—return of tlte released is
established. l Now to take up the ‘word’ first; the term Vair'vr'mam
cannot be possibly used for the Supreme l .ord. for
mfabdfidibheditwn account ofthe differ- its conventional meaning is something else. So
ence ofwords and so on. also the word fire, asin, ‘Thisfire. . etc. (S. B. X. vi. I-
s.1n.111.5s (707) 12) is not applicable to the Supreme Itord. By tlte
term Edi‘ is to be understood conception with
s'abdfidi ..... regard to the three fires contained in ‘The heart. . . ,‘
Difference of terminology is met with as ‘veda' etc. (01. V.:ruiii.2), as well as the mention offtre as
(knows) 'upfisita' (should meditate), ‘sa kratun't the place for the oblation to Prim in the texr;
huruita ‘(He shall make a resolve) and so on. It was ‘Now then...,’ etc. (Ch.l/'.xt'x.1).
ascertained earlier in the (lei. Si. H.111) that a tathfi .....
dill'erence in terminology causes a difference in
the rites: ‘When there is a differen ce ofwords eg. So also we hear of residence inside, ‘He who. . .,‘
yajati, dadfiti,juhoti—the rites difl'er, sin ce they are etc. (S.B.X.vt'.1.11)'. That is possible for the fire in
accepted as denoting separate actions‘. From the the stomach.
use of ‘Edi 'in the aphorism it follows that attn'bmes tu.11.27 (1.34.3)
etc. are also to be understood as making difference
in rites as far as possible. An objection is raised that Vain/Enam cannot he
ascertained to be the Highest Self, because, on
R.III.iii.56 (H.528) account of the text and of the abiding within, we
s'abda ..... tiff-yank (H.529) can understand by Vaiiufinam in the text the
intestinal fire also. The text to which we refer
By the term ‘Edi’ here are denoted repetition, occurs in the Wisvinamvidyfi of the Vijasaneyt'm;
number, qualities, contexts and names. Here ‘This one...,' etc.
through different words, the difi'ereuces among
the auxiliaries are seen as the cause 01' the In the sameway Wtjrtsamfyinsdeclare that. Vais'wimmt
distinction among the things (tltatis the principal abides within man, in the passage, ‘He who...’
CIC.
rituals) enjoined.
M.lll.iii.60 (mesa) M.l.ii.26 (1.2 I 9)

fab/lab ..... aymr't ..... ukta'n't

‘The word. reasoning and sensuous perception The scriptural passage is,- 'This god..., etc.
according to the difference in the capability ofthe (RI/.vi. 7. I).The characteristic attributes intended
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$151123 UHF-1: fabdfideua pramitab ‘243 121W s'a bdfi ntarfi tca

by the word 'ridi'are such as one in the texts: 'ln WWW .t'abdtinumfinfibhfim-As is known
Vaisivt'mum..., ' etc. (Ch.V.24.4); ‘The heart...,’ from Vedic and smrti texts.
(Ch. V.18.2). The text, ‘By whom...,' etc.
(Br. V11. 9. 1.), declares that Vaii'vinara abideswithin s.tn.tii.:n (665)
u man as the digester of food. S'abdn ..... (666)

“Eli? Tlfilfl': s'abdfideua pramitah-On acc0unt of The Upanisadic text, ‘Amongthe. . .,' etc. (Ch. V1.1)
which starts with the path of the gods for people
the scripture the measured one (is Brahman).
meditating on the five fires and the smm' ‘these
s.l.itt.24 (133) two...,' etc.

paramfitml't ..... is'iifi (184) R.lll.iii.32 (n.495)

The Supreme Self alone can be the Pumga here of iabda ..... (It 496)
the size of a thumb. From the text itself, viz., ‘The
'l'he scripture says thatall those are devoted to any
ruler...,' etc. (Ka.II.i.3), none other than the
of the meditations on the Brahman, proceed
Supreme Lord can be the absolute ruler of the
through the path beginning with light. as in the
past and the present.
text (Chi/110.1) ‘Those who....' etc. The s'my'hi
S'abdideva ..... states the same thing in the following, ‘Fire. the
light. . ..' etc. (BILGJ/UI. 24).
From the term 'is'fina’(rnlcr) used in the Uprmz'srzri
it is gathered that the Supreme lord is meant. M.111.ili.32 (111.211)

R.l.i.ii.23 (ll-50) on account of the sacred text and inference.

iabdfideva ..... There is no such restriction as to release. This is

seen from the Kaungiinya. s'mti, ‘No 0ne...,' etc.
He who is of the size of the thumb is the Supreme
also from the following inference; ‘Even as
Self, because the scripture itself declares, ‘He is
liberation is available to some (men ofknowledge) ,
the Lord of the past as well as of the future’
it must be so in the case of others (the remaining
(Ka.IV.I2 £9’ 13). It is not appropriate for the
men of knowledge also‘.
individual self to be the Lord of all, of the past as
well as of the future.
W s'abdfinus'fisana—the Science of Gram-
M.I.iii.24 (1.286) mar
From the vety term ‘vc'zmana ’Visnu is understood. R.l.i.l (ii) (1.99)
vimnna ..... pramitab
W iabdfintarficca-from another Vedic text
From the special term 'vfimana' itself. Visnu is as well
understood to be the one seated in the middle,
worshipped by all the gods. s.tl.t.1s (319)
vignu ..... .tt-tcana'rthan'l U. 287) .s'ubdfintarfil ..... (325)

Visnu alone can be the ruler, because the Since texts denoting non-existence were referred
Vfimanasmrtz' declares 'ln the middle, the vimana' to un der the previous aphorism, ‘another' here
etc. This scripture, which is established through tn eans a passage, which is di fferen t from those and
the most powerful etymology and convention which refer to existence as for instance, ‘In the. . .,'
denotes I-lim alone. etc. (Ch.W.ii.1).

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rré iabd: 244 we it‘ s'abde hi

R.II.i.18 (H.259) significance, or at least there will result a

transitoriness in time (in relation thereto).
iabdfintamni ..... ityfidiham (H.260)
M.I.iii.28 ([301)
And also ‘from another text’. The text meant is
thatwhich is often quoted, ‘Being only wasThis in vedasya ..... at
the beginning‘ (Ch. 1112.1).
Now. if the gods who are spoken of in scripture as
M.H.i.19 (11.40) not eternal and when the succession of other
individuals to the several ranks of the gods who
adbhyult .....
enter heaven may not be an invariable rule, there
From the other Vedic passage, 'Hiranyagarbha is a clear contradiction in saying that scripture is
is...,' etc. it is reasonable to hold that the Lord eternal while the things spoken ofin scripture are
creates with other things as means, of which He is not eternal.
the master.
W: s'ubdebhyab-[rom Vedic texts
Fl'é Eabdae-(a contradiction may result) in relation
to the Vedic words.
s.n.a:.6 (427)
fabdebhyal} ..... in‘
states (189)
And it is in accordance with the logic of the
s'nbde ..... ml
identity of the material cause and its effects, that
Now, a contradiction will rise as regards the thejustifiability ofthe declaration is revaled in the
authority of the Vedic words: According to the Vedic texts themselves, as in the passage, ‘That
present view a god. owing to embodiedness, will by...,' etc. (Ch.VI.i.3).
be subject to birth and death. This will militate
RJLiiLG (H.342)
against the validity of the Vedic words, which is
based on the perception of an eternal relation itas'ca. ..
between eternally presentwordswith their eternal
That the ether is an originated thing follows li'oni
meanings.
other clauses also in Chfinduya Upanisud as in,
R.I.i'li.27 (11.61) ‘Existence alone. ..,’ etc. (Ch.Vl.2. 1.) andiu sitnilar
passages.
vimdhall .....
M.11.iii.6 (H.125)
Here the word ‘in con sistency' is to be supplied. It
may be said thatin relation to the Vedic scripture, Emil’ ..... imtibhyalt
there arises an inconsistency owing to the reason
From the Vedic texts like, ‘Indeed the...,' etc.
thatthescz-ipmre importsitsmeaningwhich points
(ALKIJ) and ‘Sat only...,' etc. (Ct2J) it is
to objects not always in existence. ltis uanvoidable
clear that Brahman alone is absolutely eternal.
that Indras and other objects denoted by the
Vedic scripture are transient in character,
inasmuch as they are not made up of parts owing
mafit iabda iii-mentioned in the mm.
to their possessing bodies. Therefore, as in the Smtvat (126)
case of ‘Devadatta' and other similarwords, so also
in the case of Vedic words, 'lndra‘ and others i'rdhva ..... idisu (727)
before the origin of Indra and other objects and It may be argued that there is no such stage oflil'e
after their destruction, there will be an absence of mentioned in the Vedas as that of the continent

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Wrammmadnadhanmmpm 245 Will s'arim

people. But that argument has no basis; for they A seeker after knowledge must. be. endowed with
are mentioned in such Vedic texts as; ‘Virtue control of body and mind and such other virtues.
has...,' etc. (ChJLxxiiiJ).
R.III.iv.27 (H.552)
RJILiv. I 7 (H.544)
yadyapi ..... syfit
vaidike ..... ityfidau
No doubt, the householder is engaged in the
Because in the Vcdic texts themselves these things performance of works, which are the activities of
(the three stages of life) are seen in the following the sense-organs. neverthless, he the possessor of
passages, ‘Three stages...,' etc. (671112.11). vidyi should be associated with tranquility, sell"-
restraint, etc.
M.lI.l.iv.17 (111.303)
M.III.iv.27 (HI-313)
na ..... fruteft
yadyapi .....
It is not to be supposed that those whose conduct
is unrestricted are entitled t0 wisdom. For, the Though release is ensured to be the invariable
Mil/mm Sr'ulz' says; ‘Such. ..,‘ etc. effect ofwisdom alone, yet the wise should possess
calmness, control over senses etc.
WW1 5amadamidisfidhanasamjmt-
possession in abundance ofcalmness, equaniiuity m .s'amMgati-seeking refuge.
and other means.
R.Liv.l (11.101)
s.i.i.1 (s) tasya ..... iii
rigid!‘ ..... sanigyhyante (V. M37)
To win Him is the same as to seek refuge with Him.
It is, verily, the mind, which is intoxicated with the In the following passage, it is stated, ‘Oh! Aijtuia;
wine of passion and other impurities, that directs the Lord. ..,’ etc. (Eh. G.XVII1. 61.2).
the organs to their respective objects, high and
low, brings about various activities and their fruit ‘Ta? .r'rzrim—hndy
in the nature ofmerit and dcmerit, and offers up
the self as an oblation in the fearful fire of R.I.i.2l (1.244)
migration, which is amas oftheflames ofmanifold fariran't ..... 5an'zghEtalt
miseries. Thatmind, however, has been subjugated
by the repetition of the contemplation. This The body is known to be that aggregate of the
subjugation ofthe mind is called ‘calmness’ (iama) elements which are modifications of the Pmkjni
or (vasikém-sarirjfié). The subjugated mind is made made up of three qualities.
fit for application in respect of truth; this capacity R.lI.iii.3l (H.565)
is damn. In the term ‘Edi 'are included capacity to
bear with pairs of opposite (titiksi), turning away ‘tat. . . s'arimn't'
from them (upamti) and faith (s'raddhi). ‘The body has seven elementary substances, three
secretions, two sources and is the mass of four
W: famadama'dyupetakendowed with kinds of food (Garbha Upanisnd. I). The seven
calmness, self control etc. elementary substances are: chyle, blood, flesh, fat,
bone, marrow and semen. The three secretions
s.m.iv.27 (738) are the ‘humours'—bile, wind and phlegm. The
mmépi ..... two sources are the two parents. And the four types

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W s'arimdhémna 246 writ-‘r auras: Ws'afire fitmanah 111217126!
of food are those that are licked. sucked, drunk and as such resembles a body, only the Supreme
and eaten. Lord who dwells in and rules the Pmdhzinn is to he
taken by the word avyakm in the texts concerned.
WW s'ariradluirugia-Ahe keeping up of the The termination ‘ha ‘used in this aph orism denotes
body together. the incapability ofthe Pmdhfina. The word rwyaktri
which primarily declares the Supreme Lord alone,
Sits! (87) also denotes Pmdhfina for it is dependent upon
the function of the vital force. Him andguidcd byHim and it isconsequcntlylike
the body of the Lord.
m.€a1irapafi1rtfina—ol'liie size ofthe body
(medium size) Yl'fi'l'lli'l'il .t'mirrwan'ibandha—association with the
S.n.iii.19 (453) body
R.I.i.21 (L240)
m: s'ariraripakavinyastagyhiteh-
For the word is cognized as occurring in a simile s'arira ..... san'tbamiha/ji
illustrating the body. It is possible only tor the individual selves to be
associated with the body. lt is l'or the purpose of
s.i.iv.1 (226)
expressing pleasure and pain in accordance with
s'm-imn'i ..... parigrhyate (22 7) the result ofworks that there is the association ol'
the self with the body.
The body, occurring in the simile ofthe chariot, is
understood here by the word avyakta.
um farirfitmabhéva-relation of the body
R.I.iv.l (11.97) and the soul.
‘because (the form) refers to what is contained in R.I.i.1 (ii) (1.79)
the siruile ol' the body.
cirlrm't .....
s'arirr'u'tliya .....
There is between the intelligent and the non-
Because that which is metaphorically described as intelligent things on one hand and the Lord on
the body is understood by the word ‘auyaltta ‘here. the other, the relation of the body and the soul.
The meaning is that it is because in connection
with the sell‘. the body, the faculty of intellection,
slurs-rim: mom swims bhimfit—owing to
the mind. the senses and the objects of senses,
the existence of the self within the body.
which are metaphorically described to possess the
characteristics of the chariot-rider, the chariot, s.m.iit.sa (693)
and other things. the bodywhich is metaphorically
na suargu ..... (699)
described to be the chaiio t. is denoted by the word
‘atyaltta ’. Apart from the body there is no soul which is able
to attain either heaven or liberation. The body
M.I.iv.1 (1.345)
itself is horh sentience and soul. Anything whose
The word ‘twyakta’ denotes the Supreme Being existence depends on the existence of another
because He is abiding in the worthless body. and which ceases to bewhen the other thing is not
there, is ascertained to be tut attribute ol'tlie latter.
tasym'ua ..... iabdalg.
For instance, heat and light are utu'ibutes ul'lire.
Since the lifeless matter has adependentexistence As regards such attributes as the activities ol' the

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WWW .s'élthficandranyfiya 247 entire; ram-arm

vital force. sen tience, memory etc. which are held 1t is true that the Supreme Self, Itself, as delimited
to belong to the soul according to the belieyprs in by the conditioning factors—body, senses. mind.
the soul. they too are perceived wtihin the body intellect, etc. is spoken of in a roundabout way as
and not outside and hence so longas any substance the. embodied soul by the ignorant. The case is
other than the body cannot be proved, they must similar to the appearance of space. undivided
be the attributes ol' the body itself; (the view of though itis, as ifdivided owing to such conditioning
Loki'iyatilta). factors as a pot, a jar etc.
11.111.111.51 (11.521) R.1.i.13 (1.226)
asya ..... ripe-Iii
rnfiwn'mi'e'r .ifirimkamimfiritsi-A text which
Because this self, who is the meditator exists in the enquires into the nature of the individual soul.
body, the self who exists in the body has that very
form.
5.1.1.1 (5)
M.111.iii.55 (111.258) iarimmeva ..... abhidhfinan't (P.228)

The body itself is called ‘fariraltai he who abides in

because the part of the soul rests in the body.
it is called ‘s'r'nimha’i.e., the individual soul. The
nn'tfrt ..... text composed about him as the subject matter is
The part and the whole in the case of the soul are ‘iiriralm’. Thus, the Upam'suds setting about the
non-different; for, the part dwells only in body essential nature of the individual soul have their
which is produced as the result ofthe works ofthe ultimate purpose in proving that the individual
whole (the soul).
soul is of the nature of the Brahman. So since
these texts deal with the nature of the individual
soul abiding in the body, they arc also designated
W s'fikhfimndmnyiya-The maxim of
's'fin'ralta'.
pointing to the moon with the help of the branch
of a tree which is contiguous to it. R.1.il.1 (11.283)
R.I.i.13 (1.193) Investigation of the embodied one (Brahman/
~jiva)
Just as a man points out to another, the moon hy
first pointing out the branch ofa tree near which R.I.i.1 (1.38)
the moon is to be seen.
tfin ..... mimfin'ufiyim

W: 55bd5h-Grammarians S'ririmhamimfifiuficoi isists in a systematic discussion

of the Vedfinla texts and has for its result the
R.I.i.1 (1.191) accurate determination of their sense.

W satin-the embodied W iifimtva-the state of embodiedness

5.1.11.1 (96) S.111.iv.s (722)
s'ririrofivah (VM. I61) upfidhikjrtrm't s'fi'rimtvan't
‘fit/a is the embodied self. The state ofembodiedness isa creation oflimiting
adjuncts.
9.1.11.6 (101)
prim ..... tad-val nritm firiras'ca-the embodied soul (also)

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Miami: 248 Wig-mast: .ffislmdqpyfi m upndes'nfi
s.1.ii.2o (121) R.I.i.1 (1.24s)
‘-
The embodied soul also is not the internal ruler. the Supreme Brahman
1111 .....
W Edam-scripture
The word ‘not' has to be supplied from the previous
aphorism. The embodied soul also is not the s.t.i.4 (17)
internal ruler. [navy-Hi ..... Sislmsya
R.I.'ti.20 (1.321) The sacred teaching has for purport the fruit of
The embodied soul also is not the internal ruler. engaging in an activity or desisting therefrom.
M.l.ii.20 (1.206) s.ni.i.25 (556)
Nor is the embodied soul the indweller. ayan'i dharmah .....

m ......tamr'ikargah (I. 206) The su'iptures alone are the source for knowing
that such an act is virtuous and such another is not
The particle ‘cu’ brings in the meaning of the
virtuous; for merit and demerit are supersensuous
negative particle “mi-r? ’by extended appllication.
realities. Nobody can have any knowledge about
hi. . . . . ityarthab (1.206) virtue and vice, unless it is from scriptures.

The particle ‘hi’ means ‘because’. It means, R.Li.3 (1.119)

therefore, even the one within the body cannot be
aprfipte ..... arthavat
the indweller.
§Estm has a meaning only with regard to what has
:mr'lm s'fifirfit-fiom the individual soul not been already arrived at.
S.Iv.ii.12 (ans) R.lI.ii.3 (11.282)
yatali ..... s'arirfil (6'09) Eistran'z ..... rfis'ili

This denial is concerned with the departure ol' the The sistra is constituted by the aggregate ofwords
organs from the embodied one, and not from the called Veda, which is handed down by an endless
body. unbroken succession of pupils learning from
qualified teachers, and is untainted by even the
R.IV.ii.l2 (11.5%) trace of ignorance or heedlessness 0r any other
fr'irirfit ..... s'afirfit such evil.
Indeed here the departure of the Prfizza from the R.H.iii.33 (H.372)
individual seli'is negatived but. not from the body. sisamicca sistmrh ..... prava'rlanarh
MJV.ii.12 (IV.55) §Estrais so called because it gives commandments
with the individual soul and commandments impel activity.
idrirfil ..... pmtisidhyale
711W 1 m: ifistmdrstyfi m upades'ah-But
Equality of the Lord with the embodied soul is the instruction proceeding from a seer’s vision
being denied. agreeing with scriptures

m s'istfi—the ruler
s.1.i.3o (as)
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indm ..... 1'ti the Rg'vedu supplemented by innumerable

disciplines, illuminating all things like a torch,
lndra. who had through a seer's vision, agreeing
resembling the omniscient, the source, that is the
with the scriptures, realized his own self as the
cause, is Brahman. Indeed, ofsuch sacred teaching
Supreme Self imparted the instruction ‘Know me
comprising the Bgueda etc., endowed with the
alone’ (KauJII. 1).
qualtity ofonmiscience, the origin he nothing but
12.1.1.31 (1.27s) an omniscient Being.
pmjrifita ..... rtlhtwr'z ..... abhipréyalt (I. 1 4)
The instruction, which in the passage, in the ‘Since the sciiptures are valid means ofknowledge‘
passage, ‘Know 111e....' etc. gives Brahman as the or else, the sacred teaching comprising the Rg'ueda
object of meditation because of the result of the etc. as described above is the source, that is the
self-knowledge which is derived from the scripture cause or the authority for understanding correctly
itself. Indra had in mind that the Supreme Self the nature of this Brahman. It is only from the
owns the individual selves as IIis body and by sacred teaching as authority that Brahman is
means of the scriptural statement, ‘Know me...,' understood to be the cause of the origination etc.
etc. he taught that none other than the Supreme Of the unvierse.
Selfwho has Indra himselffor His body forms the
object of worship.
R.I.i.3 (1.119)
Because scripture is the source (of the knowledge
M.l.i.30 (1.154)
of Brahman)
The declaration is made only with reference to
ifish'an't .....
:13a.
He, in relation to whom the scripture forms the
fistram .....
source or the means of knowledge-He is the
s'astra means the ruler within. the Lord Visnu. The ‘scripture-sourced one‘. The state of His being so
word firm: is used in the Bhfigavata passage, ‘The scripture-sourced is His scripture-sourcedness.
knowledge, the .frirtra (the guide) the final abode.‘ From the fistm having the character of being the
means of acquiring the knowledge relating to
The Padmaf/ufigm states; ‘Visnu is declared by all
Brahman has that (55.1110) for I-lis source. Brahman
the names of different things, for the reason that
is altogether beyond the senses and so does not
‘He rules all...,' etc.
form the object ol‘ any means of proof and the
s'rtstm alone forms the means to prove Him.
WW fistmpmmfigmka—5acred teaching is Consequently the scriptural passage beginning
the means of valid knowledge (for Brahman). with, ‘From whom....' etc. teaches that Brahman
s.1.1.4 (as) is of the nature already described.
atalt ..... pmsmigah 1.2‘. 3 (1.132)
rrrasirfiumsaumyomwat-necause of being the
The Highest Person who is the Lord of all and is
source of the scriptures or because scripture is the
the Highest Brahman, is proved only by the fistras.
source (of the knowledge ol' Brahman)
The fistms declare Him to be entirely distinct
9.1.1.3 (1s) from all the things which are cognised hy all other
means ol' proof, to be an ocean of such
mahat ..... (mi
unsurpassingily noble and great qualities as are
Of the great body of sacred teaching comp1ising made up ol'onmiscience, the quality ofttilling the

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miishfirthavaflvfit 250 W: s'itlfiparigv'ahlih

truth, and numerous other similar qualities, and The scriptures enjoining injunctions become
to be possessed ol'a nature which is in itselfhostile purposeful, only when there is an agent. For they
to all that is evil; and hence there cannot be that enjoin particular duties for an agent whose
in relation to Him even a little of the defectwhich presence is a reality, and that kind of injunction
is due to any similarity with those things that are can have. no senseifthere be no soul with agents-hip.
established to be existent with the help of other
R.I.l.'tii.33 (H.371)
means of prool', is absent.
ataft ..... bhrwet (II. 372)
M.l.i.3 (1.54)
The power 0f the s't'tstras to impel activity arises
Because scripture is the source (of the knowledge
through the production of knowledge. The
of Brahman)
purposiveness of the .t'fistms will be fulfilled, only
aupanisada]; ..... s'mtibhyafm when the intelligent enjoyer himself, that is the
individual self, is the agent of actions.
The Person (indweller ol' all bodies) is revealed
only by the Upamlgads. M.Il.iii.33 (H.191)
fishaika ..... llfiTdflflj'jfl [1:55) fivasya .....
Because the cause has to be understood exclusively Ifthe individual self is not. the agent, there would
through the scripture result that scripture has no purpose to serve.
Therefore the individual self is also an agent.
mt ..... ityarthalt (1.55)
One who is not well-versed in the Vedas cannot m fistrat'hatvavisaya-topic ofscripture
know Him, the master and maker ofall. who is full only
and omniscient. It means that the Pumsu, creator
of the universe, can be understood only through R.I.l.3 (1.133)
the Uprmisads. viz. Brahman
Kg ..... [nakirtilan't (I. 60)
Hm faflraihapmmfipaka-capable ol~
By the word s'fistm are meant Hg, Yajus, Sfimun and being known solely by means of the scripture
Alhamavedas, the Mahfibhfimtaand Mfiktltfimiyazta.
And also whatever agrees with these is to be R.I.ii.l (L284)
considered as .s'fistm. Supreme Brahman
ffislmn'r ..... ifisrrayoni (I. 60)
fi'l'aifl' .t'z'mvmta—the rite of carrying lire on the
That of whose cognition scripture is the only
head
means, is the meaning of the term iistrayoni'.

rm ..... bhdvab (j. 60)

S.Il'l.lii.3 (621)
The follwers of the Athama lr'eda acknowledge the
It does not mean ‘the source of the Scripture’.
vow of holding fire on the head (sitting amidst
fires).
m sistrfir'thavaltvdt-so that the script-
ures may have a purpose
m: fisga'pan'grahfiftahe views uotaccepted
s.n.iti.ss (466) by the wise
remit ..... upapadyeta S.II.i.12 (305)
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fires s'ist'efca ‘25l s13. 5.1.11.4.
s't'stfinfin'z ..... as an accessory of the Udgitha, there is a rule about
the adoption of the meditation.
The theories ol' atoms etc. as the causes are not
accepted even partially by wise people like Mann, M.111.lii.64 (111.277)
Vyt'tsa and others.
and because of the injunction.
t.t.1a (11.223) 1n the Pautrfiyazza s'vuti: ‘Whatever limb each god
(the remaining views) which are not accepted by has for his abode, ntust be contemplated as such
scripture. and such‘.
fistfib .....
flit? {ultra-the brilliant one (Brahman)
The unacceptable views are those in which the
acceptance ol'the Vedafinds no place. What remain S.t.tti.39 (214)
to be considered and are unacceptable are the R.l.i.l (ii) (1.34)
other views in which the Veda finds no acceptance.
By refuting the view ol' the Sinkhya which is not a? suitga—root
accepted by the Vedaitis to be understood that the
views of the Vaisesikas, the Naiyiyikas, the jains s.t.iv.t4 (252)
and the Buddhists also stand refuted.
W s'uddhabmhma—unconditioued Brahman
M.II.i.13 (11.24)
Remaining views not accepted. s.t.tt.2 (99)
etena ..... W suddhivustltti-pure condition (oi'
By the possibility and impossihlity ol' illustrations release)
the remaining systems. not accepted by scripture, R.1.i.13 (1.202)
that are opposed to the conclusions ol' scriptures,
viz. that the world is without a maker, lifeless of the individual self.
matter is the maker, the individual soul is the
maker etc.—-are also disproved. W fubhfis'raya—'perl‘ect object‘ (for con tem-
plation).
fiTEfl fistefica-Mso because they are enjoined. R.1.i.l (1.222)
S.tn.iit.63 (711)
W §uskatarka—(dry) empty logic
yathfi ..... pmtyayill
s.n.t.s (296)
Just as the bases of the meditations viz. hymns etc.
are enjoined in the Vedas, so also are the
YE: fidrab-one who is sorrowful
meditations based on them.
R.1]I.iii.60 (11.532) S.t.ttt.s4 (210)
.t't'sfilt ..... m'yamah s'ucmh . . . . . san'tbhavil

S'isp' is commandment; the meaning is that it is an Because the word 's'fldra'ean be split up thus to
injunction. Because also in the sentence-‘One mean that Raikva approached (abhirludrfiua)
should. . .,‘ etc. (02.1.1.1) the meditation is enjoined towards that (tat) grief (s'ucan't); or he was

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if! .Eiinya 252 mmmfravapa.....pmtiscdhfit

approached (abhidudruve) by that (tat) sorrow s.rn.iv.2 (713)

(fuca'); or he rushed (abhidudriua) to that (tat)
hurtg'lvmu .....
Raikva, because ofsorrow (fuafi). And this derivative
meaning has to be accepted because the jaimini thinks that since the individual selfcomes
conventional meaning is not admissible. into subservient relationship with religious acts by
becoming their performer, the knowledge of the
R.I.iii.33 (11.18) self too must form a part of their rites etc.
‘rug asya sarijfilfi, ..... yoga};
R.Ill.iv.2 (II-536)
‘Grief arose in him‘. That is why he is called as
eta}; ..... mfimm't
‘.fiidm’ and not because of his belonging to the
i'mirth caste. For he who gn'eves is a 's't'idra'. The Through refining the agent. the vidyfi becomes
mot ‘.fur'(m grieve) takes the m (Unfidisfilra 11.21) subordinate to the ritual; and so the scriptural
and the root becoming elongated, ca becomes da declaration regarding the liuit oi‘ the Vidyfi is
and thus 'x'i'irim'. Hence sorrowfulness is alone merely eulogis lic.
indicated by the use of the word 's't'tdra'and not
M.IH.iv.2 (III.284)
Caste.
.wmgfidisu .....
M.I.iii.34 (1.516)
In the matter of leading to .rua-rga ete., knowledge
s'urfi ......ffidmtvmr't
is subservient to action, which is the cheif means.
The state of being a iidm in his case consists in his
rushing to Raikva out of grief. Wiesalahsuzm-Section oftltePfiwumirhfiritsfi
on the characteristics of auxiliaries.
fokma ..... anhnli (I. 3! 7)
stun-.20 (731)
The criterion [or the use of the word 's'fidra'is his
running, with grief. So, only because he ran (to R.I‘lI.iv.20 (H.546)
the teacher) with g'rief he was addressed as 'ifidra’,
but not with the view of his belonging to a lower m Melvin-the soul with a remainder (of
caste. So by this, Pautriyana cannot be proved to works)
have been a Sidm.
M.III.i.9 (HI.24)

3E’ s't'mya—void mfesin—principal entity (individual sell)

s.1.i.t (9) RJ.IV.9 (11.245)
Self is void according to the Midhyamika school
of Buddhists.
siren-amt fodhakavfikya-probative passage.
M.I.iv.29 (1.394)
R.I.i.l (it) (1.53)

.iamanan'i ..... proktalt E.g., ‘Brahman is Existence, Knowledge, Infinity‘

(Tat. 1115.1).
Visnu, the Supreme Lord is called Einyafinr being
most exalted and perfectly blissful He beiittles the Wm“ s'mvanfidhyayanr'irthuprati-
happiness of the wicked. sedhit-On account of prohibition ol' hearing,
study, and the acquisition of the meaning ol' the
Miayatufit-being in suberservient relation. Veda.

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W fmtatvicca 253 alnarfi .t'rutahfini
amass (212). him...,‘ etc. and ‘This Self. . .,' etc.,—it is declared
that, which is denoted by the word sat is in
The smrli mentions that the S'fidra has no right to
consequence of its possessing the same character
hear the Vedas, no right to study the Vedas and no
as the Self, capable of causing the differentiation
right to acquire the meaning of the Vedas.
ofnames andforms and possesses the omniscien cc.
Prohibition of hearing is in the text. ‘Then
omnipotence and the quality of being the support
should...,' (G.D.S. XII. 4); ‘Then there is the
of all, the quality of being devoid ofsin, the quality
chopping ofl' of his tongue if he should utter the
of desiring and willing the truth.
Vedas, and the cutting of the body to pieces if he
should commit it to memory.’ (lin'd). And analogously there are also other scriptural
texts. Hence it remains a settled conclusion that
R.I.iii.38 (11.81)
the Highest Person, Nfiriyana, free from all evil
ffldrasya ..... itt' qualities and an ocean ofinnumerable auspicious
qualities forms the one cause of the universe and
Listening to the Vedas, learning to recite them and
is the Brahman that has to be enquired into.
practising of those things that are taught therein
are all prohibited in the case of the iidmas in the M.I.i.11 (1.85)
following passages; ‘For a...,' etc.
aha ..... itl'
M.l.iii.38 (1.323)
The fruti says, ‘He is the one Supreme and
iravane ..... fartisedhfil illustrious Lord, who is imperceptibly present in
all things, who is all-pervading, who is the master
For, a fidm is prohibited from the study of Vedas
of all actions...‘ etc. ($1117.11) '
as in the Gnuumm Dhamm fill-81171., ‘The ears of a
s'i'tdm who hears the Vedas are to be filled with lead
W smtawficcPAnd the Upanisads say so.
and lac; his tongue is to hc slit if'he pronounces it;
his heart. is to be cut open, ifhe attempts to know SJIIJLBQ (512)
its meaning’.
Upanisads declare God as the ordainer of results:
‘That great...‘ etc. (Br.lV.iv.24).
W srutatvficca—and because it is revealed in
the irpanisads. R.Ul.ii.38 (H.457)
5.1.1.11 (4s) .ta ..... hiyal:

sort ..... kr'mtgtam lt is declared in the scripture that the Brahman

Himself gives the fruits consisting of enjoyment
ln the words of Svetfiivalura Upanigad, Brahman is
here, and of final beatitudc as in the following
presented as the cause of the universe. In relation
passages; ‘Indeed, that...‘ ctc. (Bell/14.24).
to the all-knowing God, it is said, ‘in this...,‘ etc.
(S'v. V1. 9). Therel'ore itis proved that the omniscient M.lll.ii.40 (111.250)
God is the cause of the universe.
uijfifinmh ..... ctt:
R.I.i.l2 (1.187)
It is declared in the scripture that Brahman is the
imtameva ..... giver of fruits; ‘Brahman is...’ etc. (Br.V.9.28)

In the very Chfindngyn Upanisad the following

passages like, ‘Entering in...,‘ etc. All these...,‘
msmmhfini-ahandon men t ofwhatis directly
etc. ‘All this...,‘ etc. ‘Whatever there...,' etc., ‘In stated

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W s'mligali 254 slain.....mutants-mpg..... abhidhfinfil
s.1.i.4 (161) RJ].i.27 (H.268)
tu ..... Eha
W §rutigati—intended meaning of the s'ruti
The word ‘however’ (lu) removes the evil
M.H.i.l3 (11.25)
mentioned above with regard to the Brahman.
Surely the scripture speaks ol~ the indivisibility ol'
Wm imlipufigrhitnsatpaksa-idea of
the Braluuan and also ol~ the varied creation
existen cc accepted by the Upam'sads
proceeding from Him.
s.1.iv.is (254) M.Il.i.28 (H.511)
Wham-am ofthe Vedas (Upanisads) na ..... eua
R.I.i.l (1.3) As in the case of the individual soul who cannot be
the creator of the universe, there is no
Upanisarlc are looked upon as forming the crown contradiction with reasoning in the case of the
of the Vedas, and are also known as the Vedfintu.
Supreme Lord. who is the creator of the universe.
Because scriptural passages do declare Him as
81h: .s'rutelt-on accountol'the scriptural statement such, as Paiizgi STU“ does: ‘He who... He is the
R.Il.iii.18 (11.356) Perfect and Supreme Lord.‘
sat-b .....
W .imtofmnisalkqgatyabhidhfi-
‘The scriptural passages denying the origin of the nit-Because the course to be followed by one
individual self are as follows: ‘The intelligent...’ who has heard the secret teaching, is spoken of.
etc. (Ka.11.18)antl ‘The Mo...’. etc. (SvJ. 9).
sums (116).
flail s'ruleim-and from Vedic texts also. yasmfid ..... iti
s.m.iv.4s (752) The course known as the path oi" the gods is
followed by one who has heard the Labanigad. the
)‘(m'z .....
knower of Brahman who has received the secret
Such texts as. ‘Whatever blessing. . .,'wetc. show that knowledge that is well-knovm in the Vedic text,
the result of the meditation undertaken by the ‘Again, by...,‘ etc. (Pr. 1.10).
priests accrues to the sacn'ficer.
R.l.ii.l7 (L313)
m mastic-but on account of scripture Emir: .....

$111.27 (334) " Other scriptural texts give an account of the way,
the first station of which is light-that leads up to
tu ..... iti
Highest Person, without any subsequent retum,
By the word ‘tu ’, the objection is over-ruled. There the soul ol'liim who has read the Upanisadsand has
is no possibility of change of Brahman as a whole. thus acquired a knowledge of the true nature of
The Upanisads speakas much about transcendence the Highest Self. Now. this same way is described
of all modifications by Brahman, as they do about by the teacher to Upakosala in connection with
the creation of the universe from it; for, the the instruction as to the person in the eye; ‘They
material cause and its product are mentioned go...,' etc.
separately in ‘That deity...,' etc. (Ch. VLiiiZ).

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garb-um s'mtyfida'baliymlvficca 255 W .sagiidynntarbhfi'ua

M.I.ii.16 (1.196) text, 'Piipais...,‘ etc. (Ch.V.i.1). Prim is the eldest

because it starts functioning from the very act of
atha ..... (1.197)
depositing the seed in the womb. Prim is the
‘Because it is declared that those who have heard foremost, because of its superior qualities, for the
the vidyfi mentioned in the Upanisad, text says, ‘We cannot livewithou tyou' (Br. VI. 1.13).
‘atha...gamayati', reach the Brahman. Or, it may
also mean Upakosala who has heard the LQbanigad R.ll.iv.7 (11.394)
is stated to have reached ‘ha '(Brahman) as aresult prz'ma ..... in"
of this Bruhmavidyz'i.
By ‘the best’ we have to understand tlie chiel'vital
WW fmtyfidibaliyastvicca-owing to air (multhya pn'iqm) which, in the calloquy ol' the
the greater authoritativeness of scriptural texts frrfiqws. is determined to be the best because it is
the cause of the preservation ol' the body.
s.tn.iii.49 (693)
M.Il.iv.9 (11.232)
fmlyfidelt ..... sfitrc
‘Pniqia springs irom the Supreme Lord’. ‘ln his
Indicatory mark and syntactical connection are subtle essential lOrin, he indeed remains
more authoritative than context; for the conclusion
permanent; sometimes he originates in gross
arrived at under the aphorism ([ai.SiZ.IH. iii.4), is l'orms; hence he is both subtle and gross; by nature
that express statement and indicator)’ mark are he is subtle; in other forms he is gross. 'l'herefore
more authoritative than context. they say he has a beginning and no beginning‘.
R.m.iii.47 (H.520)
.fruli ..... Hi?! imam-duties enjoined by .s'ruti.

Because self-sufficient scriptural texts, indicator-y M.IlI.iv.30 (111.316)

marks and sentences are more powerful than the
contexc the sacrifice (of knowledge) which is
learnt through the scriptural texts etc. and the mm .gattn'n'tiatfin't .rnhrtwfini—thirty six
connection of those with that sacrifice cannot be thousands
contradicted by the context.
S.m.iii.44 (691)
M.HI.iii.50 (111.25)
Mind saw itself as thirtysix thousand; that is,
sdvadhfimzm ..... although the mental modes are infinite, still they
Emphatic and strong is the Siuti, ‘The king. . ..' etc. are delimited by human life having a span of a
The indication contained herein is very strong. A hundred years, divided into 36,000 days. Hence
reason is also l'urn ished by the text, ‘That which . . .. the mental modes are also 36,000.
etc.‘ The statement, ‘The being is. ...' etc. is full of
justification. m sadfidyantarbha'vkbi cluded in the six

“a! sragghaica-m also the foremost. $1.iii.27 use.)

s.n.iv.s (504) em eua ..... (V.M.2J'0)
sresthaft ..... (50.5) The Lhirtythree devas are shown to be included in
the six. The six are, agm', prlln'vi, 'ufiyu, anlmiksa,
The word ‘5mm’ (foremost) denotes the chief
fiditya and diva.
vi tal force, for this is pointed out by the Upanisadic

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W saqifiyatana 256 W sodas'alahsaqia

W gadiyatana-the six sense-organs having cognition). Anupalabdlu' is intended to establish

egoism, four elements and form as their the non-existence of things.
habitations. The Visisti'tdvaita, however, accepts only three
sinus (ass) pmmfigtaswhcreas it is the Advaitins who accept six
pmmr'igzas.
W saqludm't—(the deity of) the six months
during which the Sun moves northward W sodasaka—sixteen

s.rv.iii.2 (s24) S.I.lv.ll (245)

The sixteen evolved products are the five gross
Wat sadj'idisafiljfiE-name such as sadja elements and the eleven organs.
R.I.i.l (1.242)
m .airtfrdtal/t—sixteen limbs (of Pnrnsa)
aija corresponds to the pitch of the sixth sound
of the gamut. 9.1.1.5 (37)
The sixteen limbs are; vital force, faith, space, air,
W sadd'ravyfilmaka-made up of six fire, water, earth, organs and senses, mind, food,
substances (world) (according to thejains). vigour, austerity, mantras,works, worlds, and name.
R.Il.ii.31 (H.308) R.I.i.l (1.154)
tint‘ ..... Fthhyfini Sixteen parts of the spectator as enumerated in
the Pmianopanisad V1.4 are as follows : (1) The
Those six substances are-thefwa (souls), dharma
prindpal vital air (pizza) (2) Faith in the reality of
(merit) adharma (demerit) , pudgala (bodies), kEla
God (s'mddhfi) (5) Ether (4) Air (5) Light (6)
(time) and Eluis'a (space).
Water (7) Farth (8) mind (9) the ten Indn'yas (10)
food ( l 1) Strength ofbody and ofthe senses (12)
W sadyiga-the six sacrifices
Austerities and penance (tapas) (13) the sacred
R.I.i.l (ii) (LSD) hymns (mantras) (14) works (sacrificial and others)
(l5) wargu and other such results of worla and
yulhfi ..... Eg'rzeyfidin (16) the names of svarga.
For one who is desirous ofs-umga, it is obligatory to
perform six sacrifices begin ning with Fig-raga. They m2!‘ m: .toqlfakrts'm r:iltfirrz}_z—sixmen
are: )lgneya, Agnignmiyn, the two Aindras, Aindrfig'na modifications (according to Sinkhya)
and Upfifitiu.
RJLiiJ (H.277)
W .prtgghapmma'pa-Ahe sixth means of proof ikis'a ..... sodafa
(anupalabdhi) The five great elements beginningwith the spatial
R.I.i.l (ii) (1.8) ether, the five organs of knowledge beginning
with the ears, the five organs of activity beginning
The six means of proof are: with speech, and the mind-these sixteen are
Ifmtyahsa (perception), Anumfina (inference), mere modifications.
Sabda (verbal testimony), Upamina (analogy)
Anha'pam' (presumption) and Anupalnbdhi (non- W sodaialaksana-The Kamaa-mimahhsé

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m1 sndm'in 257 tiarifiiaafia'q whjsamnmipiimi
Piruamimfimsfi ofjaimini which consists ofs'utteen effort to obtain the blessings etc. By their mere will
ndhyayas including the four chapters of Sun'ikan'a they obtain everything.
Kandlh
R.l.i.l (1.2s) finfinfim-m sumkucuviktisa—contraction and
expansion
Wsodas'infiixteenth cup R.I.i.l (1.160)
5.14.2 (11) sumgarit .....
The vessel containing the somejuice in a sacrifice Intelligence which of itself is unconditioned, is
is called Sadafin. capable of contraction and expansion.

‘Fiil'lfl: samjflr'italt-on account of name

‘slant saritkarga—the Sarhharsa Kfigzqkl of Piirvami-
mfirr'mi Stunts (627)
S.iti.iii.43 (690) atha .....

If it be held now that the. meditation is the same

iii-7W HF sarr'zkarsana vyiha—San'tItarsagza is one here on accountofthe sameness ofname, it being
form of the four emanations of the Supreme God called the meditation on the udgitha at both
Visudeva. places...
s.n.ti.42 (415) R.III.iii.8 (H.467)
smitltarsapa ..... fivab
urlgitha ..... ml
The four emanations of the Supreme God
If the oneness ol' the vidyds be maintained on the
Wtsudetm
ground that both have the same name, viz. mtg-lika-
sav'tltarsatm ..... jivali vidyfi. . .
The embodied soul is pointed out by the term M.m.iii.9 ("1.160)
‘Safizkarsazm’. (according to the Bhfigavatas).
sarua -----

W123 smizltalpfidwa—by mere will In the. Chfindagya Upanisad (VII. 13) Nirada having
S.Iv.tv.s (852) told Sanatkumz'tra of his knowledge of all the
uidyritsays; ‘Such as I am,I know but the name, not
sarhlmlpfideva ......tammthfinnm (853) fitman'. From this statement it is clear that all
For the released the contact with fathers and scripture consists of Brahman's names.
others comes about owing to the will alone.
R.IV.iv.8 (H.641 ) W saritjfiz'mn'mihlpticmq he arrange-
ment of designation and shape, however
For the released through his mere willing the
rising up of fathers etc. takes place. s.n.iv.2o (517)
M.IV.iv.8 (“7.103) m .....

1m ..... siddhilt (I. 103) By the word ‘tu 'is refuted the opponent's point of
view. ‘The arrangementol' designation EUltl shape’
For the released, there is no necessity for making means the manifestation ol' names and l'oi'nis.

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‘FiHFI san'ttzina 258 ‘time .run'apfita

R.H.iv.17 (H.400) has all things between heaven and earth for his
body; andithas to be performed by the worshipper
saritjt'ifi ..... (H. 402)
everyday._]aimini holds that it is to make it assume
The creation of names and forms means the the character of the agm'hotm sacrifice that the
dilIerentiation ofnames and forms. That function chest, etc.,ofthcworshipper are respectively taught
belongs to the Highest Brahman. to constitute the altar. etc.
M.Il.iv.21 (H.251) M.l.ii.3l (L228)
mime ..... eva because of attaining
The fashioning of names and forms proceeds jaimt'm'lt ..... 'munjate
from the Highest Lord only.
Jaimini finds that the distinction among the .sfilttas
may be explained on the ground that those who
vim “Malina-chain or stream of cognitions meditate reach Agni (and Brahman through Agni
$115.22 (as?) etc).

msarhpat-Amagined identification titrfi'mm saritparisvalttalt—being enveloped (it

moves out).
s.t.i.4 (22)
s.tn.i.1 (528)
yatlui ..... ita'
bhfita ..... arthalg
As in the ease, ‘Mind verily...,' etc. (Br.[!1.l.9)
The individual soul moves ottt enveloped by the
smitpul ..... samptidmmn't (P. 476) (mixed) subtle elements, which are the seeds ol'
The word ‘.tmr'tpat' means making even a small the next body.
thing big or greatmaldngit the basis ol'cuuceptiou R.IIt.i.1 (H.406)
due to some common feature.
bhi'tta ..... artha/J (ll. 408)
m: su'rhputtelt—because of meditation based on The individual self goes associated with the
superimposition elements in their subtle condition.
§.I.ii.31 (139) M.lIl.i.1 (I'll.i)
smitfmlti ..... s'r'utilt bhita ..... garchati
Or, the text about spatial limitation may be there The soul when separated from a gross body, goes
because of the meditation through invariably enveloped in elements in parts.
superimposition, that is, imagining a small thing
to be great. time sufirpfita-total result of actions
R.I.ii.32 (1.348) s.m.i.s (558)
On account of imaginative identification .mn'tpfita ..... in’
(Li)?! ..... By the word 'san'z/Jfita ‘is meant here the total result
of actions, being derived in the sense ot" that by
The prfigzfihuli‘cremonial' isa form ofworshipping
which one ascends from thisworld to the other For
usiéufinara wlto is Himself the Supreme Self, who
the sake of experiencing the result.

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W: sampflmasfigigurzyavapuh 259 m.....\Tlfila'IT-[smilbrmdhu..... bhfim'tvfit‘

W: mmptirguqfiglgmpyavapult-Having .i-ruti thereby showing that Lord Visnu essentially

l'or His body the complete aggregate of the six consists of blissful nature.
qualities (jrifina, s'aktt', bala, ais'umya, virya and tejas)
aw .san'rbzmdha-relation
R.I.ii.4l (11.325)
S.n.ii.io (361)
the Highest Brahman called lfisudemz
dvayosca ..... eva
W sa'n'zprustidu-deep sleep A relation can subsist between two mutually
(1) suits (296) related things, but not in a thing standing singly.
(2) S.rv.iv.1 (s47) R.H.ii.27 (H.203)
lhc individual self sarhbandhas'ca samyagalakyanah
R.l.iii.l7 (11.41) (Such) relation has the characteristic of
conjunction.
the individual self

firm smr'tbandhasfiinc'tnyavisaya—
Wsaiapmrfidfit-(grcatcr) than the PrEgza implying relationship in general
stats (152) S.Iv.ii.12 (809)
ran'tprasz'lda ..... (155) Sixth Case-ending (sasthi)
Smizprmr'zrlrt means deep sleep from the derivative
sense of the state in which one becomes fully W mm smitbu'ndhasyu ye'waddeha-
serene. This is confirmed by the Byhadc'tqyaka bhE'vitvfit-connection continues as long as the
Ufm'rtijnll also, becuse it is stated there along with body lasts.
the waking and dream states. And since prfizza
keeps awa kc in that state offull serenity, therefore
s.lv.ii.19 (815)
in this aphorism, prfinais accepted as the meaning nigli ..... surhparkah
of smhpmsfida.
The connection between the nerve and the rays
R.l.iii.l (11.9) lasts as long as the body itself, for the nerve and the
rays remain in association as long,r as the embolded
greater than the individual self
state continues; the connection is not. broken in
sa-riipnu'r'irktb ..... (11. 1 2) night.
San'tpmsfida is the individual self because such R.IV.ii.18 (ll-609)
npanisadic usage of the word saniprasfida is well
m'dttsalt .....
known, as for instance in the following passage.
‘Now this same smr'ipusz'tda, ‘etc. (Chi/7U. 3. 4) In regard to the luau ul'vidyfi even though he may
die at night. the attainment of the Brahman is
M.l.iii.8 (1.244)
undoubtedly established, because there is
on account ofthe blissful nature. destruction through mere cuu tact m' th vidyfi ofall
the kannaswhich lead to the lowest place and have
smiipmsddtit pit-gutsukhuripatvfit .....
not yet begun to yield their l'ruits; because there is
The perfect one is described as ‘bliss itself‘ in the non-attachment of the later Iumnas, and because

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emsmbandhat 260 liven san'tbhavfit

the karma which has begun to yield its fruits lasts Lightning and Varuna are related to each other.
upto the entl oi' the ultimate body, and thus there When long streaks of lightning dance within the
is no cause l'ot bondage subsisting. cloudswitli sharp thundering sounds, then comes
down rain,which fact is also noted in the BnI/imauu
WsavhbandhEs-on account of connection. text, ‘Lightning flashes...,’ etc. (Ch. VILix. 1).

s.m.iit.2o (64s) R.IV.iii.5 (11.517)

yalhfi ..... cu (649) megha ..... pmsiddah

Just as in the case of the meditation of §§ndilya, a As lightning is within the cloud, the connection of
combination of attributes has been spoken of, it with Vamzm (the God of waters) is wellknown
similar must be the case elsewhere also where the both in the Veda and the world.
subject matter is similar; for the traits are connected M.l'V.iii.3 (IV.75)
with the same meditation. For, this meditation on
Salya, recited under thc divine and corporeal lalm ..... .s'v'utell
contexts, is but one, owing to the non-difference The conclusion stated in the silt-m is directly seen
ofthe introduction and the mention ofthe two in from the following simti showing the relation ol'
an intermixed manner. the Vampahika above to that of Lightning below:
R.[[1.lii.20 (11.482) ‘There from... etc.‘

yathfi ..... aikyfit (11. 483) W: sambanmmpupamb-owtng to the

just. as l-le who is associated with the quality of impossibility of relationship.
being mind-made and Other such qualities is one
snatss (411)
and is therefore the only object ofworship and so,
there being no distinction ofform. thereis oneness na hi .....
of the vidyt'zs.
God who is different from nature and soul cannot
M.IlI.iii.21 (111.191) rule them unless it be through some relationship.
Conjunction, inherence and anyother relationship
such qualities us ‘being three-footed’ etc. being
are not possible.
connected with the Supreme and hence being
eternal. M.]I.ii.38 (11.110)
as'arimtvil .....
‘elm surfibandhit-because of the connection.
Pasupati is spoken of as one without u body.
M.IV.ii.19 (IV.64) Therefore, be could not be connected with the
m'fii ..... bhfivaft (I. 65) world as its creator, like the soul that has lel't the
body.
Although in the night there is no external Sun,
still there is always the association ofthe rays of the Wrafitbhavfit-for that is possible
internal Sun with the nerves.
S.1.iii.26 use)
m sambhandhfit-berause of connection sanibhauati .....
s.rv.itt.s (825) Because it is possible for the divine being and
asli ..... bnihmaqzarr't others to have the desire etc., that confer

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rim s'afitbhavfil 261 M: sambhogapi'fiptift
competence. Even the gods can have the hankering s.m.tii.2s (651)
for liberation, and ability. They are not debarred
san'rbhrti ..... yoga-It
anywhere.
R.I.iii.25 (11.32) Such exalted qualities as the passession of
unchallenged powers and pervasion of heaven
teyirir ..... etc. are not to be combined with such meditations
On account ofthc possibility ofwant and capacity as that of Sinclilya, on account of association with
on their part also. Want and wish exist in the case special abode.
of gods since they also know that supreme R.III.iii.23 (H.483)
enjoyment is to he found in the Highest Brahman
who is a mass of auspicious qualities. And the The holding together and pervading the sky.
requisite capability for worshipping the Brahman san'tbhfli ..... (17.484)
appropriately results to them in consequence of
their possessing bodies, organs ofsense, etc.,wh.ich 'Sambhytidyutgltipti ‘is a cumulative compound, and
are highly active and eficient. thus assumes the form of the singular. Although
the qualities of supporting etc. are mentioned in
M.I.iii.26 (1.297) the scripture in a general manner they should n ot
as the qualification exists be included everywhere.
san'ibhauati ..... bhfivfit It is not possible for the quality of pervading the
heaven to be included in the meditations which
For indeed eligibility behoves those who were
fall within the range of small places.
human beings (before attaining the status ofgods) ,
as they possess the exalted faculties of mind etc. M.I[l.iii.24 (HI.196)

MEL snn'tbhavfit-since it is possible The attributes of ‘being the nourisher‘ and

‘pewader by light’
s.iv.1.7 (782)
sarhbltm' ..... anyesfirit
sambha'ufit ..... (783)
‘Being the nourisher’ and ‘Being the pervader by
Meditation is possible only in a sitting posture. light‘ are also attributes to be comprehended in
Updsanfi consists in setting up a current of similar the meditation.
thoughts, and that is not possible for one while
walking or running, because movement ctc. disturb
W: smizbhngaprfiptib-ettainmen t ofexperi-
the mind.
ences
R.IV.l.7 (H.580)
s.t.u.s (103)
irinaqa ..... sarhbhauali
05mm ..... jamsajyeta
lndecd it is only he who is seated that can have
possibly one-pointed attention. Now, un accountofItsall-pervasiveness, like space,
Brahman is connectedwith the hearts ofall beings
M.IV.i.7 (“7.16)
and since lt is nondifl'erent from the embodied
because only in the sitting posture. the distraction soul owing to the nature of consciousness, the
of mind becomes minimised. conclusion may be drawn that. Brahman will
experience happiness and sorrowjusr like others.
W atfit sambhmdyuwaps api-unchall-
R.I.ii.8 (1.229)
enged power and pewasion of heaven also
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W sarizyadvfima 262 ‘HUT san'wam

fivasya ..... ilz' filh'l'l' .mn'tyagHonjunction

lt may he. said that if the Highest Brahman is S.n.ti.17 (s77)
assumed to dwell within bodies like the individual
soul, it follows that, like the latter, 1t is also subjeCt
yuta ..... safl'tyogah
to pleasure and pain, sttch experience springing The relation between two things artificially
from connection with bodies. combined is conjunction (according to Nyz'tya——
M.1.ii.B (1.173) Vaisesika).

jiva ..... a! m sariu'idhane-in samidhi

lt may be said that the individual self and the $.Ill.ii.24 (sot)
Supreme Lord. being in te same body should
equally undergo the experiences of that body. nfii m .....

The Yogins realise, during samfidhi, this self

m safinyadufima-Jesort of all blessings (Brah- (Brahman) which is free from the entire universe
man) ofphenomenal manifestation. Smimidhana means
s.m.ia.12 (634) the act of devotion. contemplation, deep
meditation and such other practices.
R.I.tl.15 (1.311)
R.111.ii.23 (11.441)
W1 smityumane tu-but in the abode of Death in worship
s.m.t. t s (547) samyak .....
tu ..... Only in meditation which has attained the
condition of loving devotion. results the direct
The work ‘tu’ refutes the other point of view.
pet'ceptionofI-limand notin anyother condition.
Those who do not perform any holy acts etc. enter
Worship which has attained the condition of
into the place ofDeath (that is hell) and suffer the
devotion is savimidhana.
torments of the hell.
M.111.ii.24 (111.127)
R.111.i.l3 (11.416)
in worship
sarhyamane yamas'fisane .....
apt' .....
The word ‘tu ‘sets aside the objection. Those who
do not perfonn religious and other works of Evenwhen He isworshippedwith intense devo tion.
meritorious nature, at first experience in the Lord remains only unmanifest.
san'tyamana that is under the command of Yama,
the God of Death, the pains inflicted by ltittt. ‘Gill? smiwam-control (of senses and organs)
M.111.i.14 (111.36) S.Il.ii.33 (403)
only in hell R.11.'ti.Bl (11.308)
The particle ‘tu 'in the sitm has an emphatic force. smr't'uam ..... n'tpaft
Only after having fullyundergone the punishment
dealt out by Yama in hell... (ln thejaina system) Sam'waru is known to be that
resU-aint of the sensory organs which has the

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FiEFi san'wmga 263 m saritsfimvyapades'rit

nature of mental concentration. which are a creation of name and form called up
by ignorance. It does not exist in reality.
W san'warga —-place of merger R.r.i.1 (1.7)
$1111.31 (203) Smitsfira means the circle of mundane existence
w'zyn consisting of frequent births and deaths and all
their consequences.
‘R'E'ifiifll' san'wargavidyfi-worsh i p, where Brahman R.I.iii.2 (ILB)
is taught to be worshipped as the all-absorber
(alto/.13). 1214150 . . -. . . san'tsfimlt

§.[l.iii.8 (436) Snn'tcfim is nothing else than the assumption ol'

name and form, under the influence of that
R.I.iii.33 (11.76) association with non-intelligentmatterwhich an'ses
from the merit and demerit ofworks.
'Ei'FEIFL switch-knowledge
M.lIl.i.1 (nu)
s.t.iv.1 (22s) ‘Itht'ttabandhasm smiur'zralt'
R.l.i.1 (1.135) Transmigration consists of the gross environ ment
of the elements.
'Fi'a'fi‘ st:rh1.’erlaaa—ltnnWledge

R.l.i.l (1.138) flan-flat savinfirabha-seed of transmigration

an. . . sanlvea'anaui (£111 (£142) $1.121 (s;

Br being conscious or knowing, we understand avidyfi
the illumining or manifesting ofsome object to its
ovm substrate (Le. the substrate ofknowledgelby m sathsfiravyapadesc'tt—li‘or, there. is
its own existence (Le. the existence of kn owledge) declaration of the transmigratnry state.
merely.
s'.tv.a.s (806)
WW sltfitturgajriwctkatva—b0m out 0f a yom' ..... vyapadoft'zt (807)
combination of many materials The state of transmigration is described thus 1'01‘
s.n.a.1 (352) the ignorant alone. ‘Some souls enter the womb
for acquiring bodies and others follow the
‘that .smiufim-tran smigration motionless in accordance wtih their past works
andin confomtitywith their knowledge‘ (Kali. it‘. 7).
s.n.t.22 (s29)
R.IV.ii.8 (II-599)
avidyzi ..... avacfima
san'tsfimlt ..... ili
Mundane existence, characterized by the non-
accomplishment of beneficial results etc. is an Sarina-am, having the cltzu'acteristic of connection
error arising from the non-recognition of the with the bocly, is indeed taught to continue until
difference from the soul of the limiting adjunct the attainmentofthatcontlition, as in the following
constituted by the assemblage of body and senses passages. ‘So long...etc..’ etc. (Ch. VI.I4.2).

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'
W sa n'tskfi'ra 264 'H EH m brahma

M.1V.ii.8 (“7.52) brahma ..... ilyfidisu

The individual withdrawn into Praky'ti goes to the 1n the contextrelnting to the teachings ofBrahman,
srm'tsfim. the ceremony of initiation is mentioned as
necessary in the following and other passages, ‘I
W s-minkéra-reflnement shall. ..,' etc.

5.1.1.4 (24) M.1.iii.36 (1.321)

( 1) sa titskfim ..... v6 aspa ..... parimarfr'u

What is called purification may be either by the 1n the text. ‘Let the bn'lhmazza be initiated at the
addition of merit to what is to be purified or by the age 01' eight and let him be taught scripture‘, the
removal of defects ceremony of purification is mentioned as the
immediate preliminary condition t0 teaching
(2) S.n.ii.19 (382) scripture.
latent impressions or attitudes
W smitskrtamati—purified mind
(attachment, detachment and delusion arising
from that false knowledge) smatus (637)
R.l.i.1 (1.33) m satitstava—eulogy
refinement s.m.tv.2o (731)
san'tshfim ..... yuhtam
W suritsfltfina-configumtion
By 'smr'tskfim' is understood an action whereby
something becomes fit to produce some other R.1.i.1 (1.126)
effect. Sufidhyfiya is a saritskim in relation to Vedas. san'tsthfinmh ..... anusandheyarh
R.1.i.4 (1.147) Configuration is well-known to be that which
san'tskfira ..... constitutes a thing’s own peculiarity, and so it. has
to be severally synthesised by perception in
Refinement. indeed, is accomplished either hy accordance wtih the thing that is perceived.
the removal of defects or by the addition of
excellence.
11E?" smith/mtfi—an agent bringing about the
combination.
m satnskr'tmparimars'fit—0n account
ol' the mention of purificatory rites s.n.ii.19 (382)
91.1136 (211) ‘RIF sa brahm-tat (ether) is Brahman.
yad ..... ca (212)
R.1.ii.16 (1.511)
In the contexts where knowledge is spoken oi‘,
filu'ts'aft paran't brahma .....
such actions for acquiring the right to knowledge
are declared as investitnre with the sacred thread 1n the passage in the Chfindogya Labamisad, ‘\Vh at is
etc., as in the text, ‘Him he. . .,' etc. (Sabam Bhfisya ka is the same as kha; the ether denoted hy the
BEL-0.3.13). word ‘ka’is no other than the Highest Brahman‘.
masses (1.80) malt ..... (1.1.16) (1.322)
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W sugugtab'mhma 2 55 WW sutyahfima

It is the Brahman, who is of the nature of infinite R.I.i.l (ii) (1.39)

and indescribable bliss that is mentioned in this
unpaui .....
very passage, ‘The Brahman is supreme happiness;
the Brahman is ether‘. Intelligent and non-intelligent beings, at the time
of the origination of the world are called sat and
11W sugupabralnmflualified Brahman tyai (Vida. TaiJI. 6. 1) where Lhe individual selfwhich
is intelligent and the non-intelligent Prakrti in its
s.r.a.2 (99) undifl'eren tiated primordial state, are respectively
R.I.i.l (L252) called sat and tyat for tlie reason that Lhe iridi-
vidual sell' is incapable ol' undergoing any
W smiketayitypunqaflny person who u'ansforniation and the non-intelligent Prakjrti is
capable ofundergoing transformation at all times.
fixes by convention (the relation between words
and their meanings). R.I.i.l3 (1.221)
R.I.i.l (a) (1.38) aha .....

In the scriptural passage, ‘He created. . .,‘ ctc., the

W sar'ighfimbhh'mJoi-marion of an aggre- two things, namely, the intelligent thing and the
gate non-intelligent thing which are denoted by the
R.II.ii.18 (H.296) expression ‘all this’ are separately pointed out by
means of the words ‘sat ‘and 'tyat’.
‘We’ ‘saccitm '—One who meditates on (the
Brahman) as pure cxistcncc. ‘HF-I satyct—trtlth
R.I.i.1 (1.252) 9.1.1.1 (2)
This passage in which the above term occurs is satyam cidfilnui (V.M.9)
quoted in full in the Vedfinhasar'cgraha ofRimanuja.
The true is the intelligent self.
‘Edsel-existence R.I.iii.7 (1.15)
R.l.i.l (ii) (L45) satyafabda ..... in'

jfiénaikikfim ..... That which is pointed out by the word ‘Truth’ is

itself die Great One and so it is the Highest
existence which has altogether the nature of
Brahman who is called the ‘Truth’.
intelligence.

mime satkfiryavfidaqheory of pie-existence W satyakfima-one whose wishes ‘are true

of the effect in the cause. (Brahman)

s.n.i.1a (s20) S.m.st.12 (634)

adhered to by Sinkhyas and others R.I.i.1 (1.194)
R.Il.i.15 (H.235) M.IV.ii.16 (W58)
released person
“Mm! tyal-Lhe intelligentandnon-intelligent
tat ..... salyaluinwlva'rr't
principles

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m .mtyaprtrla 266 m W sallmimrt rtvamsyn.

From the s'ruti statement it is known that the yalalj ..... upasan'thfiyante
desires of the released are real, because those
Because tlte qualities of being the satya and others
desires are not diIIerent from the desires of the
which are mentioned in the first section and
Supreme Lord.
confirmed in the subsequent ones, are finally
summed up in the statement. ‘All this has that
W .mtyrzpadrtqhe term ‘Existence' Brahman for its sell'. That is real. That is the Sell‘
R.I.i.2 (1.113) (Ch. V1.8. 7).
mtm ..... mhitatufit
W satira-sacn'fice
Here the word ‘Existence' denotes Brahman as
M.IV.iv.l2 (IV.108)
possessing the state of the unconditioned being.
By this word the non-intelligent thing (matter) If there are more than one yajamfina the mcrifice
which is subject to modifications and the intelligent is called a sattra.
thing (the individual soul) which is associated
with it are excluded, because those two things are W sumo-mind
not capable ofunconditioned existence, owing t0
the fact that they are capable ofexistingin van'ous ssst12t111)
states, so as to assume various names. R.H.i.13 (IL258)
existence
m salynsmr'rkalpa-one who wills the truth
(Brahman) tyauahfimyog'atr't hi salt-omit
Saat2tss) Existence is indeed the possession ofthe capability
of being an object of practical utilisaion.
True resolve can be thought of only in the case of
the Supreme Brahman, lt being possessed of
W satmadlmma-charactcristic of .mllva
absolute power in the matter of creation,
continuance and dissolution. 9115(55)
R.1.ii.2 (1.292) ya! ..... jmtsiddhan't
apmlihatasan'tknljm Sfinlthyas say that knowledge is a characteristic of
‘One whose will is never frustrated‘. saliva. Yogins possessed of body and senses are
well-known t0 be omniscient by virtue of their
M.IV.ii.16 (IV.58) knowledge thatis a characteristic of sattva, itheing
released person a familiar fact that omniscience follows from the
highest perfection 0f sattua.
muktfinfin't ..... briihmz
sallvum ..... iii (V.M. 101)
In the Brfihma it is said, ‘The atu'ibute of having
real desires as well as real power possessed by the The quality of sntttm indeed, is of the nature of‘
manifestation. ln its unexeelled state, it forms the
released is true only because they agree with those
of the Supreme Lord’. course ‘of omniscience. So they say—‘lt is
unexcelled and forms the cause of omniscience.‘

W: satyfidayah-satya and other qualities.

W m sattvc'tcca avamsya-also owing to
R.lIl.iii.37 (H.505) the existence of the posterior one
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W sadrtmcrhabdau 267 “Eat-‘I m nrlhyrwat

$111.16 (318) indeed. for none ofthe means ofknowledge apply

to it. That is to say. the whole world of objects has
ya! ..... fisit
to be established as existence only by means of
The subsequently originating effect is heard of in mental cognitions. and all cognition relates to
the Upanigad as existing in the cause in identity entities or non-entities. And ifit be held that the
with it before its own origin, for it is stated in the objectofa cognition, which has to relate to entities
text, ‘This world...,' etc. (Ch. VLii. l). This is a or non-entities-has neither the characteristics of
further ground for tlre non-difference of the effect an entity nor those ofa non-entity, then all things
from the cause. might become the objects of all cognitions.
R.n.i.17 (11.259)
‘Hm sadfiynmnrz—enrities having existence as
apamsya ..... mmnyutvurr't the repository
On account of the existence of the posterior, that S.I.rii.1 (r46)
is the effect existing in the carrse—for this reason
also the cfl'ect is non-different. from the cause. all beings

M.II.i.17 (11.34) Fm .mriynmukli—instantaneous liberation

and because there exists the inferior only s.1.i.rr (so)
avarasya ..... sattvfil
112's sandeha-the term 'samieha '
For the inferior only, that is, that means which
owes its existence to Him exists and is under His R.1.ii.26 (1.542)
control.
:andeha ..... agate
‘Hm snrlasacrhabdau—the terms 'being'and The term 'snndehu'rneans the middle part of the
‘non-being’ body, in the contextwhere the form of vuis'vfinam
R.1.i.l (ii) (1.39)
is described.
R.I.ii.33 (1.380)
The words ml and amt refer to intelligent and
non-intelligent beings in their distributive state. sandeha bahululj .....
nr'ztm ..... vamnc'zt The trunk of this meditating self is Bahuln. The
meaningis thattlre trunk ofrhe worshipper himself
lrr the passage 'misad. . ., ‘etc. there is no reference
is the slty forming the trunk ofrhe Supreme Self.
whatever to something not definable either as
being or non-being; the terms ‘being’ and ‘non-
being" are applied to different modes of being at ‘HP-ll sandhi—union with upfisa m'twlrich ul tinrately
different times. leads one to the Lord
R.1.iv.6 (11.108)
WW sadnrmirrildtyagm-difl'erent in nature
from that which is as well as that which is not m sandhya'uat-—a5 in the state of dream
R.1.i.l (ii) (1.6) 91v.iv.13 (855)
sudszul ..... yathfi ..... syu/r
A thing of such kind would be inexplicable The liberated souls can have their desires for

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‘HT-Q’ sundhye 268 FLT-[11%; sajita gate/3

manes and others l'ullilled through their minds m sanvficya—expressed by the smz (desitle-
alone by merely feeling their presencejust as one rative)—sufl‘nt
would have them in a dream.
S.I.i.t (a)
R.IV.iv.13 (H.645)
at'agati ..... karma
yalhfi ..... bhur'zhte
The knowledge culminating in realisation is the
1n the passage ‘So then. . .,' etc. (Bf. W310), in the object of the desire expressed by the sari-suffix.
condition of dreaming the individual self enjoys
with the help of chariots and such other auxiliary W sapaksa—positive illustration
instruments created by the Lord.
R.I.i.3 (1.125)
M.TV.iv.13 (“7.109)
yatlui ..... upajiattel} (I. 109) “11%: mpm gnteh—-Seven in number because ol'
being so understood or on account of the going of
There is the experience (offeelings) in the dream-
the seven
state, although there is no awareness ofthe external
body. likewise in the state of liberation also, Sums (498)
experience can be accounted for even in the
yatafi ..... (499)
absence of a physical body.
The organs are surely known to be seven in number
‘Ra’ sandhye—in the intermediate stage from such texrs as, ‘From Him. . .,' etc. (Mu.!l.i. 8)

smart (561) iyan'i ..... ilyatra (501)

By the term ‘intermediate stage‘ is meant dream, An alternative way ofexplaining the two aphorisms
for such use is met with in the Vedas as in, ‘The is: The {mines must be seven in number, since the
dream. . .,' etc. (B!.IH.‘9). It occurs at thejuncture Upanisad mentions the departure ol'seven only at
of the two worlds—the other and this. or between the time of death in the text. ‘When it. . .,' etc.
the two states ofwaking and deep sleep; therefore (B_r. IV. iv.2).
it is called the sandhya (intervening stage). R.ll.iv.4 (H.391)
R.IILii.l (11.425) on account of the going of the seven
sandhyarit ..... sMnan'z tim' ..... 1'ti
Sandhya is called the state of dream according to These senses are seven because movement, which
the scriptural statement, 'Sandhya is the third consists of moving through the worlds along with
intermediate state. the dream state‘. the individual self, both when it is born and when
M.HI.ii.1 (m.71) it is dead, is declared in the scripture to belong
only to the seven senses in the following passages,
s-unjmah ‘These worlds are seven...,‘ etc. (Mull. 18).
state of dream M.ll.iv.6 (H.225)

W sanmt'th-Existence as their source. Seven are the organs of knowledge

S.I.iii.1 (146) jfiimdn'ya apeksayfi .....

all beings The number seven for the organs is stated with

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W ‘5| sapla ca 269 m samanvayél

reference to the intellectual organs, because the The seven prim are the five senses together with
Magdalen Ujmnigad states, ‘In every person, there manas and buddhi.
are seven organs constituted for the purpose of
producing knowledge‘. The seven are as follows: W11! sapkzbhuriginuya-sevenlbld doctrine
car, eye, skin, tongue, nose, mzmas and buddhi.
snitss (404)
W? sapta ca-also seven (hells) The sevenfold doctirne ofjains is as follows:
slums (54a) (1) a thing is (2) a thing is not (3) a thing is and is
not (4) a thing is indefinable (5) a thing is and is
ajn' m .....
indefinable (6) a thing is not and is indefinable
Seven hells counting from Raurava are described (7) a thing is, is not and is indefinable.
in the Purfiguu, as the fields of reaping the results
R.Il.ii.3l (H.309)
of bad deeds.
R.m.i.15 (H.417) W saptasflua-fltual of the seven Suns
papa ..... .vma'mnti RJII.iii.3 (11.462)
The smm'r declare the seven hells beginning with sapta ..... karma (S. SJI. 462)
the Rnum-na, as the places to which those who
perform sinful deeds have to go. The seven Suns are named aslroga, Bhnija, Papara,
Patm'zga, Svamara, fyotismin and Vibhira.
M.lIl.i.16 ([1139)
In the t'trata, the temporary hells arc said to be Wk: samadars'inah-Those who perceive the
Rauraua, MahE-mum-ua, Vahni, Vaimmgti and same entity continuously in all living beings (the
Kumbhipfika, and the two eternal hells are called sell‘).
Tc'tmisra (darkness) and Andha-tzimism (Blinding R.I.i.l (L241)
darkness). These are the seven chief hells.

Wsamanvayfit—because of the harmony

W mpmjxuifi'rthaAeven categories
S.l.i.4 (15)
s.n.a.33 (403)
mmesu ..... yuhlfi
sapta ..... izfima
indeed in all the Vedfintas, the sentences run
Categories approved byja'tnas are seven : (l) the together as having [or their purport the teaching
soul (experiencer), (2)11011-soul (theexperienced ofthissense: ‘Existence alonewas in the beginning‘
objects, (3) impulsion (01' sense-organs towards (Ch.W.ii.1); ‘One alone without a second‘ and so
objects), (4) coitu'ol (ol' senses and organs), (5) on. Besides, when the words in the Upanisadic
austerities (which completely demolish meritand sentences becomefullyascertainedasbutrevealing
demerit through experience ol' happiness and the nature of Brahman, it is not proper to fancy
sorrow), (6) bondage (acLion) and (7) liberation some other meaning.
(or continous upward movement)
samyak rm-uayalt (P. 445)
‘FE! UTII'IT: ' ‘septa pn'infilz '——seven Paine: ‘proper construing of the words in sentence‘
R.I.iv.9 (H.117) findinfirit ..... iva (P. 446)

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W1 sa'manvayfit 270 WW?) sumtwuniyu-nle

Each word in a sentence has a simple meaning anvaya .....

which is mutually independent and unqualified.
Brahman is primarily connected with all the
These words tu'e not in need ol'auy special kind ol'
scriptural texts. The connection consists of
mutual expectancy as such. What they need is that
indicatory marks, consistent reasoning etc.
simple syntactical connection by which unitary
cogentideu which is not altogether dill'ereutlrom ulttan't. . . . . garityam (1.66)
the individual meanings would emerge. 'l'his is on
In the Brhatsmr'ihiti it is stated; ‘The beginning,
the analogy of the words in the statenteutlike ‘this
the conclusion, repetition, peculiarity, the object,
is that.‘ .
the explanation of purpose and suitablencss are
won't ..... avagantavyam (V.M. 63) the circumstances bymeans ofwhich the purport
is to be determined.’
1n the same way it is to be understood, through the
consideration of what goes before and after, that Accordingly whenwith I efereuce to the beginning
other texts too have Brahman for their purport. and other indicatory marks, the purport is
consistently sought to be discovered that the
R.I.i.4 (1.133) Brahman alone becomes the subject-unuter ofthe
on account of His constituting the true purport s'fistra.
(of the scripture).
m sumanvdrumbhu‘quit-because there
kutalt ..... .tamanvitfinfim (1.114 (L134)
is connection.
Brahman‘s constituting the true purport of the
S.In.iv.5 (720)
scripture is the same as His being the Highest
object of hum an pursuit; because Brahman who is lrm't ..... tlidyr'tyr'tlt
the highest. object of human pursuit is alone
Knowledge cannot be independent since in the
intended to he denoted by the s'c'istras. All the
text, ‘It is ....‘ etc.. (B7'.lV.iv.2). Knowledge and
Upanisadic passages such as the following and
work are sccn to act in association in producing
orhcrs have to be interpreted to mean the very
the result.
same thing-‘From whom all these beings are
born‘ etc. The true purport of the scriptural R.m.iv.5 (H.539)
passages is Brahman who is the cause of creation,
taut .....
preservation and destruction of all the worlds,
who is hostile to all that is evil, who is an ocean of in the passage, ‘Both the...,‘ etc. (By.W.4.2), the
innumerable equalities and has the nature of association of both viriyfi and Itm-mrt together is
unsurpassed bliss. seen. This coexistence happens only when the
vidyis form the accessories to karma.
sammwayal} ..... (I. L4) (I. 163)
M.m.iv.5 (1111.287)
The term mmanrtayalt is explained as saw'tyag
anuaynltsamanvayah. It means the proper purport, from sm'pture which states that marga etc. are
that is, such a purport as constitutes an object of chiefly thc products of actions
human pursuit. The fact. that. scripture forms the
‘In the Maithams'mtiit is saidl ‘lt is only action that
means of proving Brahman is undoubtedly
produces the body ofthe gods, ofmen . . .,‘ etc. The
established.
word ‘.mn't’ shows that action is the important
M.l.i.4 (1.64) means and not the secondary.
because lt is primarily connected
W samaunniyante-(madc to) merge
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m
‘em sama'ufiya

swam
sama-ufiya

s.tv.ii.13
s.rv.ii.13 (810)
(sto)

m .samavfiya—lnherence
samavfiya—lnherence
27]
2'7]

R.l].ii.l2
ayuta
Whatever
W
W .mmsmvastuvisajfitiya

.....
.mmstavrcstuvisajfit'zya

R.l].ii.l2 (11.29”
(H.29l)
(twin ..... abhyupagamyatc
Whatever forms
abhyupagamyate (H.292)
the cause of
forms the of the
the perception here
here
s.n.i.18
s.n.i.1s (320)
(32o) of things which
of things inseparably associated
which are inseparably associated with
philosophy, the
Nyr'iya philosophy.
According to Nyfiya the relation
relation each other
each other and stand to each
which stand
and which each other
other in
in the
substance and
between substance
between and quality. genus and
quality, genus and relation of
relation the container
of the and the
container and contained, that
the contained, that
individuals etc. is lnherence.
individuals lnherence. samavfiya (coinherence). If
is samaviya If in
in regard to genus.
genus.
species etc. which perceptions of
which are mere perceptions of
S.n.ii.t3
S.H.ii.l3 (371)
(s71) existence, coinherence
inseparable existence, coinherence is admitted
admitted to
capable of
be capable about that
of bringing about condition of
that condition
nanu .....
namt ..... grhyrtm
gjrhyrm
the perception of
being the of inseparable existence;
of
existence;
Now, lnliet everlasting relationship that,
lnhet ence is an everlastingrelationship that finally lead
this will finally regressus ad infinitum.
lead to regressus infim'mm.
actually grasped through the
is actually idea of
the idea of ‘here’
‘here’
along with the things inhering.
the things M.ll.ii.l3
M.ll.ii.13 (11.85)
(H.85)

s.ti.ii.17
é.tt.ii.17 (377) .....
kfirya ..... angikfirfit
airgikfirfit
Vaisesikas admit
admit the
the relation
relation ol'litl'terence
ol'htl'terence between
.....
ay'u m ..... wmuvfiyalz
ayula samuvfiyalt
the cause and
the cause
between
and effect. But this assumption of of
Relation between
Relation between two naturally inseparable
inseparable mmavt'iya
.mmavt'iya is not authoritative.
authoritative.
categories is Inherence
Inherence (according to Nyiya-
Nyaya-
vaiscsika).
vais'esika).
msumuayM-apa—(inherem)
Wsumvfiytké'apaqinheren t) material
material
R.lI.ii.l
R.II.ii.l 2 (11.292)
(H.292) cause
s.Li.5
.....
uyuta ..... smnavc‘tya
smna'uéya S.Li.5 (35)
(as)
Whatever forms the
Whatever
of
of things which
cause of
the cause the perception here
of the
which are insepatably associated
here
associated with
with
anin’u‘ca
.....
anirits'ca .....
The
The followers OIKanida infer
followers ofKanada atoms as the
infer atoms the material
material
other and
each other
each and which stand to each
which stand each other in the
other in the
rcaltion ofthe
ofthe container
container and contained thatis
the contained
muse.
realtion and the thatis

W
coin heren
coin heren ce.
ce.
new: individuals on the
samasflkgetrajfia—the individuals
misfit-m samastiksetrajfia—the
sumavfiyfibhyugamfil-on account totality (Brahma)
totality (Brainnt'i)
W sumuviyfibhyugamét—on
of
of assuming In herence.
assuming In herence. R.I.iii.12
R.I.iii.12 (11.27)
(11.27)
S.tt.ii.13
S.n.ii.ts (370)
run-law samasfipumsaAndividual souls in their
rte-law samasfipumsa—individual
samam‘zya .....
samaufiya ..... 5a manhayiturh
samanhayituvh totality (Brahma)
(Brahma)
‘And by reason of
‘And assuming lnherence'
of assuming lnherence‘ is to be
be R.t.iii.12
R.I.i.ii.12 (11.28)

m
connected
connected with ‘there can be
with ‘there be no creation
creation or
dissolution’ in the
dissolution’ in previous aphorisrn. Vaisesika‘s
the previousaphorism. Vai§esika‘s ‘Film :amasfisrsfl—collectivc
samas;isr._r_ti—collcctivc creation
creation
theory is thatthe
that the dyad, originatingfrom two atoms,
atoms,
becomes entirely dissimilar
becomes entirely dissimilar to these two, and
to these it R.[I.iv.l7
and it R.lI.iv.l7 (H.400)
(H.400)
both of
inheres both
inheres oi‘ them. But one accepting such
them. But such a
view cannot substantiate the
cannotsubstantiate ofthe atoms as Wsamiammmaja'aya—diiferem
the theory ofthe Wsamlavastuvisaja'fiya-difierent
the
the cause. from all
from all things
things

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twefinma samrzslopc'tsana 272 W W slum-Mire atlhikfirficm

R.l.iv.22 (H.156) consists ofbliss and wills the truth, connects Itsell'
with the pusage, ‘Non-being...,‘ etc. (TaiJI. 7).
Supreme Person.
M.I.lv.16 (1.374)
Ws'anutstqfisanamcditation 0n the total Because words denoting the Supreme Sell‘ are
aspect culled from other sources and employed.
Stunts? (706) .walalj ..... saitlwlilatvfit (1.3 75)

WT: smith-those. that are equals Because allwords primarilydenoting the Supreme
Brahman are culled out and employed in the
M.IV.'ti.13 (W56) conventional sense for currency.
samfini ..... bhavati
m samfilthyfi-name
Now the equals are the manifestation of Brahman
by whom creation, sustenance, destruction, order
Sutures (657)
and activity are brought about; for it is all one. M.l.iii.24 ([186)
(parallel passages)
Msamt'tltttrqfil-because of allusion.
S.1.iv.ts (253) PM .ranuikhyfina-corroborative statement

tatalt ......tamr'tlcarsaguil M.I.ii.25 (1.218)

Because the word ‘existing’ is used in common ‘H'q'li'l'i' atfizarrair sama'cr'tre mlhiltirficca—because
parlance to imply things manifested through it is in the samriciira and on account ofcompeten ce
names and forms, Brahman which surely existed
before creation is mentioned here as though nun- smarts (6 21 )
existent before creation in a sccondmysense owing sa mfiaire ..... ( 622)
to this ubsense of manifestation. This is how the
text. ‘In the...,' etc. (Chills-ix. l) has also to be The followers of the Atharua'ucda read of this
construed, [or the same is alluded to later on with (si'rovrata) also a Vedic vow stated to be so,
the words, ‘That was existence‘. mentioned as a feature 0f the study ol' the Veda, in
the Samfzcfim, in the book importing instruction
tadvfi ......ramfiharsfil (254) about Vedic. vows. The text ‘one that...‘ etc.
Even on the text, ‘This universe... ,' etc. (BrJ. iv. 7), (Mulllii. I I) states about the competence of the
the dilIerenu'tation of the universe is not spoken person concerned.
of as proceeding without an ordainer; for iu the R.Hl.iii.3 (H.461)
text ‘l-le has.. .,' etc. (Ibid), the ordainer is alluded
to as having entered into the differentiated because there is an extended application of this
products. rule in the Samficfim

R.l.iv.15 (H.131) .ramr'icfire ..... alidefiz't (462)

from connection Because this rule is extended in the work known as

snmc'tcfimthus, ‘This also, in addition to the .s'irovrata
asadui ..... is explained as a ccremouy relating to the Veda, '
The fact is that the omniscient Brahman, who M.lll.iii.5 (111.160)

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mama mmfidhyabhfivficca 2 3 ma samEm-t ca

because there is eligibility for observing all the When successive creations take place, they are
enjoined duties brought into existence exactly like the previous
creation. From the facts that the pattern of
3011/4 .....
behaviour is the same in every cycle of creation
All those that study and understand the Vedas are and that the mighty divine beings can recollect the
alsofitfor properlyobsetving the duties prescribed lives in the earlier cycles of creation, it follows that
in them as stated in the text. ‘Everyperson . etc. the particulars in each creation emerge with the
same characteristics of names and forms.
WW sarizc'zdhyablifiuficca-and because of R.l.i.ii.29 (11.66)
the negation of deep meditation
samfina .....
Saunas (469)
Because there is a con Liit uetl identity in the names
r0’ i ..... and forms of things.
Samrizllu' (deep meditation] is taught in the The Highestperson remembers at tlte con trlnsion
Upanisadsas a means for the realization ofthe self. ofthe process ofuniversal dissolution the universe
This meditation, too, cannot be reasonably in its original configuration and then emits the
sustained if the soul be not the agentofmeditation. entire worldjust as it had been before, from the
Mahat down to the Brahman-egg and Him-pyri-
R.II.iii.38 (H.373)
garbha. Having thereupon manifested the Val/tr
buddhcl; ..... hart/i in exactly the satne order and arrangement. they
had before. and having taught the new creation
If the intellect were accepted as the agent of
to Himayagm'bhu, He entrusts to him the new
actions, then thatitselfwould he the agent even in
creation of the different classes of being gods
respect of the concentrated meditation (samidhi)
and so on._just as it was before.
which forms the means of attaining salvation. But
that state cottsists therein that the meditating M.l.iii.30 (1.310)
being realises its difference from Prnltrtiand thisis atim .....
a conception which Pralty'li itself cannot form.
Therefore tlte self alone is the agent. ‘The gods who attained liberation in the past, and
those who are going to attain itin future may come
M.]1.iii.39 (H.195) hack in a cycle. Even then there isno contradiction
on account of the absence of the feeling in him 0f in as much as in each succeeding aeon they are
being perfect created by the Supreme Lord as in the previous
aeon, giving them the same names and forms.‘
sa mr'tdhfina .....
“FIT? .tamtinzi ca-and (the mode of departure
Because the dependent. state of the soul appears
from the absence of the sense of being is) the same
accomplished s.tv.ii.7 (805)
wurit. . . . . iravapz'tt (806)
m smminanimaripatvfit-owing to
the similarity of names and forms lt. is but proper that the departure as described in
such texts as ‘Speech is. . .,‘ etc. fCh. VLw'it'. 6,‘ should
s.t.ia.so (197) be the same for the knowcr and the ignorant upto
atas'ca ..... (201)‘ the point where they start for their respective

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Fllfi' QE samfi'ne evan't 274 Wm samr'thfirr'zt

separate paths; for this is spoken ol' without any upirualve .....
distinctive specification.
Even among the extraordinary attributes the
R.IV.ii.7 (11.598) compreh ension must take place on ly ofthe general
attributes.
m'dusab ..... samini
The departure ofthe selffrom the bodyat the time m samivartana-tetttrning from the tea-
of death is the same even in the case of the man of cher's house after the completion of the study (of
vidyfi as it is in the case of the man without uidyfi the Vedas)
upto the commencement of the path.
9111.1 (282)
M.IV.ii.7 (IV.49)
Pm/q'ti 111mm samfisamé—equal and unequal (Prahrti)

rles'amlt ..... samfinfi M.IV.ii.13 (IV.56)

Praltjrti to whom 'Nfi'the Supreme Being is 'sama’ samisamfi .....

(equal) in point of pervasion in time and space. ‘Indeed Pmkrtt' is both equal and not equal to the
Hence Pmkrtt'is samr'im'z. Lord; for she is eternal, destitute of old age hut
subservient to Him‘.
m Ila" samfine evarr'r-(the meditations) thus
being same Wsamihfirfit—becttuse of the rectification
s.nt.iii.19 (s46) Smartss (711)
stamina ..... (648) in‘ ..... sficayati (712)
1t is precisely through the presentation of similar The text implies through this indicatory sign that
traits that ‘the meditation of Sindilya‘ occurring the conception mentioned in one upa-nisadis to be
remotely in the ‘Agnimhasya'is shown to be the added to the conceptions found in other upanisads
sarne as the meditation here (in the tadimgzyaha). on the basis of common relationship with the
RJIIjiiJ'I-l (11.481) object ol' meditation spoken of elsewhere.
(the qualities) thus being equal. R.H1.iii.61 (11.583)
yuUu] ..... hoty ..... djs'yate
There being the same_characteristics in regard to The rule about clearing up the defect of the
the Brahman in the Séttdilya VidyEi taught in the meditation is seen in the passage, ‘From the
Agniralutsyaand the Brhadfiranyaka Upanisad, there etc. (01.1.55).
isoneness ol'm'd'yfis. In the Ag'nimhanu the collection
M.111.ili.65 (111.278)
and the qualities consisting of being mind-made.
hating lil'e l'or the body. having light for form, and because of cumulation.
willing the U‘uth are declared in relation to them; in
the saute manner, in the Bflradiraziyaka also, the
migaift .....
qualities ol' being mind-made etc. are the same. This rule of meditation for gods is further
M.111.iii.20 (111.191) confirmed by the statement as to the cnmulation
of attributes in the Kfisfryagta-fiwtti thus, ‘Wherever
only of general attributes is...,' etc.

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«32mm samudfiyfifnfipti
“112mm samudfiyfifnfipti 275
275 "Hi
"Hi HE”
‘H’ ‘mmmh
‘summit brah ma.
ma ’’

age-mafia samuddyfiprfipti-impossibility of
W samuda'yfifirfipti—impossibility (ii) one whose qualities are excellent
whose qualities excellent
formation
formation of
of aggregates.
aggregates. R.I.i.ii.33
R.l.iii.33 (H.78)
(11.78)
s.rr.ii.2s
s.n.ii.2s (394) Raikva
Raikva

WWSRI
on the aggregate with
the aggregate
sumudfiye ubhayahctulw ’pi—even
WWSRI' samudfiye ubhayahatulu ’pi—even
its two
with its two causes. FEET: sayujfib-those who enter into Lord’s
‘HEW: sayquZI—diose Lord's person
person

S.II.ii.l8
5.11.518 (331)
(381) M.IV.iv.19
M.IV.iv.19 (IV.116)
(l'V.116)

lasmz'n
......
sy Fit (382)
lasmz'n ......syFit sayujal} .....
sayujalt ..... bhufijalg
bhm'tjale

Even the combination

if the
Even if combination be be supposed to rise
rise from
from ‘Those who are fitfor séyujya
‘Those who into Lord's
séyujya (entering into Lord's
either of
either the two sets of
of the of causes, that is either
that is either a person) enter into
into the
the Supreme Lord and, at will.
will,
combination of
combination of the
the elements
elements and
and the
the elementals
elementals issue
issue forth, assume either
forth, assume intelligent forms
either intelligent forms or
or

arising from combination of

the atoms, or a combination
from the of the
the material bodies and
material bodies and enjoy all blessings, except
except a
groups of
five groups of things arising from
from those
those groups.
groups. few
few ..

R.II.ii.18
tumus (H.295)
ma
m .tan'rjmtnrz-ttttaining the
the same form
.mn'rprrtvrz—attaining form (of
(ol'
70
'yn
.....
..... api (H. 296) Brahman).
Brahman).
The
The state of
of the aggregate which has the
the aggregate the atoms for
for M.IV.iv.19
M.IV.iv.l9 (IV.116)
(IVJIG)
its and is made
its cause and made up up of
of the earth and
the earth and other
other
and that
elements, and that state of
of the aggregate which
the aggregate which “Ila-"IE of creation
savgakfila-time of
m savgakfila—tirne creation
has the
has earth and
the earth other elements
and other its cause and
for its
elements for and
consists of
consists the body, the
of the organs of
the organs of sense and
and the
the s.n.tt.12
s.n.a.12 (353)
(ass)
forms-although the
objective [onus—although
objective State of
the State of being the
the
aggregate has thus
aggregate has thus two causes...
causes...
total: .....
mtalt ..... sambhavati
sambhauati
At the
At the time
time 01' creation.
creation, some aCLion in the
action srarts in the
M.Il.ii.18
M.Il.ii.18 (I139)
(I139)
ultimate
ultimate atoms under the
oi'air under
atoms ol'aii the influence
influence ofof tidy-spa.
ridp-sta.
That action
That action unites
unites the
the atom on which
samudfiyasyu
sa'm'udfiyasyu .....
..... with another
another atom. From
atom on
From that
which it
it occurs,
occurs,
that combination
combination
gle atom cannot, of
A sin gln course make an aggregate.
ofcourse aggregate. originates air through a gradual process starting
originates gradual process starting
If aggregate be said to be the
If an aggregate the effect
effect of
of atoms with the production of
with the of dyacLs. Thus
Thus also
also originate
upon each
acting upon each other
other or the effect of
the effect of another
another fire, water and
fire. and earth, andand thus
thus the
the body together
aggregate.
aggregate. . .
. .
with the
with sense-organs. In this
the sense-organs. this way the
the whole
whole

m
Will? samyagy'fiéna—trueknowledge
samyagffiénaqrue knowledge
$113.11
s.n.i.1t (304)
universe originates from
universe
Kanada).
Kanicla).

Will?
livm the

sargfidi-crealion etc.
Wl'i'Fq' wigfidi—crealion
atoms (the view of
the atoms of

alafr .....
aloft ..... jrir'matuan'i
jr'tr'matuan't
R.I.i.l
R.I.l.l (1.237)
(L237)
The knowledge arising
The knowledge from the
arising from the Ufmniyadsisalont‘
Upanifadcisalonc
the
the true
Uue knowledge.
knowledge. creation. preservation and
creation. preservation and destructionofthe
destruction of the world.
world.

W
W sayug'ufin
sag'ug'ufin
who has
(i) one who got a cart. or
has got
“Hi
"Hi 3'6!"
"El" ‘saruan'i
Brahman.’
bmhma'—‘All this
‘mruan't brahma'—‘All
Brahman.’ (Ch.III.xiv.1).
(Ch.HI.:t-iv. l).
this is (but)

S.l.iii.1
s.t.ai.1(147)
(147)

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‘Gila-Till ’ ‘saruaharmfi ’ 276 ' “$178: ' 'samagrmrlhal} ‘

summit ..... fnutipfidtmfirthafl't RJIIJLSG (H.455)

This is meant for the elimination of the universe, mtena ..... vyfipyrttuan't
and not for proving the heterogeneityin Brahman.
That all things are entered into, that is, that the
‘m’ 'sawalmrmfi;‘l ie who is all actions’ whole world is pervaded by the Brahman, is made
out by the texts relating to His riyfima, that is the
R.I.ii.2 (L292) texts denoting His all-pervasiveness. This shows
that there is none Higher than Him. The texts are,
samariz .....
‘By that...,‘ etc. (Sui/1.9) and ‘Thatwhich...,' etc.
The whole world is [Iis handiwork. Or, ‘He is all (Mulfi).
actions‘ means that I Ie is One to whom all actions
By the expression Edi‘ the other tertts like
(religious as well as secular) belong.
Chéndogyopanisad are included.
‘san:akfimalz’—‘I-Ie has all pleasant.
desires‘ ( mm: ) (sawagnwlvamt'tyfimaya-
iabdfidibhynlr) —because of His being declared to
R.I.ii.2 (1.292) be present everywhere, and called Mfiyr'zmfiya by
Itfimymtte ..... scripture, etc.
'Desires‘ means all Lhose things that are desired, M.l'I'l.ii.38 (“1.147)
and they are the things to be enjoyed and also the The t'illaveya-imtistates, ‘He is all, I-Ie is in all, He
amti liaries of enjoyment, etc. The meaning is that is the ruler of all. He is inconceivable‘. In the
He possesses all kinds of them in perfect purity. Cru'urvedas'ikhfi it is said, ‘In all places..., hence
they call Visn u the eternal ofth e etern al, Mfiyr'mmya
11W .rantakfimkaft'myn-(levoirl of any (He who measures or makes everything by the
accessory power of IIis will)’. Further by the term Edi‘ the
$44.4 (as) Sitrahfim implies that there is absolutely no proof
to support the suppositions to the contrary.
Brahman .....
Wm .mmagazam/tatmavadr-Hc Who
WW: san'agntatvantriy'fimafabdfi- holds the view that the souls are many and all-
diblrynft—omnipreseuce on the strength ofwords pervasive.
like extension etc.
smite (103)
struts’: (811)
(lflfllll .....
'Wt' ‘survagandhab '—' He is all odours‘

From the refutation of the arguments based on R.I.ii.2 (1.292)

the mention ofterms like ‘setu'etc., and with the afabdan't .....
help of the negation of all other things, is also
established the omnipresencc of the self. Since material sweet odours, etc. are negated in
Omnipresence of the self is known from such relation to Ilirn in the passage, ‘He is...,' etc. He
terms as extensiveness. The word extension is possesses such odoursasare non-material, pec uliar
used in the sense of pervasiveness. Texts like ‘The to Himself, taintless, unsurpassed in excellence,
space. . .,' etc. (CM/71.113) reveal the omnipresen ce auspicious and fit to be enjoyed by none other
0f the Sell'. than Himself and are of‘ all kinds.

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‘Elli’ .mn/(ijria 277 mm mmam't'nltsmjn

‘Hi5! .mmajiin.—the omniscient one M-W-iii-ll5 (IV-39)

s.t.i.1 (s) dw“ -----
tarir-t ..... rlnrs'itmit (V. M. 42) The gods are those who see Brahman everywhere.

By the word .vmmjfirz is shown Brahman‘s being

'W' 3amamz'tg'ureti'—‘he attains to full life‘
the cause ofthe universe.
R.I.i.l (LIBS)
R.l.ii.15 (1.510)
Irmhma ..... ili
Filumfl samadlmmnpnjmttejm-on account
‘He attains to full life‘ means he attains such a lull
of the propriety of all the characteristics.
life as is needed for the completion oftheworship
s.n.i.37 (345) ul' Brahman.
ymmiirl ..... upapadyan te
WW: saruamz'dambhyr'ttmh—‘l-Ie has appro-
When this Brahman is accepted as the cause, all priated all this‘.
the characteristics of the cause. namely that
Brahman is omniscient, omnipotenr and a great R.I.i.i.2 (1.293)
conjurer lit in with lt in the way alreadyindicated. ultlmk .....
R.H.i.36 (ll-273) He has appropriated to Himself the aforesaid
{rmdhfnm ..... st/u'lan't collection of all auspicious attributes npto and
inclusive of tastes.
As all those attributes required to constitute
causality which have been or will be shown to be
"Hi'l'l-‘lr' ‘satvamml; '—‘He is all tastes’
absent in the pradlu'um. the atoms, and so on, can
be shown to be present in Brahman, it remains a R.l.il.2 (1.292)
settled conclusion that Bmlnnan only is the cause
as'abdmii .....
of the world.
Since material tastes ctc. are negated in relation to
M.Il.i.38 (11.61)
Him in the passage-‘He is...,’ etc. He possesses
ganja/.1 ..... m such tastes as are non-material, peculiar to Himself,
taintless, unsurpassed in excellence, auspicious
That all the qualities, even those of apparently a
and to be enjoyed by none other than Himself.
conumy nature meet. in the Lord, is distinctly told
and are of all kinds.
in the teXt, ‘All the qualities declared in scripture.
even those of the opposite character are present
in the Lord, and also those that are not declared.’
Film!“ san'atlzjrifina —all knowledge
R.I.i.l (ii) (L29)
W: .sarvadrr!ayalt—'1‘hose who see Brahman
everywhere. ‘yathfirthan'i .mmam'j'rimiaih‘

M.m.iii.52 (H1251) ‘All knowledge is real / is ol' the real‘

the gods This is a quotation from Y'amuna's Ztmasirldlii.

aim .sanmpmltfis'n-One to whom Brahman adraauw satvavilalqa-gm—He who is different

shines everywhere. from all things
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W samarmrlfinm frmtyrtymr't 278 W: w su'rufinnfinumatilt m

R.lI.i.35 (H.273) rccensions of the Vedas such as Kfithaha, Kira-tut,

Mirihyandina, Taim'riya and so on. Each of these
Brahman.
recensionsmenu'ons onlya fewofthe charactersdcs
of‘ those sacrifices. Now all these statements have
Wsmvavedfintapmtyaymh-anyconcep- to he taken together to mean that these rituals
tion imparted in all the Upanisads possess all the characteristics mentioned in all the
slums (619) recensions (/m'. Si. [1.4.8 to 32).

sama .....
nitrate sawaifinyama-Nihilism
The conceptions for meditations imparted in all
(The Midhyamika Buddhists deny the existence
the Upam'suds must be the same in the respective
of everything)
Upanis'ads.
R.III.iii.l (H.460)
Sums (381)
R.I.i.1 (a) (1.19)
sawa ..... iii

That meditation which is known from all the Wsawnsméjyfimmtumit—‘ to be greater

Vedanta texts is one only. than all‘
M.111.'tii.1 (111.155) R.I.i.23 (1.252)
anta ..... sawasmfit .....
The word ‘anta’ in the aphorism means ‘To be greater than all‘ is to be unconditiond; it is
‘conclusion’. Brahman is the object of that to be so great by means of all auspicious qualities
perception which is produced by the consistent as to remain unsurpassed by all.
conclusion arrived at by a careful study of all the
Vedas. mien-mt samfinmrfitma'—the inward self of all

m saruns'abda-the word ‘all’ R.1.i.1 (1.183)

R.I.ii.1 (L28) Brahman

sarua ..... jagal ‘FEW: st .ra'rufinnz'mumatilz ca All kinds of

What is pointed out by the word ‘all’ is the whole food are permitted only when life is in danger.
world beginning with the four-faced Brahma and Sm.iv.2s (140)
going downwards to a clump of grass.
etaduktan't ..... ( 741)
‘Film mmm'r'zkhfipmtyayanyfiya——The It is onlywhen in a great. calamity one‘s life itselfis
principle that all Vedic fékhe'is convey the same in danger, that. all kinds offood are permitted, for
doctrine. such is the declaration of the Upanisad.
R.I.i.1 (1.192) R.1[I.iv.28 (H.555)
sus-ruaiihhipratyayanyfiya m ..... prfinavidalj
For exmaple. the rituals known as the new-moon The term cais used determinatively onlywhen the
and full-moon sacrifices are mentioned in several danger to life arises. The permission to all food is

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mg smvfipehgfi tu 279 ‘Ha m: same vyfikhyfitfih

given to the knowers of Brahman; how much less ways of demonstrating the prfina as hein g the
should it be for the knower of the prim. eldest and the most praise-worthy, as given in the
proposition stated at first. Prim should be tiewed
M.m.iv.28 (Ill.315)
as possessing also the quality of being the richest
yadi ..... and so on. These qualities therefore have to he
comprised in the meditation of the Kausimkins
The .émtiwhich gives permission to acceptall food
also. Hence there is no dillereuce of meditation.
only refers to the occassion when life is in danger.
The text is, ‘Even ifhe should eat...’ etc. M.III.iii.11 (HI-172)
(with the comprehension ol] all the qualities
WW1 sawfipeltyi tu-All (religious actions) are
necessary. saiva .....

S.1u.1v. 26 (737) since they meditate on Brahman as possessing all

the qualities
.tctmfipeksfi .....
All religio us activities are also necessry. As a matter 'ttu'ifiaamtfl samftstitvavfidifl Realist
ol'l'act knowledge needs the help of all the duties
The Sautrt'tnu'kas and Vaibhfisikasbelieve respecti-
ol" the various stages of life, and it. is n ot a fact that
velyin the inferential and perceptual existence of
there is absolutely no dependence on them.
all things.
R.UI.iv.26 (H.550)
5.11.11.18 (381)
yqih'di ..... gyhasthesu
tatra ..... C(l

Among the householders who are given to the

The suwfistitvédins admit both external things,
performance of works, vidyfi is undoubtedly in
viz., the elernen Ls and elemen tals and the internal
need of sacrifices and all other works.
things, the cilia and caitta.
M.I[l.iv.26 (111.312)
SGTUEZ .....
aim: sarue vyikhydtaih-All (theories) are
explained.
There is the need for the performance of all the
duties towards the production of knowledge. s.1.iv.2s (274)
etena ..... iti
Wsarvibhedikowing to non-differen cc of By the arguments refuting the theory of Prud/u'ma
all
as the cause, all other theories about the atom etc.
smatm (651) as the causes are also to be understood asexplained,
i.e., proved to be fit for rejection. for they too are
.iamr'zblmdfit ..... (632)
not mentioned in the Vedas; they are opposed to
Everywhere we recognize the meditation of Prc'zaa the Vedas.
as identical, the anecdote etc. of Prfipa being
R.I.iv.29 (11.181)
similar.
All tet are explained.
R.m.iii.10 (H.470)
sa'rva ..... (H.182)
"amt .....
'All‘ means the particular passages which, in all
Because there is no distinction among the various
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mm sumo/M'ulhivivmjilu 280 Fm WEI’ saviltalfmhn [m'tlynksn

the lr'mm scriptures, aim at dealing witlt tlte W W: snlt'lnvacra tanniyrtmnh—the

cause of the world. They ltave been explained as injunction as in the case ol' water
dealing with the Brahman who is entirely dili'erertt
from all intelligent and non-intelligent things, M.III.iii.4 (111.161)
who is omniscient and omnipotent. yathfi . . . . . m'yamaft
M.l.iv.29 (1.394) just as all water goes to the sea, so also is the rule
All are explained. that all words are meant to lead to the knowledge
of Brahman.
stmtt . . . . . qrnvnhm'tybht'lt
"-
Merely all the words such as sunya‘etc. also tu'e W savanasaritpfidrma --conception of the
expalined. The M/thnpnni._tml states, ‘He is called savanas (sacrifices)
‘sTmyan .,' etc.
S.rn.iii.24 (653)
‘The connotation of all terms resting on Him, He
becomes tlte meaning of all tlte words denoting WWII: snuavaca lanniynmalt—That regula-
dilTet'ent things. 'l'he wise that make ttse of them tion is as in tlte case oflibaLions.
accept tltetu as denodng other things in so far as
S.m.iii.3 (621)
they serve the purposes of communication.‘
savavacca . . . . . (622)
aafiwfitfiafila saruopr'tdhiviumjim-devoid of all Just as from the fact that the seven kinds ol
conditioning factors oblation, counting from :t'ujva to s'atorlrmn have
s.t.t.11 (49> no connection with the three sacrificial fires
mentioned in the other Vedas but are connected
Brahman with the one fire called 'Eltarsi'mentioned in the
Atharua Veda, these oblations become restricted
mfiiar .wuvnptmi—( Deity) possessed ofall powers. to the followers of the Athrmm Vrda alone. So also
this concomitant feature must be restricted only
$111.30 (ass)
to a particular kind of Vedic study, since it is
sarua ..... abhyuflagrmlavyam connected with that.

The Supreme'Deity is endowed with all powers. R.11Liii.3 (11.461)

R.I.I.i.30 (H.269) mun . . . ag'm'su
sakalrt ..... m Tltat restrictive rule is, as itt the case ol' the mun-
sacrifices. For instance, tlte oblations called mutt,
Tlte Supreme Deity. who is distinct from all other
from the ritual ol' the seven Suns etc., to the
things, is also associated with all powers.
.t'rtm/lmm are connected with the only one lire of
M.H.i.31 (11.54) the Mmmaqzihasand zu‘e olIered in that fire alone,
sm'tmflt ..... and not in the three fires.

‘That is the Highest Deity in whom all powers “time; m saw'ltalpalta lnatydqa-Determi-
tneet, whom the wise declare to be possessed of nate Perception
eternal bliss, of eternal form, devoid of old age
and of immutable essence‘. R.I.i.l (1.117)

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m
Hm saviiesasfitra
saviiesasfitm

saviltalpahum
Determinatc
.....
visayan'i
saviltalpakmh ..... visayan'z
Determinatc Perception has has for
for its
its object only
281

Sacrifices and
and other
so as th
perform ed aalso
perform 1
W
W sahayugalaksrma
sahayugalaksrtgm

religious works have to he

other religious
th ey are helpful trillyr't through
helpful to willy-Ft
that. which qualified, because
that is because it
it relates
relates wliolely
wholely producing viii-ya
vidyi.
to the
the objects that. are characterised
objects that. many M.111.iv.33
characterised by many M.l1|.iv.33 (111.318)
(IH.518)
their generic and
such as their
things such and other
other properties.
yafltfi
.....
yatltfi ..... Brahmfiztde
Rmhma'qtqle
dvitiya ..... (I. i. I (I. 118)
uoyate (1411
dvt'tiya ..... ucyate
ln the
1n Kumathu mm
the Kumaflm s'tutz' the cooperativeness of
the cooperativeness of duties
duties
The and the
second and
The second following outline
the following outline perceptions is described
described thus:
thus: ‘justas
‘justas the
the minister
minister is only a help
are Dctcrminate
Determinate Perceptions.
Perceptions. to
to the
the king. . ..'
king. . etc.
..‘ etc. In
In the
the Bmhmfindapurfina also
Brahmcinqiapurfina also it
it
is said: 'It settled thatfrom
‘It is settled knowledge, release
thatfrom knowledge, release is
FEW savifagas'ilm-qualificd aphorism
‘HEW savifagasilm—qualified obtained. though the
obtained.
prohibited or omit
the wise may
omit to do
may do all that
do all
that is to be done.
do all that
that is
done. But
is

M.I.i.1
M-l.i.1 (1.14)
(l.l4) there dwindling of
there is a dwindling of bliss by doing what what is
prohibited. and there is enchancement
and there enchancement of of bliss by
.....
savis'esa .....
doing what is good’.
other than
Sfitms other than Brahmasfitrtu‘ said to be
Brahmasitrm are said
‘qualiiied the learned.
‘qualified aphorisms' by the learned.
WW: :ahrtkr'nyrmmmvidjzififilkn injunc-
WM: sahakr'zryrmtamvirfliib—An
about the
tion is implied about
tion the other
other auxiliary.
warm safarimtva-bcing emhodied
m safafimt'ua—bcing
s.trt.iv.47
s.tn.iv.47 (752)
s.t.i.4
s.t.i.4 (31)
midlyr'iirifinanimiltatvit
miflzyrifril'mam'mt'tmtvh't .....
sa/takfitya'ntnra ..... (753)
sa/takfitya'ntnm (753)
[n the case of
[n the of meditativcness
meditativcness which
which leads
leads to
embodied is caused
Being embodied caused by illusory knowledge.
knowledge. enlightenment, an injunction has to he admitted

W
enlightenment, an injunction has to he admitted
as much
much as inin the
the cases of
of the ‘strength which
the ‘strength which
3
‘HEM? i‘ sahaktin'twna
sahakin'twna ca—and jointly on
ca-and jointly on comesofknowledge’ and
comesofknowlcdge’ ‘scholarship’ on account
and ‘scholarship'on
account of
account of cooperativeness
cooperativeness of
of its
its uniqueness.
uniqueness.
Sm.iv.33
smjvss (743) R.111.iv.46
RJIIJVAG (11.563)
(11.563)

.....
vidyfi ..... sahahEn'
.....
sahahfin' ..... vidht'lt
vidhilt
These
These must be jointly lite
bejointly generators of
lhe generators knowledge
ofknowledge that which
The injunction is that
The ln the
which is enjoined. 1n the
because
because these been enjoined to be so in: ‘The
these have been ‘The ‘There is injunction for
expression ‘There
expression for another
another aid'
aid’
knowitthrough the
Brfihmapasseek to knowitthrougb
Brahmanasseek the study ofof the
the means that
means that which is another
which is another aid
aid and
and also
also a
Vedas, sacrifices‘ etu.
Vedas, sacrifices' (Br.lV.iv.22). Yet
etc., (Bf.lV.iv.22). it is not
Yet it not to
to conunandnien
conunandnient.t.
he concluded
he concluded that
that this about the
this text about the cooperation
M.lII.iv.46
M.III.iv.46 (III.337
(I133?))
(sahakfin'tva) of
(.mhakfin'tua) of the duties of
the duties of the stages of
the stages of life
life with
with
knowledge the production of
refers to the
knowledge refers the result
of the result appointed as other
other auxiliaries
auxiliaries
of knowledge as in the
of knowledge ofpmyija etc. The
the case ofpmyfija The only
idea implied in speaking of
idea of their helpfulness is
their helpfulness
dwindn’z
.....
deuémin'z ..... vidhiyrmm
vidhiyanu
that conducive to the
that they are conducive emergence of
the emergence of The souls are appointed as other
The souls auxiliaries of
other auxiliaries of the
the
knowledge.
knowledge. in their
gods in work of
their work knowledge ctc.
of imparting knowledge
R.]Il.iv.33
R.]Il.iv.33 (11.555)

.....
(H.555)
viriyfi ..... anusflwyfini
anusllug'fini
WW
association.
association.
snha_yogalzzk_rm_m—implied meaning of
WWW sahayogalaltyam—implied of

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m sahofmlambhaniyamn 282 1111211 Saltgin
11.11.1117 (11.40) jaimi'nistu ..... nifciyate

Wm whopalumbhuniyama-the law Of Jaimini is of the opinion that the word ‘Agni ‘also
copresentation of knowledge and object. denotes, like the word 'l'uiivfinara'the Supreme
Self Himself, directly and oi‘ itself, that is, with out
5.11.628 (395) any intermediate process of reasoning. The term
R.I.i.l (ii) (I.65) ‘Vms'vfinara', although a common term, yet. when
qualified by attributes especially belonging to the
W minim-and being directly (declared) Highest Self, is known to denote the latter only as
possessing the quality of ruling all men.
s.1.iv.25 (272)
M.I.ii.28 (L225)
itasca .....
denotes even if directly the Brahman
Brahman is the material cause for this further
reason that both creation and dissolution are na .....
spoken of by accepting Brahman directly as the
Even if‘Agr1i' and such other words do not signify
cause in the text, ‘All these...,' (Ch.I.ix.1).
fire, etc., but directly, that is primarily, convey
R.I.iv.25 (n.166) Brahman, things of the world are denoted l'or the
sake of comtnunicaion or through ignonurce of
brahmagta ..... iii
the primary denotation of words.
ThatPn'ahman alone possesses both the character
of the insn'umental cause and material cause is m Silesia/Ho he a witness
directly revealed in the scriptures, as in the
following passages, ‘Which indeed...,‘ etc. (Tai. 12.1.1.1 (1.169)
By. ".8. 9).
.tr'rkst'tvan't ..... .t'abdmr't
M.l.iv.26 (1.590)
To he a witness is certainly the same as to be a
eta ..... iti direct. knower; and one who does not ltnow cannot
Because in the text ot" the Pair'zgz'ns the Supreme at all posses the character of a witness. In the
scripture, as in the world, it is the ltnower alone
Lord is directly spoken of as Prakrtt' and Pu'rusa,
‘He is...’ etc.
that. is spoken ofas the witness. Mere knowledge is
not 1hewitness.Thc venerable Pfipini also declares
thus, ‘The word ‘witness’ is an appellative term
Wlifil' silofidapi-even if directly meditated
and means the person who directly sees’.
s.1.ii.2a (137) (P1185. v.2. .91)
idinin'r ..... R.1.1.2 (1.117)
jaimini thinks that even if the Supreme Lot-cl (in .tikgt'ma ..... myrtle
His cosmic form of Writ, be understood by the
word Vaifvfinara and be accepted for meditation. Brahman is said to be awitness because He has the
without thinking of fire as a symbol or limiting character of homogenous luminosity.
adjunct, still there will be no contradiction.
Wsfilqin-the witness (the Supreme Lord)
R.I.ii.29 (L345)
s.1.1.4 (25)
even if directly denotes the Highest Self
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ma sfidhaltatamatva 283 W113 scidhyasfidhanabhiva

mum rfidhalmtamawa-being the immediate understand that the Supreme SelfI tsclf,which has
most ellicient cause assumed a special form with heaven err... as the
head and so on, is presented as the indwelling self,
R.I.iv.23 (H.162) for the sake of meditation.
(the subject in the action of commanding) R.I.ii.25 (1.338)
sfidhiragm .....
muafam s6dhanavikala-dcficient in regard to
the middle term Because the common term ‘Vm'rvfinam ‘is specially
characterised by the particular atu'ibutes belonging
R.I.i.1 (ii) (1.22)
to the Supreme Self.
djrsllinta ..... ablu'z'vfit
Irrahmas'abda ..... nijtifiyale (1.5.25) (1.341)
The illustrative example oflightof the lamp-flame
The Sell known as 'Vais'vfina'ra'is the Supreme
is deficient in regard to the middle term. If the
Self. The word ‘Vativfinava'which is specifically
middle term of the syllogism here proves avidyfi or
used in the place of the word. Brahman. denotes
ignorance, other than what has the nature of a
none else than Brahman.
positive entity, then the reasoning becomes too
wide. If the same middle term does not, however, kifica ..... (1112.1 (1.341)
prove the avidyr't which is other than the positive
The results, moreover. of the knowledge of the
one under discussion, th en the reasoning becomes
Vat'S'vfinara-self, which are stated in the subsequent
too narrow. In either case, the syllogism cannot
passages, show that the Vais'vfinara-self is the
but be fallacious.
Highest Bmhman.

‘Hmsfidhanrmicfim—enquiryinto the itieans M.1.11.24_ (1.216)

of release. agmz ..... ova
M.lIl.i.l (m4) The term ‘vaiivc'mara ‘though a common name for
The third adhyfiyaof the Brahma-sitmis devoted to Agni and Visnu, now being qualified by the word
the enquiry into the means of release. Ktmanwhich by conventional usage denotes Vi sn u,
shows that Vair'vcinam is Visnu only.
mm.rfidhfiranajabdavifesfit—for the
words denoting many things are used specifically. m sfidhyapnk§a—t.he thing to be proved

s.1.ii.24 (130) s.n.1i.3 (354)

sfidht'im-{m ..... kfimgtalvfit (132)
muslin-e sadhyfivikala-deficient in regard to
Even though the two words (Vaiivinaru and self) the predicate sought to be proved
denote many things, they are used specifically.
R.II.i.15 (H.248)
Sfidhz'tmansalkit'asa means specification about
the two common words. Although both these (Illustrative exmple)
words are common to many things, Vaifvfinara
implying three things and self two-yet a WW3 sa'dh'yarédhanabhfiua-relation of
specification is noticed, because of which their cause and eil'ect.
meaning is understood to be the Supreme Lord as
in the text, lOl'this...,‘ etc. (Ch. l'laviiiJ). llere we 11.1.1.1 (ii) (1.92)

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afimsapaqawm 2 84 W sfimfinfidhilmmqwrt

Flam sfi/Mltsatvritwwing to consideration of s.rv.it.5 (776)

karmtts. sanuinttvibhttklinirrles'tit .....
s.tt.i.34 (341) The word ‘Brahman’ is I'ound to be in grammatical
yadi . . . . . coordination with the words ‘Ftrlityrt’. . .etc., because
the words (iditya etc. have tht- same case-ending.
God makes this unequal creation by taking the
help 0F other factors. The other factors are men't R.Li.l (1.188)
and clemerit. No fault attaches to God since this firmly-Mi ......tr'tmfim'zdlzikamyyrtm1.1‘.1 (1.191,"
unequal creation is brought about in conformity
with the virtues and vices of the creatures that are Coordination (stimfi'nfidhHuman-ya, lit; ‘the abiding
about to be born. ofseveral things in a common subsuate) means the
reference (of several terms) to one thing. there
R.ll.i.34 (II-272) being a difference of reason for the application (of
ryjyamiina ..... spiel: several terms to one thing). What coordination
aims at isj ust to convey the idea oi‘ one thing being
Unequal creations stand in need of the karmas of qualified by several attributes. For, the grannnrians
tlte souls ol' the gods and other beings wlto are to define coordination as the application to one thing,
be created. of several words. for the application ol' each oi'
M.II.i.35 (11.57) which there is adiflferentmotive. (This definition is
given by Kaiyata under P581112. 43).
karma . . . . .
R.I.i.l (ii) (L44)
The Lord dispenses the fruits to the souls according
to their actions (karma). tasya ..... fiha
Pat'fisara says that, of the grammatical equation
m: .sfilihr'tvyfipnnilt—attainment. of simi- which is itselfan explanation of the teaching of
larity identity between the individual self ancl the
Supreme Selffound in all scriptures, and which is
S.nt.i.22 (552) also dealt with in the passage beginning with—
fikfis'fidi ..... ‘The lights are Visnu‘—(of that. equation) the
foundation is nothing other than the relation of
The performers of holy act etc. attain a state of
the soul and the body between Brahman and
similarity with the space etc. As the liquid body
universe.
formed in the lunzu'worldfor the sake ofenjoyment
starts to melt away after the exhaustion‘ of tadt'dam .....
enjoyment. it becomes fine and light like space.
The identity between the individual self and the
Then it comes into contact. with air and smoke.
Supreme Selfconsisls ofthe relation of the body
and the soul. Here, the thing which has the nature
W s6mayasukha-happiness mixed with ofexistence and the thingwhich has the. na lure. oi‘
sorrow. non-existence, both of which are Found in the.
Stats (159) world, are spoken of as forming the body ofVisnu
and as having that Visnu for their sell‘. The
W s5nfinfidhikaraqrya-grammatical individual self is of the nature of existence; pmhp'ti
coordination or matter has the nature of non-existence.

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W stimfinyatadbhfivfibhyfirh 285 We?! sémibhuktnphala
R.I.i.13 (L208) RJILiiiJll (11.498)
tat/u? ..... jimtipfidyte simfinya ..... (II 49.9)
A gramm tical equation between words means that Because in all the meditations the ukgum who is
‘words havinga varietyofsignifications are used so the object ofmeditation and is the Brahman is the
as to import only one thing‘. The function ol' a same, because the qualities otnot being gross etc.
grammatical equation is to predicate, in relation are involved in the conception ol“ His essential
to a thing, either affirmatively or negatively, by nature, one should meditate on the Brahman as
means of certain words, that that same thing having for its essential nature bliss. knowledge
which has already a particular form tlenOtetl by and so on, the absence of grossness and the like.
some words is also possessed of a certain other
M.III.iii.34 (111.215)
form; as, in the instance—'Devadatta is dark-
complexioned, youthful, red-eyed, withoutmental All are equal in being free from defects.
weakness, without money and without fault.‘
brahmlt .....
An dwhere, bythewords ofa grammatical equation,
For, all have attained the direct knowledge of
any two attributes are mentioned which are not
Brahman and are l'ree from defects in which
capable of being consistently applied to one and
respect they all are equal.
the same thing, even there it has necessarily to he.
accepted that only one of the two words sign ifyin g
Wlfi s5ma'nyfittu-bu t on account of similarity
those attributes cannot have its main and natural
significance, but not both of them: as in the s.rn.a.s2 (607)
instance,—’The man ofVfihika countryis a brute '.
ln the instance. ‘The lily is blue‘—and in others lu . . . . .
like it, there is no contradiction of the coexistence The word 'tu'rules out the conclusion shown.
ol' two attributes in one and the same thing, and
selusfiminyt'tt. . . . . (608)
hence what is denoted there is only one thing as
characterised by two attributes. The word ‘um’ is used with regard to the self on
vis'ista ..... (1.11.73) ([214) account of its similarity with ‘sent,’ the point of
similarity of the selfwith ‘selu'being that the self
indeed, a grammatical equation imports no thing holds together the world and maintains its
other than the oneness of that thing which is boundaries.
characterised by many attributes.
R.IlI.i.i.3l (11.452)
WW sfinu'tnyatadbhr'ivc'zbhyfirh—because. esc'm't ..... irate);
of the similarity, and these conceptions existing The word ‘but’ sets aside the above view.
(in Braluuan)
In the passage, ‘So that...,‘ etc. (Ch.VIll.4.I) the
sinsttss (671) scripture points out there is no hringing about of
samfirw. . . . . pmtyubhijfifiyata (672) the confused mixture. ol' all the. worlds, in that
there is resemblance of Him to a dam.
The process of presenting Brahman consisting in
the negation ofall distinctionsis similar everywhere
W stimibhulrluphakr-results that have
and that very same Brahman is sought to be
already been partially enjoyed.
explained everywhere.

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'FlTlia'W sr'tmipya 286 mm. sfimyfidanavaslhitelt
s.rv.i.1s (790) R.I]I.iii.27 (n.491)
strq'tw sr'tmipya proximity (with Brahman). dehfidupahramapnkfile
at the time of the departure of the soul from the
M.IV.iv.19 (1V.116)
body.
Maze-mast: sr'tmipyfitm uulvyapades'aft—But M.lII.iii.28 (“1.205)
that designation is owing to nearness.
in the state of release
s.tv.ai.9 (830)
lu ..... sthiti}; Wight sfimyas'nueft—Vedie texts heing equally
valid
The word ‘m ‘is used for removing the objection.
Since the lower Brahman is very close to the S.m.iv.19 (729)
Supreme Brahman the use of the word Brahman
.tr'tmyafrutelt .....
with the regard to the former creates no difficulty.
Supreme Brahman Itself is called the lower The texts speak equally of all the stages; for the
Brahman when it is conditioned by the pure text ‘Virtue has three divisions‘ etc. is seen to
adjuncts and is taught as though possessed of the allude to the other stages of life equally with the
attributes of being identilied with the mind and householder‘s. lt is to be noted thatjust as the
such other features ol' creation. l'or the sake of householder‘s lil'e prescribed by other Vedic texts
meditation by some aspirants under certain is alluded to here, so also are the other stages ol'
circumstances. life.
R.IV.ili.8 (H.622) R.III.iv.19 (H.544)
yo. . . . . sl'nnipyfit upidzyatayfi ..... samfinan'r
In the passage, ‘He. who...,' etc. (S'v. V1.18) Those stages of life also are declared to possess
Hiranyagarhha is said to he the first-born. Beause equality with the householder‘s life, which is
He is near the Brahman, he is denoted by the word approved as fit for acceptan ce . The passage, ‘Three
‘Brahma’. are...,' etc. (Chill-7.1) is common to the
M.IV.iii.19 (1V.83) householder‘s stage oflife and the other stages of
life.
yatah ..... Im'rle ([83)
M.]II.iv.19 (111.305)
Because even the text. ‘One who knows the
Brahman attains the highest‘ states that a man of For scripture declares the wise to he all the same
wisdom attains the four-faced Brahma and soon whatever he may do.
reaches the Highest. It neither prevents one's kena .....
attainment of the four-faced god, nor speaks of
attaining the Highest at the lirst instance itself. The text, ‘In whatever manner he may be, he is still
only such’ (Br. VJ. I) declares that the wise (man)
ma s5mparflye-While departing is equally wise whether he may be doing or not
doing what is permitted.
Sitt.ia.27(652)
at the time of death, at the time of moving away m: sfimyidanavaslhitelt—becasue of
l'rom the body infinite regress arising from a parity of reasoning.

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W sr'imyr'lvasthfi 287 W ‘Q3 sultfladtq/o'k' eua

Stuns (370) Super-imposition.

sfimyc'it ..... pmsajyeta (3 71)
‘arise .tr'mmjriyn-Omniscience
Just as the dyad, though absolutely dissimilar to
the two atoms, becomes connected with them R.l.i.1 (1.188)
through the relationship of Inherence. so also One of the qualities of Brahman.
Inhercnce itself, which is absolutely different from
the in hering things. should be connected with the samqialz sawam'tsaruam ..... min‘ (S. S. I. 188)
inhering things through aseparate relationship of One who knows everything in its essential nature
the nature of In herence. since the fact ofsimilarity and also in terms of its modes.
of absolute difference exists here as well. Ancl
from this it follows that for those successive
FTFiTlIl .cfihkyarir-attaining the same realm (of
realtionships. other relationships of lnherence
Brahman).
have to be imagined. In this way the door is laid
open for an infinite regress. MJV.iv.19(1V.116)
R.I1.ii.12 (11.291)
W saw/(Era-a rule/statement which has a
samnvz'tyusya .....
scope for its application or operation.
Because coinherence also requires by parity of
s.n.i.i (282)
reasoning some other thing to explain it, like an
organic whole, a genus and quality; that other R.11.i.1 (11.211)
thing which explains coiiiherence also similarly
MJ.i.1 (1.28)
requires sonie other thing to explain and so on,
thus there results the fallacy ofmgrcssus in infim'tum
and inconsitency arises in consequence. WUI'WT scivadhfimna-a text with the restrictive
particle (such as we [only])
M.11.ii.13 (11.85)
s.n|.iii.49 (694)
Because ofhcing an equally separate entity; there
will be infinite regress.
m siddhavaslu—an established entity
kz'nya .....
R.l.i.l (ii) (1.86)
As the Vais'esikas admit the relation ofInherence
between the cause and the efl'ect, this relation of For the Mimi-\msakas, Vedic sentence does not
lnherence is an equally separate entity. A second denote an alreaclycxistentcntity. But for Rimanttja
samavfiya has t0 be granted t0 bring the first there is nothin gwron g ifitdoes so, since Brahman
samauc'tya and the things together, so a third, a is an existent entity conveyed only through
fourth, etc. Thus there will be infinite regress. scriptures.

‘em simyévasthfi-state of equilibrium of Wsiddhasidhanafl-the fallaq' ofproving

saliva, mjasand lama: (according to the Sinkhya). the already proved.

9.1.iv.7 (240) R.1.i.3 (1.129)

arstwfifim .sfin'zmanimitmmnsed by similarity W ‘EH sulq'mduskyte eve-but only good

and evil works
9.1.1.24 <15)
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Ea
at; suit/ta
suit/ta 283
288
W susttpla
EEG’ susupla

s.m.i.u
s.m.i.u (545) From
From the veiy fact that
the very the One
that the possessed of
One possessed oi bliss
is mentioned
mentioned by the the text, 'The'
‘The’ One....'
One....’ etc.
Mdmia .....
Mdmilt .....
(Ch.Il/'..\-u.1.4), it
(Ch.Il/’.xv.1.4), follows that
it follows that Brahman is meant.
Brahman is uteant.
Bfidari that. actions
Badari opines that actions good and and evil are
R.I.ii.15
R.1.ii.15 (L309)
(1.309)
themselves
themselves meant (directly and
meant (directly and not
not figuratively)
hy the word mmgta.
mmqm. Camp/1,
these are synonymous
these
nmtsfluinn, karma—
Camp/z, anusgbfina,
words. It
synonymous words.
km'mn—
lt is seen thus
thus that
that
itafca
.....
imica .....

The
The topic of of the
the whole
whole section
section is Brahman
Brahman
the root
the mot 'mr" (to act) is used
used with
with regard to all
all characterised
characterised by delight. as indicated in the
indicated in the
actions
actions in
in general.
passage. (pleasure) is Brahnmt.’
passage. ‘Ka (pleasure) Brahman.‘
R.llI.i.ll
R.111.i.11 (H.415)
(11.415) M.l.ii.l5
M.1.i.i.15 (1.194)
xultrla
.....
suit-rm ..... mama:
matmit on account statement referring to the
of-the statement
account of—the the bliss
bliss
Bfidari
Badat'i is
deeds
isol'the
deeds that are denoted
titat are
thatitis only good and
ol'the opinion thatitisonly
denoted by the
the word
and bad
batl
'in the
'carapa ’in
word 'carazm the
.....
prr'illa ..... [altsazzani
prc'izza laltsanlmi
From the
From the texts. 'Prziprz is.
texts, 'Prfizm is. . .,'
..,' etc. (Ch. IV. 10), “Perfect
IV. 10), ‘Perfect
context. Here
Here thethe opinion ofol‘ Badari is itself the
wisdom and
wisdom bliss are Brahman‘
and bliss are (BylixiVZS), ‘He
Brahman‘ (BylixiQS), ‘He
opinion of the Salem/tar“.
ol‘ the Silent/“7m.
knew Brahman
knew Brahman to be (Tniii'i. 6), perfect bliss
he bliss‘ (Tnz'ji'i.
M.111.i.12
M.111.i.l2 (111.33) is indeed
indeed the characteristic of
the charaCLerisnc Brahman only.
ofllrahman
(Uumnmiz
.....
(Humnrm't ..... sflmyali
sicctyali gain:
W: sutejfib—the
sutejfift-Lhc beautifully
beautifully brilliant one
According to
According to the usage in
the usage in such
such statements
statements as, ‘Do ‘Do
R.t.ii.26 (1.342)
R.1.ii.26
right-not what
what is right—not wrong‘, Bfidari
what is wrong‘. Bz'tdari thinks
thinks
that the righteous and
that the and unrighteous acts are meant Heaven which forms
Heaven which part of
l'ortns a part Vazs'viinam, has
of Vaifvfinam, has the
the
by the ' conduct‘ . By the
word 'conduct'.
the word word 'tu 'th
the word 'th e Sz'tfmkiira
Sz'umkiira name ‘suug'as'which
‘sutq'as'which is significant of
of its
its beautiful
beautiful
indicates
indicates that
that this his conclusion
this is his conclusion too. brilliance.
brilliance.
R.1.ii.33
R.1.ii.33 (1.349)
Eli
Eli‘ suit/ut-
suhha- happiness
RJ.i.l
R.1.i.1 (ii) (1.99)
mind/mien
mftrdlmivu .rulq'a/IL
.....
.vuhg'a/lt .....
The head of
The head of the is the
the worshipper is the celestial
celestial world
world
sukhrtme-ua hi anukt'tlarh
sulthnmeua anukt'tlmit forming the head of
the head of the
the Supreme Self.
Self.
Pleasure alone is what
Pleasure alone wltat is
is agreeable.
R.I.iii.7
R.I.iii.7 (11.17)
(11.17)
Way’s
WKET susirasmti Scriptural
susiras’mti passage which
Scriptural passage which
speaks of the ‘hole'.
of the ‘hole’.
.....
ladeva ..... b/tuvati
ludevu b/m'ua ti (11.18)
(11. I 8)
M.I.iii.l7
M.I.iii.l7 (1.27)
lndeed
indeed that
that alone which, while
alone is happiness which, while it
it is
being experienced, becomes
becomes agreeable to thethe w “(supra—deep
ESE-I sample-deep sleep
experiences it).
man (who expen'ences S.In.ii.7
S.ln.ii.7 (570)
(5'10)
W511]:havit'isgfibhidlifim'zt—Becattse
WWW]:havit'tsgribhidhfinr'tt—liecattse
the One
the possessed of
One possessed of Bliss is referred
referred to.
Jar-vulva
.....
susuplariz (5 71)
santulm ..... .rug'upla'liz

the cessation
in the
deep sleep consisting in cessation of
of
S.I.ii.15
S.I.ii.15 (114) particularized
particularized knowledge.
knowledge.
R.I.iii.43
sultha
.....
stiltha ..... xiddhan'i
xiddhan'i R.1.iii.43 (11.92)
(11.92)

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ggfiaww Jugufltislhfina 289 118,11’ mg sfilzsmu'rit pnmn'muluiru

susupli ..... departing state. it is concluded that the Supreme

Lord is the one who is not al'feCc by anything,
The individual self is taught to be not aware of
but not the soul.
anything in the condition ofdccp sleep and to be
embraced by the omniscient Sttpreme Self, as in
the passage, ‘When hc is embraced by the WT susunmfi-namc ofa midi
Omniscicnt Self, be docs not know anything that M.IV.ii.18 (“'53)
is external not‘ anything that is internal‘.
salmsru-n't .....
W susupztlsthfina—places of sleep. ln the Patttrr'iyntt-tm'it is said, ‘One of the rays of
the Sun which iswhitc is called susumnz'z, and is the
s.1u.a.7 (573) way leading tn Brahman. Penetrating through
three places of sleep: the nerves, the pun'tat .tugumnfi which illttmincs the path, a man of
(pericardium) and Brahman. learning com es out. from the body. Sugumnfi is the
one hundred and first. midi.
W: ‘iii-'1' suswplyutkrfintyob bhedena-
(because nt'the declaration) as being different. in HF‘ silommr't-the subtle one
deep sleep and death.
s.1.tv.2 (230)
s.t.ta.42 (213) st'lkgmmiz. . . . . vim/agate
Brhadfimnyake .....
The body in its causal state is called the ‘subde
The text itt the sixth part of tlte Brhath'trurayalta one.‘
‘Which is the sclf...,‘ etc., is meant for speaking
R.I.iv.2 (H.104)
about the Supreme Lord alone. Because in the
state of deep sleep and at the time of departure bhit'a ..... utyale
from the body, the Supreme Lord is mentioned
Indeed, the undifferentiated and subtle elemen-
separately from the embodied soul as in the texts
taty matter, when it assumes a specific condition,
‘So tltis...,' etc. (Br. IV.iz'1'.21) and ‘So does...’ etc.
becomes the body, and this undifferentiated matter
(BrJViiz'JS).
is in the condition of its constituting the body,
R.I.iii.43 (11.92) denoted here by the word ‘mg-akin’.

susupti ..... M.I.iv.2 (1.351)

Because the Supreme Selfis taught to be a distinct st'tksman't .....
entity from the individual self in the conditions of
By the word atyaltla is expressed only what is
deep sleep and death, the Supreme Self certainly
subtle. The Brahman being most subtle in
exists as a distinct entity from the individual self.
character, is tightly spoken ofas not manifest and
Accordingly there is the teaching, ‘What is. . .,' etc.
the absolute subtlety is perfecdy true of Hint
(By-.1V.37).
alone.
M.l.iii.42 (1.336)
trauma] st'tltsmmitpmmfitmmim-and minute
prfijfiettrt. . .asm'tgah
in size.
From the texts, ‘Embraced by. . .,' etc. (Br. V1. iii.21),
S.tv.a.9 (sot)
‘With the...,‘ etc. (BLVIJiiJj). which state the
distinguishing charcterstics ol'the deep sleep and taccrt ..... m'hrtti

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HER siltymrt 290 W .rt'ttmlu'tm

That fire along with the other elements, which we fir sfiwltccfut Iii-indeed a is suggesthe
constitutes a habitat for the soul emerging out. of
its present body, must bc subtle in nature and s.tn.ii.4 (565)
measure. simltrts'm .....
R.IV.ii.9 (II-599) Dream becomes the indicator also of good and
because also the subtle body, known through the evil in future.
authoritative means of knowledge. R.m.it.s (11.427)
itas'ca ..... sadbhfivalt ilas'ca ..... m
The bondage ofeven the man of uidyr'z is not burnt The things seen in dreams are not created by the
up here, because the subtle body continues to wish ofthe individual soul for this reason also, that
follow him. according to scripture dreams are prophetic of
Because it is known through the authoritative future good or ill-fortune; ‘When during...,' etc.
means of knowledge. Front the text, ‘One (Ch. V. 2. 9)
should...,' etc. (Kan. 1.3) it is made out that the M.Hl.ii.4 (III-81)
man of vidyfi who moves through the path of the
sfidhanfintam .....
gods has the existence ol' the body.
M.IV.ii.9 (IV.53) Notwithstanding the absence ofany other material
and means, the Lord shows the things ofdream as
greater in point ol'subtlety and exten t of qualities. indicative of good or evil.
silqmatuan'z .....
113 st'um—an aphon'sm
The subtlety of Biuluuau is greater than that ol'
trti. The extent of the qualities such as 8.1.1.1 (5)
knowledge, bliss, power and authority is An aphorism is such, because it indicates much
(incomparably) greaterin Brahman than in pralqrfi. meaning. As is said; ‘Concise. indicative 01' the
senses, composed ofa few letters and words. replete
11E" swarm-subtle with sense, such are what the wise one call
R.lI.ii.41 (H.324) aphorisms.’

siltgmmh ..... bmhma (325) M.l.i.1 (LIZ)

By the word 'subtle'the Highest Brahman Itself is uljJt't/u'urmit ..... vidul't

meant in so l'ar as It has for Its body the mere Those who know the characteristics oftli e .n'nm say
aggregate ol' the six qualities and is called that a st'tlm should be concise, unambiguous, of
‘V'asudeva’. fresh and high import1 ol' universal application,
R.l.i.l 0.187) free from repetition and inaccuracies ol'word and
sense.
One of the qualities ol' Brahman
siltsmnmyl't lu' vyl'tplilt (8.1.183) Wsfltrakfirafituthor ofthe Brahmasfilra (Biida-

Pervasion is indeed by means of being extremely

Parana)
subtle. S.1.i.1 (9)

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1131mm st'itrfilrsaravain'ipya 29] fig .retu

R.I.i.l (1.252) R.I.i.13 L205)

_ _ . yathti ..... srslilt
W 51-1iffih._§flmrllliH-Al)yfl—llll§ln terpretauon
In accordance with the Lord's volition, creation is
of the words of the aphorisms.
characterised by n peculiarly well-defined
R.I.i'ti.22 (HAS) arrangement of endless and wonderful entities.

WsiryakfidivutAike the reflection of the fig sctu bridge (dam)

Sun etc. s.t.ai.1 (145)
Smarts (587) piravc'in ..... [imlchyrilalz
y'alhfi ..... . A bridge is known in this world to be connected
‘As this luminous Sun, though one itself, becomes
with two banks.
multifarious owing to its entry into water divided selu ..... vyutfmllclt (I 4 7)
by different pots, similarly this Deity, the Self-
The word 'salu ’(dam) itsell'etymologically implies
effulgent Self, though one, seems to be diversified
mere holding together, but not possession ol"
owing to iLs entry into the different bodies,
banks, etc. for the word ‘sent’ (dam) is derived
constituting its limiting adjuncts.‘
l'rom the root sin-u in the sense of impounding the
RIILiiJS (H.439) water from [lowing out.
jnla ..... s'fish'a S.lII.ii.31 (605)
The Supreme being, who resemhles the sun selu ..... [n'i'isirldhah
relflected in water, mirrors etc. even though
The word 'setu ‘is in vogue in the world in the sense
existent in those several things, is free from all evil. of a barrage ol'earth and timber to check the llow
To this effect is the simile set forth in the .fr'utmr,
of a current of water.
‘just as. . . ,' etc. (Yajfifiimlltya-smg-ti I”. I44).
R.I.iii.l (11.2)
M.lIl.ii.18 (ll-112)
si'lwtes'ca ..... ityrtrlhalz
bulimia/i .....
The word ‘sum’ is derived i'rotn the root ‘sinu’
‘Just as the many images reflected on the surface whiclt means ‘to bind' and therefore means that
of water are like the Sun, so are the little souls of which binds, (that is) makes one to attain
tlte world said to be like the Lord.’ immortality. Or else it may be understood to mean
thatwlticlt leads towardsinmiortahty Lhatis beyond
‘HE-T s71i-transmigration the ocean of saritsfira, in the same way as a bridge
leads to the further side oi'a river.
M.IV.ii.7 (IV.50)
R.H.ii.3l (H.452)
11W .sjrtjvupdzmmn--—beginning of movement smoti ..... ug'ate
(departure)
'l'he word ‘setu. ‘is den'ved from sinotiwhich means
S.rv.ii.17 (813) ‘binding together‘ in Himselfwithout confusion
the totality of the intelligent and non-intelligent
W .ry'sli—cre:ttion things. Therefore Brahman is called (setu) abridge.

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fifi.....
W :setu ..... tgyafiades‘ebhyah
fiT-l.....math-1t:setu..... tgyapades'ebhyab 292
292
h fim: saiva hi
HE fim: saiva hi satyfidayab
satyfidaynb

WWW:
WWW: sett'mmfinasarhbandha-
sett'mmr'masarhbanclha-
bhequpudeiebhyalt-becanse of
bhedutgrupmleiebhyalt—becanse
embankment.
of the
measure. connection
embankment. measure.
the mention
connection and
mention of
and This
of
Therefore
Therefore also there
Highest.
Highest.
there is a being Higher than
than the

This being who is higher than

than the Highest is
diilerettce.
clifl'erenee.
taught as distinct in the
distinct in 'l-le, the
passage, ‘Hc,
the passage, the wise. ..

Smash
Smash (605) (Mu.1112.8)
(Mu.IH.2.8)
selu
setu
.....
..... M.111.ii.32
M.lll.ii.32 (111.138)
(Ill-138)
the mention
Now, the mention of
of the tenn ‘embankment'
the term ‘embankment’ Because of
Because His being declared
of His declared as the
the bridge, as
occurs in,
occurs ‘Now then...,‘
in, ‘Now then...,’ etc. (Ch. VHLiv.
etc. (Ch. 1) where
WTLiv. 1) where that
that which measure, as connected
which is beyond measure, connected and
and
Brahman, referred
referred to by the ‘self is declared
the word ‘self' declared as being different.
different.
to be an embankment.
embankment. just _]ust as a person
person crosses
over the
the embankment
embankment to t0 reach
reach solid groundwhich .....
esa ..... smitbandbah
saritbandhah -

is other
other than
than the
the bridge, so also one crosses over The
The Lord's
Lord's bliss is designated as the the bridge or
this bridge, that
that is the
the self, to reach something that
reach something that support of
support of all in the
all in the Chandogya LQbanisad, ‘This
Chfindogya Lfibanisad,
is not the embankment of
the embankment of the
the self. bliss...,'
bliss...,' etc. In the
etc. In Tailliriya text, ‘That
the Tailliriya ‘That from...,'
from...,'
etc., immeasurableness
etc., immeasurableness is told of
is told 0f the
the Lord (and of
Lord (and of
The
The mention
mention of of measurement is in, 'Brahman ‘Brahman His cxccllences).
cxcellences). In the tadfimlzyalttt text, ‘All
the Brhada'mzzyalm
lt:ts...,' (Ch.lll.:ruiii.2). It
has...‘ etc. (Ch.III.xuiii.2). is seen that
It is that whatever
whatever other...,‘
other...,' etc., the
the relation between the
relation between the Lord
Lord and
and
can bebe measured presupposes the
measured presupposes the existence
existence of
oI' the
the world
world is shown.
shown. AndAnd the separateness
separatcness is shown
something otherother titan
than itself; so also
also il'Braliman
il'Brahman has thus
thus ‘The
‘The ltnowledge....'
knowledge...‘
been measured, there
been measured. there must be be something otherother
than
than Itself.
The
Itself.
mention of
The mention
individual...,'
of connection
connection is
etc. The
individual...,' etc.
in, ‘The
is in, school of
‘The school
The Upanisad mentions
mentions things)
things)
of Sfinkhya aw
sefimmfifikhya-{he follower ofanother
tam-git ses'varasfir'ikhya—{he
who admits
Sinkhya who
ofanother
admits a Lord
Lord (of all
all
follower

connection
connection of the individual
of the individual soul with Brahman
soul with Brahman
R.I.iv.23
R.l.iv.23 (11.159)
(II-159)
in
in sleep.
The mention
The mention ofdiflerenceis
(Ch.1.m'.6).
ofdiflerenceis in, ‘Now then.
in, ‘Now .,' etc.
then. .. .,‘ etc. and
sits-ti 2m:
2m: soymir devadattali—‘This
so'yan‘i devaduttalt-‘This is that
(Chit/:16). Devadatta'
Devadatta'
R.I1'I.ii.30
R.III.ii.30 (H.451)
(H.451) R.I.i. l 3 (L24)
(1.24)
Now, in the passage, ‘Now, he he who...,'
.....
t
the passage, who..., etc. so 3am
'yan'a .....
(Ch. 17111.4. I) the
VIII.4. 1) the Supreme Beingis taught to be the the
bridge. From
From the the word
word ‘setu' (bridge) it is made made In the
In instance-‘This is that
the instance—‘This Devadatta‘, there
that Devadatta‘, there is
out that there is another
that there another entity than
than this this Brahman
Brahman not even the slightest room for
the slightest any secondaiy
for any secondary
the object of
as the of attainment.
attainment. Also a measure of size
ofsize because there
interpretation, because there is no contradiction,
is no contradiction,
is taught in in relation
relation to Him
Him inin Chfindngya
Chfindngya Ufmniyrtri
Upanignri inasmuch
inasmuch as that
that thing, which
which at a put
put time was in
(W58). This
(”(5.8). This also out. the
also points out existence of
the existence of an association
association with
with a particular far-0H
far-oII place,
place. may
may
immeasurable
immeasurable entity, which which is the the object of of without any contradiction.
without any exist at the
contradiction. exist the present
present
attainment. Similarly the
attainment. Similarly the teaching about about the the time
time in
in association
association with
with a nearby place.
relationship between the. bridge and
between the and the the possessor
possessor
ofthe
ofthc bridge is seen as having he characterofthat
having t he I characterofthat fiafgm:
talisman: mil/a .talyfidnynh-tsinee that my
Sflilm Ia .mcy'trlrtyah—since
Iii very
about
about thethe means ofattainment
of attainment andand the the object of of same vidyfi, .mtya etc.
virlyfi, mtya
attainmentin
attainmentin the passage, ‘He
the passage, ‘He is. '. .,‘ etc. (Sin.
'.
VI. II 9).
(S'u. Vl. SJII.iii.38(678)
Smartssms)

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‘F1133? slz'waha 29 3 mflhfinavifrsfit
elm ..... filmrganr'zl meant for eulogy, since the texts are accepted as
referring to udgitha etc. that are subsidiaries ol'
Satyavidyriis but one on account ol'bringinglbnvard
rites, as in the text. ‘This earth...‘ etc.
olthe subject-matter of the l'ortner to the latter on
the basis ol'the identity oi‘ the entity meditated on R.IILiv.21 (11.541)
by saying. "Phat which is that Satya’ (BLVJLZ).
The passages describing udigitlia as the best rasa,
R.III.iii.37 (11.505) relate merely to glorification.
'l'hat (Supreme Deity) ltsell'is described as satya. M.Il'l.iv.2l (111.308)
sai-im ..... flflflflflflyfllt stuti .....
That Supreme Deity ltselfwhich is denoted by the That the wise may act as they like is but the simple
word ‘sufand which is the supreme cause of all praise.
things, is inuoduced as the subject-matter in the
passages. ‘That same...,' etc. (Ch. VI.3.2) and 'Tejas Ws-wltrdmlpanzHie principle ofassuming
rests. . (lbid VI. b‘. 6) andis explained in thevarious the less
terms ol' the discourse. Because the qualities of
being the satya and others which are mentioned in smvs (500)
the text, ‘All this....' etc. (Ibid) are explained
throughout and set out at the end. W stakinuvmi-continuity of something
which is very negligible
M.III.iii.39 (111.223)
s.n.tv.s (816)
'l'hat (Supreme Deity) itseli'is described as self.
becomes difficult to be cognised.
snlyfidi .....
Sntya and other words denote the qualities which when sthanqlila-a sacrificial place
only form the essence of the same. Supreme Deity.
s.m.iii.41 (684)
‘@1713? slfivakafln eulogistic text
mnhfinaviscsfit—on account ol'limiting
S.m.iii.as(679) adjunct.
s.1u.ii.s4 (609)
‘lfifila stutitva-character of being an eulogy.
tathfi ..... apeksayfi
R.l.iil.25 (H.54)
'l'he relerence to diITerence is made from the
gurudmtlmnenu ..... stutz'tvmii
pointol'view ol'the limiting adjuncts of Brahman,
indeed, the character of being an eulogy consists but not from lts own point ofview.
in the description of excellence.
R.l]].ii.33 (H.453)

W stutimfitrarh~mere praise owing to difference of place.

S.u1.iv.21 (734) pralipanna ..... bhedfit

stutyartha ..... Through the distinction of limiting conditions

which are ascertined as speech and other particular
The texts like "l'hat 0111...,‘ etc. (Ch.l.i.3) are places.

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WWW sthmifidivyapadm'ficm 29'1 fiatwawnzti stltityadam'tb/zyfim

M.111.ii.35 (111.141) iii-Elm slititinu?ha—Tlie scripture has stated the

owing to difference of place permanent uniform nature tofbliss).

bmhmr'm'i ..... M.1V.iv.21 (1V.119)

'l'he bliss etc. of the Lord being the same, they tatra . . . . . imtuu
become different when they are reflected in There is neither in crease nor diminution of bliss
Brahma and other souls, only on account of the enjoyed by the released; on the other hand their
souls‘ own peculiarities, viz., essential character, state of blessedness is the same untltaugiug one
devotion and other virtues. through eternity. This‘1s stated tn the [Fibula Smii:
And this. ‘etc. ,
WWW .szhanfidiwaplttleificmmd from
the mention of the place etc. WW slhityadanfibhyfifi:—on account of

s.l.ii.14 (113) abiding and eating

santi ..... s.1.ai.7(151)

There are other places like the earth, which are dyubhvfidyc'tvalnnmit .....
indicated for Brahman in the text, ‘He who...,‘ While ptesenting the abode ofheaven, earl h. etc..
etc. (Re/11. 011.3). The term ‘Edi’ (ete.) in the the facts of staying on and eating, that is
aphorism means: The mention of location alone experiencing, are stated in the text, ‘Two hirds. .
for Brahman is not the only irreconcilahility. etc. (MqLiJ); the experience of the results of
Though Brahman iswithoutname andform, such work being mentioned in, ‘Of these. . . ,‘ etc. (1111(1):
things are seen to be ascribed to 1t in the text, ‘His and staying on indifferently being mentioned in.
name...‘ etc. (Ch.1.vi. 7). ‘The other...’ etc. The Supreme lord and the
R-I.ii.14 (1.508) individual self are understood in this context,
provided the Lord had been sought to he presented
raksusi ..... as the abode of heaven, earth etc. Then only it
Abiding within the eye, ruling the eye and so on becomes proper to speak of Him who is already
ate piedicated by scripture of the Highest Self the subject under discussion, as separate from the
only in the text,'1-1e who...,‘ etc. (By.111 7.18). individual self.

M.1.ii.l4 (1.193) R.I.iii.6 (11.5)

(all ..... ucyale (1'05 ..... (11.6)

The passage (Ch.1V.15), ‘So whatever may he In the passage, ‘Two birds...,' etc. (M14111. 1.1), it
sprinkled here (in the eye), ghee or water, runs is taught that one eats the frttit of works while the
out both sides‘, states the power of the Lord with other, without eating the fruit of works abides
reference to the place. shining within the body. Of these, that Being
alone, who without eating the frutis ol' luu-uum.
shines with splendour, who is oumiscicnt and
‘FREE? .clhilaprajfia—man of steadfast knowledge
forms the bridge of immortality-He alone
S.t.t.4 (as) deserves to be the abode of heaven and earth, etc.
but not that individual selfwho is eating the fruits
M.111.iii.28 (111.206)
of his karman.

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W1
Wat sthimtvavfidin

M.I.iii.7 (1.242)
295
295

was: sphqla
ma: sphqla
“IF-H a
FITF-H a smammi
sma'rmzli La

.....
(hi5 ..... admin/dell
(1115 admin/«tell S.I_iii.23 (192)
§,I,iii,28
the text, ‘The
In the 'The two.
two...,'
, _ ,' etc. (MuJII. the Lord
(MuJIH.i. I), the Lord 5a _____ m
sa _____ itz' (193) {Theory
(Theory ofSphota)
ofSphota)
is said to be merely present shining while the
merely present the
individual
individual self is subject
subject to experience. word is of
A word the nature of
of the spohta. The
of a spa/rm. The appre-
appre-

W
hensions
hensions ofof the
the letters individually sow the
letters individually the seed in
firms-arias sthiralvaw'tdin—Oue
ahimwavadm-one who views that the
the mind in the
mind in the form
form of impression which
of impression which attains
attains
full maturity on the
full maturityon the apprehension ofthe last letter
of the last letter
external objects are durable.
external objects durable.
and
and then becoming the
then becoming the object of of a single
R.l.i.13
R.l.i.l3 (L211)
(I211) apprehension, it flashes in the the mind
mind without
without
further
further effect. This singleness of
This singleness of apprehension,
F1133 sm'ztalm-a studentwho
‘PURE sm'ztalm—a studentwho hasjust completed
hasjust again, is not a form of memory, for
of memory, for the
the letters
letters
his studies
his studies many, they cannot form
being many, form the.the content of of a
single perception. This splint/l is eternal, since its
This sphnta
s.1.ii.t
Stat (95). every utterance of of the
identity is recognizable
recognizable at every the
Tbc idea
word. The idea of of difference
difference springs from from thethe
WE“?
WEFFK spasgo Iii-because it is clear
spasfo Iii—because clear difl'erencc of
difference letters. Therefore, the
the letters.
of the. the universe
universe
s.iv.ti.13 of
of actions, agents and
actions, agents and results
results standing for for the
the
s.iv.it.13 (809)
meaning of word, emerges
ofword, from the
emerges from the etemal
eternal Word
Word
yamft
..... yfijfiavafltyab (810)
yamft ..... yfijfiavalhyab conceived
conceived as a sphnlta which indicates
sphnja which indicates it.
The denial of
'l'lie denial of the departure of
the departure of the organs from
the organs This theory’ was propounded
'l'his theory propounded by philosopher
philosopher
the
the body clearly met with
hotly is clearly with in
in a particular
particular grammarians like
like Bliartrhan'.
Bliarlyhan'.
rccension.
rccension. In the course of
ln the answeringthe
ofanswering the question
of
of flfiabhfign, ‘When this
Znablzfign, ‘When this one
one (the body of
(the body of the
the FREE
UTF-3 ‘u'i’ smaranti ca-Smytis say so and (the
smaranti ca—Smrti:
liberated man) dies. do
liberated do the organs then
the organs then go upup Ujmnigads declare
Upcmigads declare thus)
from this
from this one or do not’, ‘No'
do they not‘. ‘No' replied
l'Zijfiaval/tya (BfJIlJi.
l’EijfiuvaI/tya (Bplllii. 11 1). s.n.iii.47
s.n.iii.47 (482)
(432)
R.IV.ii.l2
R.IV.ii.l2 (11.600)
(H.600) Vyisa and
Vyfisa others mention
and others in their
mention in sun-ti: how the
their snag-(is the
Supreme Self is not afflicted
Selfis afflicted by the suffering of
the suffering the
ofthe
The sionists read
tliitillhymdinfl reccn sionists
The illfidlzymdina in their
read in their text individual being. By the
individual being. the word 'in the
‘ca 'in
word ‘ca the aphorism,
aphorism,
that ‘nu admit
that ‘nu {mini utkriimanh'
tits-m5! print? (the Prana does
utkriimanh' (the does it be understood
it is to be understood that
that the Upam'sads also state
the Upam'sads
not pass forth from
pass forth from him').
him’). this as in
this as in the text; ‘Of
the text; ‘Of these....‘
these...,' etc.
etc.
M.IV.ii.13
M.IV.ii.13 (IV.36) R.H.iii.46
R.H.iii.46 (H.383)
(H.383)
Distinct is the
Distinct is the statement.
statement. And smTh's declare
And smflis declare this.
this.
allm
.....
allm ..... vfidalt
vfidrtlt wan'z
.....
evan'z .....
‘Then therel'ore...,'
‘Then Now the
therelbre...’ etc. Now the equals are the
the relation of
The relation
The of part and
and the whole between
the whole between thethe
0f Brahman.
manifestations of
manifestations Brahman. Now, those that
Now, those that are
are individual self and
individual self and the
the Supreme SelfSelf exists
exists in this
Indra and
Brahma, Indra
not equal are Brahma. and all animate and
all animate and manner on the the similitude
similitude of the relation
of the relation between
between
inanimate
inanimate things. thfli
things. trti is both both equal and
and not light and the
light and possessor of
the possessor light, between
of light, between power
power
equal to the
equal for ‘She
Lord; for
the Lord; is eternal,
‘She is devoid ofold
eternal, devoid ofold and
and the possesor of
the possesor power and
of power between the
and between the body
and under His
His control'.
control‘. Very distinct
distinct is the
the (possessor ofof the Parasam and
body). Parasam
age
age and under and the
and the soul
soul (possessor the body). and
statement of equality etc. of
of equality of the
the Mizdhyandina
Mizdhyandina text. others
others delclare
delclare inin their the existcn
smyti: the
their 5mm: cc of
existence of this
this

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FREE?
FREE? smamnti
smamnti ca 290
296 Fifi
Fl'lfi a
a smaryatc
smaryatc ((1
m

relation
relation as in the following, 'The
the following. ‘The whole...,' etc. FREE? samanmti
mafiaa ca-It is also stated in the smytz'.
samarmati ca—It 5mm‘.
(V.P.I.22.56)
(V.P.I.2 2.56)
S.Iv.i.1o
s.rv.i.10 (734)
(7&4)
M.II.iii.47
M.II.iii.47 (H.203)
(II-203)
smamnmn' .....
smuranlypi .....
ete
.....
8&8 .....
The learned
The learned people mention
mention in such smfiipassages
smflipassages
'l'he ‘These are the...,
states, ‘These
Blu'zga'uala states.
The BIu'zga-vala etc. The
the..., etc. The as ‘Having cstablished...,'
cstablished...,' etc. (Bh.G.VI.ll). It
etc. (Bh.G.VI.11). It is
is
Vanihapun'zzm
Vmfihapun'zqza states, "The
‘The part (mitfa)
part (aritfa) is of
of two because of
because of this
this that
that the postures like
the sitting postures
kinds: the
kinds: the essential which does
part which
essential part does not difier
difi'er padmfixcma presaibed in
padmfiscma are presaibed in the
the books
books on Yoga.
Yoga.
from the
from the whole and the
whole and the distinct part which
distinctpart which is quite
distinct from
distinct from the
the whole.
whole. Inln the
the first case there
there is R.IV.i.lO
RJVJJO (H.581)
(II-581)
notan iota ofdiIl‘erence betweenthewhole and
and its
notan
part.
part.
iota
That
That
ofdiITerence
which
which is
between
called
called the
the
thewhole
distinct
distinct part is of
part of
smamnti
smamnli
.....
..... iti
iti

limited power and

limited power and possessed
possessed nfsimilarityin a very very Meditation
Meditation is declared
declared inin the
the .rmrtiin regard only
small
small degree‘. to one who isin
who isin asitting posture as in
asittingpostnre in the following
following
passage, ‘Having fixed...,‘ etc. (Bh.VI.II-12).
passage. (Rh.W.11-12).
WW
‘9111? '3
‘a smaruutz' ca-They mention this in the M.IV.i.lO
smaruntz' ca—ll‘hey M.IV.i.10 (IV.19)
smrti texts.
smrti
S.m.t14
s.m.i.14 (547)
summit
.....
sawan'i .....
The
The smrti declares ‘For the
declares thus, ‘For the purification oi 01'
api
apt‘ ea
.....
ca ..... self, he
he shall
body, head
head and
and neck
in meditation
shall be engaged in meditation holding his
neck erect and
and motionless.
motionless. .. .,'
.,‘ etc.
Manu, Vyisa and
Manu, and others
others mention in the
mention in svnrtis that
the smflis that
the results of
the results evil deeds
of evil deeds are experienced in the the
abode of
abode of Death.
Death. PM?
wifi 'El'
I .rmmyate ca-And the
.tmmynte Ira—And smrti also
the WIN also says so.

RJILi. l 4 (11.417)
R.IlI.i.l4 (H.417) S.rv.ii.14
S.rv.ii.14 (311)
(s11)
smaranti
.....
smaranti ..... ityfidisu smaryate .....
smaryate .....

Pai'isara and
Pai’fisara and other
other sages declare in their
sages declare Smm's The
their Smnis absence of
The absence of movement andand departure
departure is
that
that all get under
all get under the control of
the control of the godft'ama, in
the godfi'ama, in mentioned
mentioned in
in the
the Mahfibhfimta,
Mahfibhfirata, ‘Even
‘Even gods...,'
g0ds...,‘
passages as the
such passages the following, ‘All these...,'
following, 'All these...,‘ etc. etc.
CLC.

(MP.
(VIP. 1!].
III. 7.5). R.IV.ii.l3 (H.602)
R.IV.ii.l3 (H.602)
M.l]I.i.15
M.H1.i.15 (III.38)
(111.38) smmyale ..... iti
o'mmyale ili
.....
gltcrhanli .....
gacchami ..... The smrtialso speaks of
The :mrtz'aiso the departure of
ofthe ol' the
the sell'at
sell'at
evil-doers go
‘All evil-doers go to hell
hell and
and thisthis is not to be be the time of
the time of death
death from
from the
the body ofof even the man
doubted. there having been
doubted. there put to tonnen
been put ts, those
tortnen us, those of vidyfi through the
of vidya the blood
blood vessel in the
vessel in the head. as in in
hate Janardana
who hate
who Janirdana surely [all fall down; and and as forfor the
the passage. 'Among those....'
passage. ‘Among those...,' etc. (Ytijriavar
(Yr'qiava-
those that
those that have into the
fallen into
have fallen MahE-tamas (the
the MuhE-tamas (the Uiyasmfli 111.1
Hiyasmfli 6. 7)
111.16.
great hell
great hell of darkness) there
of darkness) is- no
there is- no rising out of
rising out of it.
it. M.IV.ii.14
M.IV.ii-1‘l (IV.55)
But for
But for the sinners there
the sinners there is the
the possibility oi‘iising
oi'iising
a.ll places there isis the alternation of
up. In all
up. pleasure
ofpleasure .....
matsya ..... iii
ili
and
and pain and and vice versa but but inin the
the hell
hell called In
1n the Varfihapmfigm it
the Varfihapurfizm it is said. ‘Matsya, Kfinna,
said, ‘Matsya, Kfirma,
Paricaliasta (the
Purim/taste place ofeternal
(the place damnation) there
of eternal damnation) there Varfiha and
and others equal. For
others are equal. For they are not
is pain'.
pain’. difl'erent
diii'erent from Brahmfi and
Visqm. Brahmfi
from Visrm. and others
others are said
said
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custard smarynmfigtrm't 29 7 W syfillulmvul

to be non-equals; while Pmkrti is both equal and ‘FF?!’ smyteim-l'rom the smy-lis also.
not equal’.
S.I.a.6 (tot)
m smaiyanu'mmii-that which is mentioned smflt'fm . . . . . ityt'zclyfi
in the smrti
The embodied soul and the Supreme Self are
s.t.a.25 (iss) shown differently in the smyti also, ‘The Lord. . .,‘
itas'ca ..... etc. (Bh.G.XV[I.6I).
Another‘ reason why the Supreme Lord is meant R.I.ii.6 (L296)
by Vaisvt'mant is that the smrti mentions that the sawasya ..... dars'ayati
form comprising the three worlds and having fire
as the mouth, heaven as the head and so on belong The following passages of the Bhagavadgitr't, ‘And
to the Lord Himself, ‘Salutation to....' etc. 0f...,' etc., ‘That wise...,' etc., and ‘The Lord...‘
(Mahfibhfirala Xl1.4 7-68). ctc., declare the individual selfas the worshipper
and the Supreme Self as the ohjeCt of worship.
R.I.ii.26 (1.34.1) Therefore Brahman is different from the individual
tadiha ..... self.

The same fonn of Vaifiifinam which was taught in M.I.ii.6 (1.170)

the iruti and mm‘ is here recalled to the mind to 'ahamfitmfi' .....
the effect that that form is indeed the same as this
form. The smg'ti passage is, ‘lam the .Klmrm that abides in
the heart of all things’ (Biz. G. 10.20). Absolute
mamnti m ..... identity should not he assumed with Btalanan l'or
The sages also declare thus, ‘The seers...,‘ etc. the individual self because ol' the absence ol such
authority.
M.I.ii.25 (1.215)
aha'n'l ..... smmymndzmn'i msyazwltavat-tt may be as in the world.
‘l become Vain/Finam...‘ etc. (Bh.G.XV. I4). S.II.i.13 (306)
upapadyata ..... ihfipz' (307)
EITHER: snirlin'tpalz—nature similar to that of
recollection Such a distinction may well existjust as it is in
common experience. Though foam, ripple, wave
s.t.i.1 (2) etc. which are different modifications ofthe sea
sman'nmfigta'rifmm iva ..... avubhisan5t (P. 4 9) consisting of water are non-different from the
sea. still amongst themselves are perceived actions
‘Its form is similar to the form that is heing
and reactions in the form of separating or
recollected. It is not merely rccollected hecause it
coalescing. Yet the foam etc. do not lose their
clearlyshines forth as an entity that exists in front‘.
individuality in one another. They are never
was ..... alivyfiptt'fi rv. M. 1 1) differentfrom the point ofview oftheir being the.
sea. Similar is the case here.
lts nature is like the nature of recollection. The
non-presence of the object is of the essence of RJLLH (11.229)
recollection, while recognition, which is valid, is
syfilloltavat ..... (H.230)
of a present object.

Rarest Archiver
m; W svatalz prfimfipya 298 W .maprzksadnsficm

‘The distinction is possibleasin theworld'. Indeed, of the eflbct from the cause during dissolution the
distinction obtains between the nature of‘ the defect arising from such a position is equally
individual souls and that of r.he Lord. The applicable. Again by admitting that during
attainment by the individual self of the condition dissolution the efi'ccts become non-differentiated
ofthe enjoyer ofpleasure and pain is notdue to his from the cause, the differences that could have
being possessed of the body bttt is due to his been distinguished individuallybefore dissolution,
Itarmas, which consist of merits and demerits. In cannot be determined atthe time ofa new creation.
regard to the Supreme Self, there is not the slightest
R.11.i.10 (H.233)
trace of contact with karma even though He has
the entire universe in its gross and suhlte states as pmdhfina. . . . _. pmvrttift
His body.
The argument that material Nature is the cause of
M.H.i.l4 (11.25) the world is full ol‘ fallacies. For according to that
view, the coming forth of the world is based on the
yalhr't ..... atrfipi
superimposition of the attributes oi‘ material
For instance, there is actuallyclistinction in details nature, through the proximity ol'tuaterial Nature,
though the world may speak of a certain quantity upon the individual soul, who is subject to no
of water becoming one with another quantity. modifications and is essentially ol' the nature of
Even so the soul too. though said to be in a state of pure intelligence.
non-distinction from Brahman does not however
There are difficulties regarding the nearness of
become absolutely the Lord Himself.
Pmkp'ti.
m: 1mm svatali pr-c'zmc'zgtya-intrinsic validity M.lI.i.ll (II-22)

M.11.i.5 (11.12) The vicwcannot be maintainedjust for want ofany

instances to prove that things rise out of nothing
As in texts like Vedas and Vatsgtava Puritans. and go to nothing.

waste nlalrtbst'ddha-self-cvident 13W svapaltsadasr'wca—Because the oppo-

R.I.i.l 0.137) nent’s own point ofview is cqully vitiated.
$111.29 (337)
Wet-at svupdts'udosficcuflnd on account ol'
[mmgfirh .....
the objection to his own view
The same defect will attach to the view ol' the
s.n.i.1o (sot)
believers of Pradluina. because according to them
.t'uapaksa ..... seminal} Pradhfinaispartless, limitless, attributeless (devoid
of sound) and so on. If Pradlui'na becomes the
These defects will crop up equally from the stand-
cause ofa product that is composite. limited and
point of our opponent for it is admitted by the
possessed ofsound etc., there arises the possibility
Sz'u'i khyas that the universe of sound etc. springs
of its changing as a whole. since it is partless; else
out of Pnulhtina which is devoid of sound etc. So
there arises .the possibility of the theory ol'
from the admission of the origin of a dissimilar
partlessness being contradicted.
ell'ecl. the del'ectof the product liavingno previous
existence, persists equally. Similarly from the R.11.i.29 (11.269)
admission by the Sz'u'ikhyas of the non-difference
svapaksq .....

Rarest Archiver
m
w svapna

In
suajma

ln the view of
the View
etc. the
him who
ofhim holds the
who holds
arising from
the errors arising
theory ol'I‘ralUuina
the theory
from what
ol'PralUuIna
what is observed
observed in
299
299

in the
the W W W svayampmkfis‘alna

WW sva‘hratisrliattva—being
Himself.
Himself.
suayampra/cfisalmt

sualfrratt'sflratttrrz-being established
established in
in

world will taint

world taint it.
it.
R.I.i.l3
R.I.i.l3 (1.205)
(L205)
M11130
M.H.i.30 (11.53)
(11.53)
All things other than Brahman
other than Brahman are established
established in

m
because
because of the objections found
of the in the
found in the case of
of Himself.
individual
individual soul
soul
sunbhfitmflrrrfigafi he transfusion of
he transfusion
.....
ye ..... parapa/ise
parapalrse m suabhfiimprirfiga—t
effect by the
effect qualities of
the qualities of its cause
an
ofan

The
The soul defects, who
has defects,
soul has is tainted
who is tainted and
and bom,
born, as
stated in the
stated in ‘Even those
the text, 'Even those that are defects
that are in S.ti.ii.2o
defects in S.u.ii.20 (335)
(ass)
the when found
soul, are when
the soul, in the
found in Lord. concluded
the Lord. concluded
to be
be excellences.‘
excellences.‘ eamflhltua—l~limselfbeing the basis (root)
Wmamihttva—l‘limselfbeing
R.I.i.13
R.I.i.13 (1.205)
W 'svapna—dream
WW 'svajmn-dream
R.I.i.l
R.I.i.l (ii) (1.34) .....
sva ..... nn'zlatvam
mz'tlatvam
All things other
other than the Brahman
than the Brahman Himself
Himself have
have
wapna .....
wap'na ..... Brahman
Brahman forfor their
their basis.

m:
In dreams, the
In dreams, the Lord
Lord creates, in accordance
creates, in accordance with
with
the demerit of
merit or demerit
the merit beings, things ofa
of living beings. of a m: .mayan'zjyntilt—self—luminous.
maymhjynliltqelf-luminous.
for a certain
subsisting for
special nature, subsisting certain time
time only,
9.13.4 (2o)
and perceived only by the
and perceived individual soul
the individual for 9.1.1.4 (20)
soul for
which arc meant. The
which they are The scripture states with
with Brahman
Brahman
reference
reference toto the state of
the state dreaming, ‘Therc
of dreaming, ‘There are
are
no....'
no....' etc.
WET
m mayamprakr'tsa—self-luminuous.
mayamprakr'rfa-self-lumintrous.
sua'bhfivika
.....
sua'bh-fim'lm ..... R.I.i.1
R.I.i.l (ii) (1.1)
(Ll)

m
The Sittrakrim also
The Sfltralifim also states that wonderful
states that wonderful creation
creation Brahman
Brahman
is produced by thethe Lord for the
Lord for benefit of
the benefit of the
the
individual dreamer.
individual dreamer.
niayammalrfiiawa-Self-l umin

W
wirmma mayampmkfifama—Self-l umin osi 1y
1y

wafmknmgtrtrlha-Wlio occurs in
W wajmknmgirulha—who i.n a topic R.I.i.1
R.l.i.l (1.134)
of His own (Brahman)
of His
$14.4
(Brahman) wuymh .....
.ruuymh ..... 1.1.1 ([142)
(L142)
5.1.1.4 (23)
<23) By self-luminousness
self-luminousness (or self-illuminatedness) of
(or self—illuminatedness) of
n'tywe understand
an en Iitywe understand the
the shining forth
forth or being
upanigad .....
upanisad ..... prakaranan'i
prakaranan't (VJW.
(V.M. 86)
manifest by its own existence
manifest merely to its own
existence merely
Of
Of the Upamlsadswhich occur not
the Upanisadswhich in the course of
not in of subsmte.The
substrateThe teim 'shiningforth' in thisdefinition
term 'shiningforth‘ thisdefinition
anyparticular other than
anyparticular topic other than their
their own, it
it being means the capability of
the capability of becoming an object of of
seen through the
the consideration ol'what goes before
consideration ofwliat before rhoughtand speechwhich is common to all
rhonghtand speechwhich all things,
things,
and after, that
and after. that the propounch'ng the
purport is propounding
the purport the whether
whether intelligent or non-intelligent.
non-intelligent.
person. the
person. the topic is principally that of
principally that of the
the person
person
alone.
alone. . . . dipa'uat (Lil)
caitanya . . .. .. . dipavat
caitanya (Lil) (1.149)
(1.149)

Rarest Archiver
Willa: maya middha
‘ta-life: maya msiddha

Indeed to be self-luminous
Indeed possess the
self-luminous is to possess
300

the scripture in relation

relation to the
the individual
W
W svafnbdc—tt
svafnbdfit

individual sell'as in the

the
character
character of Whatever like the
intelligence. Whatever
of intelligence. the flame passage, ‘This
following passage, (released) individualsell
‘This (released) individual sell
of possesses the
of a lamp possesses character of
the character of luminosity,
luminosity, is an atom...,'
atom...,‘ etc. (Mu.IH.1.S{i.
(Mu.IH.I.9).
that possesses its
that possesses independently of
its own light independently of
M.H.iii.23
M.H.lll.23 (H.171)
anything else.
on account of
of the
the term belonging to Himself
Himsell'
.....
pmhfis'atz't (Ii.
ddrfipatiz' ..... prahfijatr't
cidn'ipatfi 1) (I.
(1.111) (1. 153)
vfihyasese...
vfikyafese...
To possess the
To possess character of
the character of intelligence is to be
From the
From Eilmzm found
the term 511mm found in the subsequent
self-luminous.
self-luminous.
sentence of
of the passage, the

m
the scriptural
scriptural passage, the pewasion
pcrvasion
spoken of
spoken in the
of in prediCted of
previous text. is only prediCted
the previous of
m :vayamsiddha—self—cstablishcd
svayamsiddha—self-cstablishcd the Lordwith reference
the Lordwith reference to one and
and all ofhis
ofhis forms.
forms.

W
s.n.iii.7
S.n.iii.7 (432)
W svm’abddl—on account of
svaiabddl-on account of the
the word
word
the
the self
self
denoting Itself
Itself

m
m :varfiy—to
R.I.iii.7
R.l.iii.7 (H.19)
(H.19)
one's own ruler
:varfi_l—t0 be one's ruler S.I.tii.i
S.I.tii.t (145)
eua
mm
..... [Jan'gmhe ( I 46)
..... fmrigmhe

ahammvas‘yab
ultammvafyalt Because of
Because of the
the word ‘selt"; for the
word ‘self’; the word
wortl ‘sell‘
‘sell1
‘Know that
in, ‘Know
occurs in. that self.
self. ..,'
..,' etc. (.Mu.11.ii.5). The
etc. (Mu.11.ii.5). The
independent of
one who is independent of kannrm.

m
kannnn. word ‘sell’ [its in quite aptly if
[its in the Supreme Selfis
i1~ the Sell‘ is
understood
understood by it, but not so ii
but not the meaning be
il' the he
manipfipyaya-loss of
mm marflffipyaya—loss of essential
essential nature. something else
else also.
also.
I
S.tv.ii.s (802)
S.lV.ii.3 R.l.iii.1
R.I.iii.l (ILI)
(".1)

on account of
on account terms which
of terms which are
are its
its own.
own.
131i
‘51* warga—heaven
warga-heavcn
R.I.i.l
R.I.i.l (ii) (1.91)
majabdfit
.....
s'uas'abdfit .....

On accountofa
On which is its own, that
accountofa tertn which that is which
which
(£qu
dunk/m .....
..... belongs to it
specially belongs iL The clause, ‘He
'l'he clause. ‘He is thethe
that
that which
which is in itself a particular place of
in itself of such
such bridge
bridge of
of the
the Immortal‘
Immortal‘ Specially applies
specially applies to the
the
pleasure as is unmixed
unmixed with
with pain. Highest Brahman
Brahman only, which which alone
alone is in all ‘.tll
U/Junz'sads, termed
U/Junz'sads, the cause of
termed the the attainment
ol' the attainment of of
The that the
ram
m .waiabda direct
svasabda of the
Upunisadic use of
direct Upunisadic the immortality.
immortality.
bestower of
bestower
The term 'setu’means
‘setufineans
immortality. That
of immortality.
that
He enables
'l'hat is. He
He
He is
enables us to
the
word.
word.
reach that
reach which is found
immortality which
that iunnortality l'ountl on the the
S.Il.iii.22
S.n.itt.22 (454) other shore of the ocean of smhsdm.
smitsfim.
ital:
ital}
.....
..... iii
m The word 'étman
The word (self) also
‘itman ’’ (self)
unconditioned
also when
when it
it is
bylimiting adjuncts,
unconditioned bylirniting
is
adjuncts, hasits
hasits primary
primary
The Ufmnisad directly uses a word
The Ufmm'._md word implying
ammicity, ‘The
‘The atomic...,'
atomic...,' etc. (Mu.III.i.
(MuJIIJ'. 9). and natural
and significance so as to denote
natural significance denote the
the l1 lighcst
lighest
atomicity,
Person. Ktman,
Person. is indeed
Ktman, is indeed that
that which pervades. It
which pervades. It is
R.lI.iii.23
R.lI.iii.23 (11.363)
(H.363) only possible for
for Himself
Himself to pervade all all things
other
other than Himself through being the
than Himself the controller.
controller.
silty/it
.....
silty?! ..... iti
iti
Hence
Hence the
the word ‘rimum’ is also
word ‘rItman’ also an expression
expression
The word
The ‘atom’ is itself
word ‘atom' directly declared
itself directly in the
declared in the which signifies Him
Him alone.
alone.
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WEE-‘I wasaritvedana 301 W m svfidhyfiyasya lalhfitt'ena

M.I.iii.l (1.231) In these two subsequentsentences ofth e Pattyfiyapn

Smli, ‘With the. ..,‘ etc. and ‘or He. . .,‘ etc. the
tameva ..... .t'abdfil
passing out, etc., of the soul are said to take place
In the text, ‘Know Him alone the AlmanYMu. 1.115), under the guidance ofand along wi th, the Supreme
from the use of the word ltman itselfI it is made Lord.
out that the support of the Heaven, earth, etc., is
Visnu only. 13m sdhyEya-one's own text of sacred study
sva ..... s'TavagtEl 0.231) st.“ (5)
Because the word fitman synonymous with the aim ca ..... laksayah' (V.M.29)
word sva is employed in the scripture. By the words 'one’s own Veda‘ referring to the
content, the cont.entt.hereof,viz., study is implied.
‘@1132? svasa1ituedmm-selI-revelation
R.I.i.l (L28)
Slums (ass)
etttz ..... nl/mtmm
‘HIT-WIT m: stm'tmnnr't mtmmynlt—and on The apprehension of that aggregate ol' syllables
account of the latter two being effected through which is called 'Veda'is referred to as svfid/tyfiya.
the self.
mm auttia strt'irlhyr'iyatya tathfitvena-Ahe
9.1mm (453) Vedic study stated to be so
uflare ..... lm'yfitwil
smatts (621)
The latter two, viz., going elsewhere and coming
svfidhyfiyasya .....
back, cannot happen to a soul that does not move;
and yet their relation is with the soul itself; for the The vow of ‘s'imtmm ‘acknowledged by the followers
root ‘gam’(to go) indicates an action inhering in ofthe Athm-un Veda is a trait ofVedic study, but not
the agent. of knowledge.
R.ll.iii.21 (11.362) Because the followers of the Atlmruu Veda read ol'
this also as a Vedic vow, ‘stated to be so‘ men Lioned
m .....
as afeature of the study ofthe Veda, in the Samficfim.
'l'lte word ‘ca’ denotes emphasis. No doubt. owing
RJILiiLB (H.461 )
to its being of the nature of separation from the
body, departure from the body, somehow or other. svfidhyfiya ..... vidyfiyilt
is appropriate to the individual sell‘ even if it is
The restriction connected with the s'imvmta in
stationary; but movement and return cannot in
regard to teaching is indeed for the purpose of
any manner appropriately lit into it. Therefore.
establishing that there should he the possession of
they have only to be elIected through one's own
the refinement produced by the ceremony; the
self itself.
restriction does not apply to the meditation.
M.II.iii.2l (H.168) M..l]Iiii.3 (III.160)
alongwith the Supreme Lord (who guides him) as
svfidhyfiya .....
stated in the two subsequent sentences.
The injunction, ‘The sacred study of the Vedas
.m ..... utltrintyr'idayalt
should be made‘ is a general rule applicable to all

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Wm: svfipyayasmirpaflyolt 302 “Tm: .trrriniinah

who are entitled to study the Vedas. The term ‘hi' ‘upfis familiarly known to mean merger for it is
indicates smrti, ‘By the...,' etc. seen that origin and dissolution are referred to by
the phrase pmbhava-am'ayau
rerun-tiara}: svfipyayasmirpaltyoh-of deep sleep .ta ..... myata (1.47)
and union.
When waking and dream become inactive in the
s.rv.iv.16 (357) state of sleep, the individual soul appears to be
svfipvayalz ..... merged as itwere, in the self, owing to the absence
01' particularization created by limiting adjuncts.
Svripynya-means deep sleep, as is shown in the
Upanisadic text, 'He becomes. . .,’ etc. (Ch. VI. viii. I). R.i.i.lO (1.183)
Samfmlti means liberation as shown by the tadeva .....
Upanisadic text, ‘Having been. . .,' etc. (Br. IV. 1711.6).
During both the states it is asserted that there is an The scriptural passage, ‘Know from...,' etc.
absence of particularized knowledge. declares that the individual soul, who is asleep and
is in union with .rat has withdrawn himselfinto his
R.IV.iv.16 (H.647) own cause.
svfipyayalji . .‘ . . . The meaning of the clause ‘surm'i apito blinvati' '—
. mipyayaisdeep sleep and Sampattiis death as seen 'He withdraws into his own cause-is that is the
From the passage, ‘Speech rests. ...’ etc. and ‘The individual soul goes back only unto the Supreme
tejn.t...,' etc. (Ch.VI.8. 6). It is inatle out that those Self.
two conditions consist of the attainment of the M.I.i.9 (1.82)
Lord and the absence of consciousness.
fit-impair] ..... Iayali
M.IV.iv.16 (“7.112)
‘Thatiswhole...,‘ etc. (Chi/.1’. I), ‘He takes...‘ etc.
suptmit ..... iti Thus there. is the scriptural declaration of His
'l'he text quoted above, ‘For then...,’ etc. refers
withdrawing Himself into His own self. For, it
either to the state of deep sleep or release. During cannot he that the pure Lord merges into the
these two states, the text spealc of that (crossing qualified fitmlm.
the smitsr'mz).
WW wibhdvihabhedribherla uddu—
m svfipyr'tyfit—Becanse of the merger into View that the difference and non-difference
one's self. (between the individual self and Brahman) are
both natural.
s.r.i.9 (46)
R.I.i.l (ii) (1.63)
tadwa ..... deviant?!
of Yidavaprakisa and others.
The individual gets the epithetofmpitt' (he sleeps).
He becomes apitrt (merged) .rumr't (into his own m W svfibhfit-iku ripe-natural form
self) . This text gives the derivative meaning of the
name s-vapiti of the individual, as itis well known in R.I.i.l (ii) (1.45)
the world. The selfis meant here by the word ‘.wu'. The natural form of the Lord is intelligence.
He becomes absorbed in to thatwhich is considered
here under the name ‘Existence’. The root 'i"
(meaning ‘to go‘) when preceded by the prefix
‘Elm: swimr'ualt-for the sacrificer
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m
W wiiyatanalva
wiiyatanalva

s.m.iv.44
s.m.iv.44 (750)
303

That
attribute
because it is mentioned
That is, because
attribute inin the
‘wit fl
"QT-fl fi hfmau
Iu'mau In

mentioned with a specifying

expression, ‘in his own nttture'
the expression,
t'u

nature’
..... 751)
yajamfina ..... ((751)
(Ch. VIII.
VIII. 12.3). Indeed. if
12.3). Indeed. if an adventitious atuilmte
an adventitious atuibute
Fttreya thinks
Atreya that. the
thinks that. the agentship for
for meditations
meditations is accepted, then then the
the attribute expressed by the
attribute expressed the
connected with the
connected with the difi'erent pans of
different pans sacrifice words
of a sacrifice words ‘in‘in his true nature'
his own true will become
nature‘ will become
the master of
belongs to the of the
the sacrifice.
meriflce. meaningless, because
meaningless, because even in in the
the absence
absence ofof the
the
attribute, it
attribute, his own true
is his
it is nature thaLisestablished.
tnie nature thatis established.
R.111.iv.44 (H.561)
R.lII.iv.44 (H.561)
M.IV.iv.l
M.lV.iv.l (IV.91)
yajamz'ma
.....
yajamz'ma. . . . .
.Ktreya is of
.‘itreya the opinion that
of the the meditations
that the meditations on
pamn't
pamn'i
.....
..... at
ca
the udgitha etc. which
tlie udgithu which are dependent upon the
dependent upon the In
ln the Chfindogya Upanisad
the Chfindagya passage, ‘Having
Upam'sad passage, ‘Having
accessories of
accessories of ritualistic
ritualistic works have the
the sacrificer
sacrificer reached
reached the Highest Light, he issues forth
tlie Highest forth in his
as the
the agent.
agent. essential the word
essential nature’, the word ‘svcna'means
'svcna’means 'in‘in his
his
essential l'orui’.
essential form’.
M.III.iv.44
M.III.iv.44 (111.334)
(“1.334)
to the
to the masters
masters
IR‘ ham
ET ham
.....
[rm/mm ..... blmvati
bra/217m bluwati
R.l.i.1
R.I.l.l (ii) (1.74)
The
The fruit
t'rui'. of knowledge declared
of knowledge declared by such texts as.
as,
‘He who knows Brahman
Brahman attains
attains the
(TaiJlJ) belongs to the
(TaiJlJ) the gods who
the highest'
who are its
highest’
its masters.
masters.
amyta .....
amym .....

The
The immortal
immortal and
and the indestructible
indestructible is the
the Ham.

W
Hum.
Ham
Ham is the enjoyer. The
the enjoyer. The individual
individual self is called
called
sqtatrmntua-ltaving Himself
W svi‘qatrmatua—having Himself as the
the
Ham
Ham here, because
because he draws thethe [mt/mi
[ma/mi as an
abode.
abode.
object of
of His
His enjoyment.
enjoyment.
R.I.i.l3
R.I.i.l3 (1.205)
E'Fllfi
m1 hfimmhfinrm tu—bttt when the
tu-but when the rejection (is heard)
heard)
All things other than Brahman
other than have Himselffor
Brahman have Himself for
their
their abode.
abode. Sm.iii.26
$111.iii.26 (658)
(653)
131
fiat mare-t rabdm-a-om the word 'his
W svma .fabdfit—Erom ‘his own'
own‘ hénau .....
hfinau ..... (659)

S.rv.iv.i Even if rejection alone

Even if alone be heard of
be heard of in a text,
S.tv.iv.i (347)
(s47) should become added
acceptance
acceptance should become added to it, since
since it
it
ruma ..... syét {848)
.ruma ..... sylit (848) forms counterpart of
forms a counterpart of rejection.
The
The word
word 'smmn’ in ‘Becomes
occurs in
(own) occurs
‘mean’ (own) ‘Becomes R.III.iii.26
R.III.iii.26 (H.487)
established
established inin its own real form‘. Otherwise
real form'. Othetwise this
this
but in relation
but in relation to giving up
up
specification with theword
specification with ‘own’' would
theword ‘own have been
would have been
inappropriate. If
inappropriate.
accepted, it
If the meaning ‘in its 5011’
purpose in as much
it serves a purpose
self‘ be punyapfipayor
much as it it
punyapipayor Ito—mil}
.....
him'l} .....
the
the giving up sin and
up (of sin and merits)
merits)
implies that the
implies that soul becomes
the soul becomes manifest merely in
manifest merely in

well.
well.
from and
its own from
its in any adventitious
and not in adventitious form hr'mau iti
form as hr'mau
.....
pmzlarfanfirtham ..... (11.488)
iti pmdarx‘anfirtham (H.488)

The ‘in relation

expression ‘in
The expression up karma:
relation to giving up karma: 'is
‘is
R.N.iv.1
R.1'V.iv.1 (H.632)
(H.632) illustration and
intended to serve as an illustration
intended it refers
and it refers
also to those
also karma: reaching other
those karma: other places.
.wma .....siddelj (633)
.rvcna ..... siddc)":
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W:
W: hfirdfinugjrhitah
hfirdfinugjrhitalr

M.lII.iii.27
M.lII.iii.27 ("1.203)
(111.203)
304
304

If
If the
@8331
(HEW E hrgiyapeksayr'r tu
E hrgiyapeksayr't

individual soul is taught in the

the individual
tu

passages to
the passages
possess
possess the
the state of
ol' Brahman, then, in regard to
even in the released
in the released state
state
the
the Brahman associated with omniscience
Brahman who is associated omniscience

W:
resides
resides within the heart.
witltin the heart.
hv Him
h5rdfinug7hitafz-Gmced by
m: hardanugrhitah—Gmced Him who
who
and
and other
world which
himself.
which has
qualities, the evil of
other such qualities.
has the
the evil of
hirnsell'. the
the nature of
ol' not creating a
of what
what is good forfor
which has the
of creating a world which the
s.1v.ii.17 (813) nature ol‘what
ofwhat is badbad for himself, and.
[or himself. and, other
other such
evils will find
evils lind occasion operate. This
occasion to operate. This world
world is a
("mu-u
.....
(mugrhitalg (814)
(emu-rt ..... ("Lugrhitah (814) storehouse of
storehouse of uuunberless
nuuiberless pains. No No intelligent
The man of
The knowledge favoured
of knowledge favoured by Brahman
Brahman person who
person independent will proceed to work
who is independent
which meditated
which is its abode
meditated on as having lrs abode in
in the
the for himself
for himself such
such an evil as this.
this.
heart.
heart. M.I].i.22
M.I].i.22 (11.42)
R.IV.ii.l6
R.IV.ii.16 (H.608)
(H.608)
.....
fiva ..... sytil
syfil

.....
prasannenn ..... anugjrhitab
prasannena anugjrhitaft [fthe
li'the individual
individual soul is held
soul is held to be the
to be. the sole
sole creator,
creator,
The Person, who
Supreme Person,
The Supreme is seated
who is in the
seated in the heart
heart is
is thatwould be inconsistentwith
thatwottld be inconsistentwith the
the soul’s
soul’s inability
inability
pleased; and Him, indeed, the man of
and by HimI of vidyfi is to do what is good to himself
himself and
and on the Other
ether
favoured.
favoured. hand working for
hand working For his
his own evil.

M.IV.ii.l7
M.IV.ii.l7 (IV.60) 3&1?
'Efiffl‘ hrdi Iii—because irt the
hi—because in the heart
heart
hrdz'
hrda'
.....
..... itz'
iu'
Saunas
9.11.1123 (455)
Han’, seated
with Han',
‘Along with
'Along in the
seated in heart, and
the heart. and only by
of His
means of His grace, the
grace, the passing upwards through
passing upwards
hrdi .....
hrdt' ..... upades’ebhyah
upades'ebhyalz
brahmam‘zgii the case of
brahmaufigii takes place in the of those
those who The
The soul is mentioned
mentioned in in the
the Upa-nisads as existing
existing
meditate
meditate on Him.‘
Him.‘ in the
in the heart,
heart, as isis evident
evident from such instructions
from such instructions
as, 'For
‘For this self in
this sell‘ the heart'
in the heart’ THU]. 60).
(Pt-.IILO'O).
W-mfifimfifi:
fiat-WW: hita-ahumzuididosaprasa-
hita-ahura1_1&dido._saprasa-
R.Il.iii.25
R.Il.iii.25 (H.363)
Milt-Faults like not doing what
Milt—Faults what is good and
and so on
will arise.
will arise. hrdayades’e
hfdayades'e ..... .....
s.u.t.21
$111.21 (326)
(s26) The mentioned in the
individual soul is mentioned
The individual the Upanisads
existing in
as existing the heart, 'This
in the individual selfis
‘This individual selfis in
(clam?!
cclanfit
.....
..... the
the heart...'etc.
heart...'etc. (Pr.”l.6.2).
(Pr. "1.6. 2).
conscious entity as the
By depending on a conscious the M.Il.iii.25 (u.r72)
M.Il.iii.25 (n.172)
originator of
of the process of
process oi creation.
creation. the
the door
door will
be left
be l'or such
open for
left open defects such
such defects such as non- hrdr' .....
hm." ..... apz‘
apt'
pcrf'ormance
pcrf‘ormance of good. acknowledges a special place [or
Scripture acknowledges for the
the
Being an independent agent, the
independent agent, soul should
the soul should soul,
soul, as is
is seen in the
seen in the text, ‘within the heartindeed
‘within the heartindeed
such beneficial
create such likes and
it likes
beneficial things as it and net is this
not is this diman'.
611mm’.
bring about death, old
about death, age and such other
and such host of
other host
WE
old age of
which are harmful.
evil states which harmful. hrdyapeltsrtyfi zu—but
WE hrdyapdcsrtyfi with reference
tu—but with reference to
to
the
the heart.
heart.
R.H.i.2l
R.I'I.i.2l (H.262)
(H.262)
s.1.iir.25 (195)
$1111.25 (185)
.....
yadi ..... prevarlate
pmvarlate
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W helu bhfivu 305 tantra hetvr'tbltfisa

sama ..... mfitratvan't yaja ..... ityfidisu

just as the space within a section of a bamboo can Because the word, 317g“ ', is derived from the root
be spoken ofas being a cubitin length, so from the {vajl which refers to the worship of the gods; and
point of view of existence within the heart, it can the gods ofFire, Air and others who are the objects
be asserted that though the Supreme Self is all- ofworship through sacrifices etc. which are the
pewasive, 1t has the size of a thumb. means of worshipping the gods, are themselves
taught in the passages respectively relating to
R.I.iii.24 (11.51 )
them as heing the givers ofparticulats fruits, as in
fivasytt ..... .t'rut'elt the following and ether similar passages. ‘One
who...,' etc. (Tai.S.H.1.I).
The character supposed to be possessed by the
individual self, of being limited in magnitude to M.H1.ii.42(111.152)
the size of the thumb, is because he exists in the
punyena ..... vyapadeic'it
heart, dependent also on that same heart,
inasmuch as that self is declared in scripture to be The Supreme Lord being the causes ofthe fruit of
only of the size of the point ol a goacl. action and the ltamzabeing the cause in a different
way, is declared int he Pms'napanisad, ‘He lea ds. . . ,‘
M.I.iii.25 (1.295)
etc.
.sm'm ..... yujyate
W hemanupfidz'inhnot being based ttpon
To say that the Lord, though omnipresent, is of
the size ofa thumb is in conformitywith reference logical inference.
to the space in the heart. 11.1.1.5 (1.178)
W hetu bhc'wcz-signifyin g reason W hetvarlha-signifying reason.
R.I.i.1 (1.12) S.1.t.1 (7)
alalft ..... bhr'tve yamb ..... bhisyaltfimlt (P. 342)
The word ‘therefore’ is used in the sense that that In as much as the cause in its plcnitude will
enquiry which has been concluded, that is lite certainly bring out, atalater time, its corresponding
enquiry into the Kama-1:51:40 is the reason [or efl'ect, for that reason, it has to be necessarily
undertaking the present enquiry. eITected, says the (revered) commentator.
M.1.i.l (1.18)
Whetuvyapadeifit-owing to the mention
as the cause. ulal} ..... aflhalt
9111.11.41 (61s) The word ‘therefore' points to a reason.
dharma ..... (6 I 4) ln'aimta ..... tyicaste (f. 18)
For God is presented as the cause both by way of The commentator explains the word ‘Malt’
making others act virtuously or viciously and of (therefore) so as to remove the suspicion that the
bestowing of the results, a in the text, ‘11 is...,‘ enquiry of Brahman may have no purpose at all.
(Kau.111.8).
11.111.11.40 (11.458)
m hetvfibhc'tsa—erroneous reason

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W howl?" 306 5hr 1mm-

R.[l'l.ii.30 (n.451). mmeua ..... Elma"

'1‘he text states, ‘Know that 511mm only as the

WT hs-yrtgvv'il qualities
Supreme One; abandon other words...’ etc.
R.l.i.1 (1.187) (Mu.ll.2. 5). From this injunction to discard other
things and not to discard Him, it is clear that it
m ltq'alvfivacanéccafllso because of cannot be the secondary zit-m5.
the absence of any mention of rejection anya ..... nacrmnt (I. 8 I)
9.11.3 (45) Because by the statement, ‘Give up allotherwords,’
yruli .....
only the secondary sell' is said to be worthy ol'
discarding.
Supposing that Pradhfina, though it is not the
self, is meant here by the word ‘existence' and =s WE? heyapmtyanika-hostile to all that is evil
taught in the texts, ‘That is...‘ etc. (Ch.W.vii_8),
the Upanigad seeking to teach the primary self, R.I]I.iii.33 (H.499)
should have spoken later on that Pradhfina is to Brahman
be rejected. But it has not been done so. The
word ‘ca'(and) in the aphorism is used to point team hqmambandha-association with evil.
an additional reason, viz. that the assumption of
Pmdhfina runs counter to the Promise started R.I.i.l3 (1.203)
with.
as in the case of individual self
R.l.i.8 (1.182)
qapfideyamhita-diatwhich isneither
yadi ..... k'rijale
acceptable nor rejectable.
If the word ‘sat ‘denoted the Pradhina as the cause
of the world, we should expect the text w Leach s'.i.i.s (l5)
that the idea of having his self in that ‘sat ‘should
he set aside by St'cmketu as desirous of release; for fire" lanai-priest of the Bg'ueda
that idea would be contrary to release. And that is Snuitfia (7n).
not done.
M.l.i.8 (1.80)

And because Jf the absence ofany statement that

He should be rejected or because others are said
to be worthy of rejection.

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 APPENDIX
APPENDIX Il

Sankara, Rimfinuja
gankara, Ramanuja and
and Madhva
Madhva :: A
A Comparative
Comparative
Summary of
of Concepts
Concepts

SANKARA
émmm RAMANUJA
RAMANUJA MADHVA
MADHVA

.. Advaita
Advaz'ta Vifisga'duaita (qualified non-du-
Vis‘isga'dvaita non-du- Duaz'ta
Duaz'ta (dualism)
(non-dualism)
(non-dualism) alism)
alism)

. Brahman
. Brahman is thethe only reality. Brahman is the
Brahman the Supreme Real- Brahman, thethe Supreme
Supreme Reality
Reality
The
The world
world is onlyan
only an illusory
illusory ity._]iva and
ity.jiva and the
the world
world which
which are is the
the only independent
independent (s‘ua-
(sua-
appearance superimposed
appearance superimposed real
real are inseparably associated
associated tantra) entityfiua and
tantra) entinafiua and the
the world
world
by ignorance on Brahman.
Brahman. ( aprthaksiddha) with Brahman.
apnhaksiddha) with Brahman. separate and
are eternally separate and real.
real.
The individual self
The individual self is not dif-
dif- Theyalwaysdepend on nn the
the Bra h-
Brah-
ferent from Brahman.
ferent from Brahman. It It is man.
the Supreme Self
only the Self de-
de-
limited
limited by the
the intellect.
intellect.

Hamtizms are six

Humanasare in number:
six in Pramiqias are three
number: Pramfizia: three : : Pramfiqzas are three
Pramazzas three ::
(i) Pmtyaksa
Pratyakga (i) Pratyahsa
Pratyakga Myakga
(i) Mafia
(ii)
(ii) (inumdna
{inumina (ii) Anumfina
linumfina (ii) Anumfina
(ii) Anumc'ma
(iii) Sabda
Sabda (iii) s'abda
Sabda (iii) sabda
§abda
(iv) Upamfina
Upamfi'na
(v) Arlhfipatti
Arlhfipattz'
(vi) Anupalubdhz'
Anupalubdhl'

. An
. z'rua caniyttkhyfzti
Aniruacuniyakhyfiti Yathiirthakhyfiti
Yathiinfhakhyfiti Abhinavinyathfikhyfiti
Abhinavinjmthz'ikhyr'zti

.. Dfsgz'sjrs'flvfida
Djsfiipflilfidtl Sfifidrstivfida
Spfldrgfivfida Sgtidrflivfida
Sysjidpqtivfida

.. Aliyc'i is the
[Maya the real
indeterminable Maya is the
the indeterminable power of
real power of God.
God. the real
Maya is the power of
real power of God.
God.
which brings about
principle which about
the illusory manifestation
the illusory manifestation of
of
the
the universe.
universe.

.The relationship between

.The relationship between The between jiua, The
The relationship between The relationship between
hetween Brah—
Brah-
Brahman and
Brahman and fiva and the the
and the the world and Brahman
world and s'arim- man and
Brahman is s‘afim— and firm is bimba
firm is bimba pratibimba
prmibimba
world is
world is ndhisthfina
ndliislthfinn Erapya
- arapya farin'bhc—wa,
s'ariribhfiua, -pmkfin'bh.r'im,
pmkr‘zm-pmkfirflihr'irm,
pmkz'zm bhfiurt.
bhfiim.
bluiva.
bluivu. vifesana vis'esyabhz'wa, etc.
viiesana - vis'esyabhfzva, etc.

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308 Appendix
Appendix

The world
8. The illusory ap- World
is an illusory
world is World is is a real
real entity in much The
in as much The world
world is a real
real entity and
and is
pearance
pearance superimposed
superimposed by as it is a
asitisapartpart of the
ofthe Lord's
Lord's p’erson-
p'erson- separate
separate from
from Brahman.
Brahman.
ignorance on Brahman.
ignorance Brahman. ality.
ality.

9. fivaisConsciousness delim- jivas

fivaisConsciousness delim— inseparable parts or
jiuas are inseparable or Though separate from
Though fiva is separate from
the internal
ited by the
ited internal organ. modes of
organ. modes of Brahman.
Brahman. Brahman, hehe is entirely depen-
dent
dent on Brahman.
Brahman. fiva
jiva is an ac-
tive and
tive and real
real agent.
agent.

fiva is vibhu
10. jiva vibhu (all-pervasive)
(all-pervasive) jiva
jive is
is aziu (atomic in
apu (atomic in size).
size). fiva isis aziu (atomic in
amt (atomic in size).
size).

ll.
ll. lntrinsically fivas
lntrinsically fivas are infinite
jivas are one firm: in number.
infinite in number. fivas are infinite
infinite inin number.
number.
because of
though because
though upidha's They are threefold:
of upadhz's baddha, There
threefold: baddha, is a three-fold
There is three-fold classifica-
classifica-
be said
they may be said to be muhta and
be many. muhta and nitya. tion
tion offiva nuinusa and
offiva (daiua, manusa and
dfinava). There
dEnava). is eternal
There is eternal dam-
dam-
nation for
nation for Esurafivas.
Esurafivas.

12. individual of Individual is not merely of

Individual self is merely of of the Individual is not merely of
Individual of thethe
form of
the form
the of knowledge formform ofof knowledge (jfiana (jfiina form of
form of knowledge (jriana-
(jriana-
(jiénasvanipa)
(jviinasvanipa) .. fuarfipa) but
svarfipa) but is a knower
ltnower (jfic'itfi).
(jfliti). suan'tpa) but
svan‘ipa) is a knovver
but is knower (jrifitr'i).
(jrir'ttfi).
jridna essential quality of
jriina is an essential of jrifina is an essential quality of
jfifina
the Self. the self.

15. Dreams
13. Dreams are not real.
are not real. Dreams are real
Dreams are real and are created
and are created Dreams
Dreams are real
real and
and created
created by
by the
the Supreme Lord.
Lord. the Supreme Lord.
the Lord.

l4.
l4. Brahman
Brahman is
is impersonal. God Brahman
loving God
Brahman is personal loving Brahman is personal God
is personal God
(Nfirfiyana).
(Nirfiyapa). (Nfirfiyazm).
(Nfirfiyana).

15. Consciousness Brahman

Brahman is Consciousness
l5. Brahman isendowedwithallaus- Brahman
Brahman isendowedwithallaus- Brahman is endowed with
is endowed with all
all
only without any attributes.
without any attributes. picious qualities and is antagcr perfect inumerable
qualities and inumerable qualities
(Niwis'esa cinmfitra)
(Nimis'esa cinmfitra) nistic all that
nistic to all that (samagunapfimatvarh) and devoid
(samaguziapfimatuafii) devoid
(halyfinaikatfina and
(halyfinaz‘hatfina heyapra- of
and heyapra- evil qualities
ofevil qualities (sawadosaga’ndha-
(sawadosagdndha-
tyanika)
tya'nilta) vidhuratuan'i).
vidhumtvan't).

16. Brahman
Brahman is both
both efficient
efficient Brahman
Brahman is the efficient, mate- Brahman
the efficient, Brahman isis only the
the efficient
efficient
and
and material
material cause (abhinna rialandco-operative
rial and co-operative cause (abili- cause
cause (abhi— (kwala m'miua
cause (kauala m'miua karazm).
hfirana).
nimiuopfidfina
m'mittopidfina luirazza).
Iuimgza). rmanimitlopddana-sahahfin'kfira-
1manimillopidina-sahakfin'hfira-
M)-
M)-

l7. Brahman
17. Brahman is Viva-ta upidina. Brahman
Vivm'ta upfidfina. Brahman is
is Pan'nfimi updddna.
upfidfina. Brahman is not
Brahman not the
the upadana
upidana
(kfirfina), He being only the
(hirina), He the effi-
effi-
cient
cient cause.

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 Appendix
Appendix 309

18. Melisa the identity of

Mokga is the of the Moksa is the
the Moksa the soul's Melisa is a state of
soul's experiential Maltya of positive
positive expe-
expe-
fiva with Brahman
firm realisation ofthe
Brahman (fivabm- realisation ofthe Supreme Lord. rience of
Lord. rience oum inn
of his own inn ate blissful-
Non-embodiment The
hmaikya). Non-embodiment The released
released souls
souls live
live in
in ness by the frun. The
the fma. The fourfold
fourfold
is (as'afirati hi
mksa (as'a'riratfi
is moksa Vaikugtflta with
moltgali). Vaikuzzflia
hi mohsab). with a non-material
non-material distinction
distinction of of Moltga is salokya,
silokya,
body enjoying omniscience and samipya, sfirfipya sirfipya andand .sfiyujya.
bliss. The
bliss. state of
The state ofMohsais marked There
Mohsais marked There is tiratamya
tr'tmmmyn (gradation)
(gradation)
service to the
by doing service the Lord.
Lord. of
of bliss
bliss in
in moltm.
moltya.

Mokga is of
19. Moksa two kinds:
of two kinds: Only videha-muku‘
videha-mukti The apamltyajrifim'n is also known
The apamhyajfiam'n known
fivanmulm' and
fivanmulm' and videha-
videha- mulm'. fiuanmukta.
as fivanmukta.

20. 1155M or knowledge of

20. jfiana of the Bhalm' or upasanais
the Bhalm' the ultimate
upfisanais the ultimate Lord
Lord Niriyana's grace in accor-
Nfirfiyana's grace
oneness of
oneness selfis the
the selfis
of the ulti- means of
the ulti- of moltsa. dance
dance with
with the aspimnt's bhahti
the aspirant's
mate means ofof maltya. is the ultimate means of
the ultimate of mohsa.
mohga.

21. Pfificanirra PEficarEt-ra Kguma is authorita- Pfiicarfih‘a

Pfiricanirra Kgama is not ac- Paficarc'u-ra Agama is authorita-
Pfiicarfitm Kgama authorita-
cepted as authoritative.
authoritative. tive.
tive. tive in toto.
tom.

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 APPENDIX
APPENDIX l1

Sankara, Rimfinuja
gankam, and Madhva :A
Riminuja and : A Comparative
Comparative
of Concepts
Summary of Concepts

simian
¢
Su'uxm RKMKNUJA
RLMANUJA MADHVA
Mmuva

Adi/mm
l.. Admire tfidmiza non-du— Dvat'm
Wiigfidvm‘la (qualified non-du- Dtm'ta (dualism)
(nondualism)
(non-dualiun) alism)
alism)

Brahman is the only reality. Brahman is the Supreme

2.. Brahman Suprcme Real- Brahman, the Supreme
Supreme Reality
Reality
The world is onlyan
The world only an illusory ity, firm and the
illusory ity.]iuaand the world
world which
which are is the
the only indcpcndont
independent (nul-
(sun-
appcanncc superimposed real
appearance superimposed real are
an: inseparably associated
insepambly associated entity.jinn and
tantra) cntityJiwz
tantra) and thcworld
thcworld
Brahman (apnhakn‘ddlm)
by ignorance on Brahman. with Brahman.
(apnhalm'ddha) with Brahman. arc ctcmaliy
are soparm- and
eternally separate and real.
real.
The individual self
The individual self is not
not dif-
dif- Theyalways nn (hr
dcpcnd on
Theyahmysdepend Brahv
the Brah-
fcnent from
ferent Brahman It
from Brahman. It is man.
only the Supreme Self dc- de-
limited by the
limited intellecL
the intellect.

hamfizwsue six
5. Hamfipasare number. Pmmfinas
six in number: three
Pramfizm: are three: :
Mining; arc
Marinas thre: :
are three:
(n MW
(1) MW
(at) 4numam
(ii) 4mmfina
(i) moan.»
(i) Pmlyahg‘a
(ii) énumfina
(ii) énumfina
<i> Malia
(i)
(ii)
I‘mtyakia
(ii) 4numana
{lmtmina
(iii) Sabda Sabdu
(iii) Sabda (iii) Sabda
Sabda
Upmfina
(iv) Upamina
Avlhl'tpulli
(v) Arlhfipalli
Armpultwdhz
(vi) Anupaktbdhl'

4.. Anirwm-niyalthyiti
Animmniyukhyau Yathfinhakhyéfi
Yamanhakhyari Abbinauiz'nyalhfilthyfiti
Abhinaufinyalhfikhyfiti

minmmdu
5-. Wfififivid" SuMfifivEda
Wfilivad“ Smidmfilfidn
SMWJJ

6.. Mfr]?!
M575 is the indeterminable
is the indelerminable Miyi the real
Miyfi is the real power of God,
power of God. MEyEis the real
Miyiis the power ofC-od.
real power ofGod.
principle which bringsabout
principle which brings about.
Lhe illusory
the manifestation of
illusuiy manifestation of
the uniwcrse.
the universe.

7.i'l‘lie between The

relationship between
The relationship firm, The
between jive,
The relationship between The rclarinnship hmween Bmh-
relationship between Bmhr
Biahman and
Brahman and fiva and the
film and world and
the world
the the and Brahman :‘rm‘m- man and
Brahman isis shrim- him pratibimba
firm is bimba-pmtibimba
and jinn
wurld is adhiglhfina
world zldliiijthfina - Empya farin'bhfiun, WEM-pmfiifibhfiwz, Mir—mm
Harpy: fafiribhiva,prakfira-pmk5n'bltim, Mam.
[lb/Eva.
bluivn. i'iitgazm
viierapa - vis'egabhiua, cm
ufiqvabhfi-ua, etc.

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508
503 Appendix
Appendix

8. The
8. world is
The world World is a real entityin as much The
an illusory ap- Worldisarealentityinasmuch
is an The world real entity and
is a real
world is and is
is
asitisapanofthe Lord‘sp’etson» separatefromBrahnian.
superimposed by asitisapartofthelord'sperson-
pcarance superimposed
pearanoe separate from Brahman.
ignorance on Brahman.
ignorance altty.
ality. .

9. jive
jimisConsciousness dclitxr fiuas
is Consciousness delim- or Though
jinn: are inseparable parts or Though fivafive is separate from
ited by the internal modes of
internal organ. modes of Brahman,
Brahman. Brahman, hehe is entirely depen-
depen-
dent on
dent on Brahman.
Brahmanjimzjive is an ac-
tive and real
tive and real agent.
agent.
10. film
10. vibhu (all-pervasive)
is vibhu
jivais (all—pervasive) jinn is
firm is 115m (atomic in
and (atomic size).
in size). five
fivaisis amt (atomic in
apu (atomic in size).
size).

ll. Intrinsically
ll. lntrinsically Jim:
jivas are one Jiwzs are infinite in
one fivasareinfinite in number.
number. find: are
ji'uas infinite in
are infinite in number,
number.
Lhough because of
though of upidhis They are threefold:
upidln‘s They threefold: baddha, There is a three-fold
There three-fold cinssifim-
classifica-
they maybe said so be many. mum
theymaybesaidtobemany. mitts and
and nitym
nisyn. tion (daiva, minusa and
of fiva (daiun,
Lion offiva and
There is eternal
dinaua). There
dinava). dam-
eternal dam-
Esmmfitras.
nation for Eisumfivas.

12. individual of Individual

self is merely of
Individual sell‘ Individual is not merely of of the Individual
individual is not merely of of the
form of
the form of knowledge form form ofof knowledge (jfiiina form form ofof knowledge (in na-
(jimm-
(jv'uinnsvmfipa).
Q'riinasvafiipa). .ivmipa) but is aknower
ivurfipu) but (wait/'1]. wan'ipa)
a knower (jfilité'). but is a knowcr
svan‘lfa) but knower (jfimfi).
(jams).
firm is an essential quality of
jfiéna jwifina is an essential quality of
of jrifimt
the Self. the self.

not real.
15. Dreams are not
18. Dreams are real
Dreams real and created Dreams
and are created Dreams are real and created
created by
the Supreme Lord.
by the the Supreme Lord.

l4. Brah man is impersonal.

14. Brahmanisiinpersonai. BrahmanispersonallovingGod Brahman is personal God
Brahman is personal loving God Brahman God
(Nfirfiyanzz).
(NWJIQW- (Nirfiyanu).
(WWW)-
Brahman is Consciousness
15.. Bmhman Consciousness Brahman
Brahman is endowed with all aus-
isenclowedwithallaus- Brahman endowed with
Brahman is endowed all
with all‘
without any
only without attributes. picious qualities and
any attributes. and is antago-
is antago inumerable qualities
perfect inumerable
(Nimiitsa cia'tm)
(Niwi-issa Linmfitm) nistic to
nistic all that is
to all that is evil.
evil. (samagunapfirziah/ufit)and devoid
(samugunapimatvmhhnddevoid
(halyfinaikatfina and
(habinaikatfina and heyapm-
heyupm- of evil qualities (samadogagnndha-
ofevilqualities (sawduyagamfiw
Iymtilta)
zymtka) Wham-twist
adhumrmfii).

Brahman is both
16. Brahman
l6. both efficient
efl'tcient Brahman isthe
Brahman is the efficient, mate~ Brahman
efiicient, mate- the eBicient
is only the
Brahrnan is efficient
and material
and material cause (nbhs'nna
(ablu'rma riaiandcoopemtivecause
fialandco-operative (abili- cause (Mala
cause (ebbi- nimitta Itfimnu).
(humid nimifla llama).
nimiuopfidfina Isa-mm).
nimiflopidina Ilimgm). nnummillapfidim-mhahin‘ltirw
manimiuopidina-sahnkirikim-
M)-
2'4)-
Brahman is Vim
17. Brahmanisl/imriuupidim. Brahman is Pmt'ztfimi upfidfina.
ape—dine. BrahmanisParissimiupidina. Brahman is not the
Brahman upfidnna
the upidams
(Urine), He being only the
(Mama), He the em-
efl'i-
cient cause.

Rarest Archiver
 Appendix
W 309
509

Mokgu is the identity of

18. Mokga of the Melisa
Mohga is the soul's experiential Mahala
Melisa is a stale
state ofposiu'vc
of positive expe-
expe-
jiva with
fiua Brahman (fiuabm-
with Brahman (fivabra- realisation ofthe Supreme Lord.
realisation ofthe Lord. rience of
ricnce his own innate
of his innate blissful-
blissful-
hmxikyn).Non~embad.iment The
hmaikya).Non-embodiment The released souls live
released souls live in
in ness by the frua. The
the film The fourfold
fourfold
(uiafiratihimow),
is mkga (aiarirati Vaikuppba with
himohsnll). Vaikupflm non-mazerial
with a non-material distinction of
distinctian Moltga is :Elokya,
of Mokga sEilohya,
bodycnjcying omnisciencc and
body enjoying omniscience and :Emipya, sirfipya and
simipya, 55711ng and xiyujyav
siyujya.
b1iss,ThesmeufMoluaismarkcd
b1iss.'1‘hestate ofMohgaismarked There
Theme is timtamya (gradation)
(gradation)
. by dning service to the Lord.
doing service of
of bliss in mnkya.
mkga.

19. Melisa
Mokgu is of two kinds:
of kinds: Only videha-mukli
videha-mukti The apamhqfianinisalsa
The knuwn
apamlqajfllm'nisalso known
fivanmuldi
fiwnmuknand vidaha-mullti,
and uideha- mulch‘. fiuanmukta.
as fiunnmukm.

20‘
20. [135m or knowledge of
jfiina or of the thm' or
the Mn‘ or upisanaistheuldmate Lord NArlysna's
upimmistheultimme Lord grace in accor-
Nit-ayana's grace
onenessofthe selfis the
onenessofthe selfis the ulti-
ulti- means of make.
mans of "1-0th dance
dance with
with the
the bhalm'
aspiram's bhakh'
aspirant‘:
mate means of moksa.
means of nwlqa. is the ultimate means of misc.
of nahsa.

is not no
Pfifira'rfitm Kgama ts
21. Pificmfimt ac- Pifianrimz Kguma ls
P‘ar'manitm Kgmna authorita- Pirimrimz
is aulhorlla- Pam Agatha31mm is authorilaA
authorita-
cepxed auLhariuLive.
cepted as authoritative. tive. live in
tive in [am
mo.

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 APPENDIX II
APPENDIX 11

of Advaim
Tcnets of
A: Metaphysical Tenets Advaita Vedanta
Veda-mu

Brahman and Its

Brahman and Its Aspects
Asperts
BRAHMAN
BRAHMAN
(pure caimnya,
(pnn‘ called Turlya)
caitanya, also called Tufiya)

in msncimion with
in association with smajfiatva
sarvgifiam
snmafii :gjfiz'ma
Maggi qjfiz'ma _
nr Mfiyl
or Mfiya iSVARA
EVARA ponesing
possessing saxvcs'varatva
sawes'varawa
called
also called
AVYAKTA.
AWAKTA, samniyanujtva
sarvaniyanqm
ANI‘ARYAMIN
ANTARYZMIN
and
anvil
JAGATKARANA
I
I
jfifinafiakti
jfifinasiakli
HIMWAGARBHA................
HIRANYAGARBHA .. ,,..irch5§akli
...icchifialni
called
also called
also
SUTRATMAN.
sUTRATMAN.
PRKNA, CATUKVUKHABRAHMA
PRANA, CATURMUKHABRMIMA kriy§§alui
kriyflfiakti
PRAJAPATI
with samaggi
with samaggi
slhfilafiarira
sthfilféafira
I

vuj
Vim-fl"
called VMWANARA)
(also ulled VAISVRNARA)
The fiva
Thejiva
BRAHMAN
(pure CAITANYA)
CAITANYA)
conditioned by \yagfi
conditioned Jfifina
Vyaggi ajfiina
appearing Buddhi
appearing as
|I

Jim
fiVA
has
has
|
I i
I
I
1

three éariras
three s’ariras kos‘as
five koéas :hree avaslhfis
three avaslhis
slhfila iarira.
sthfila éarira.........................................
...... annamaya kos'a. jigrat \1SVA
jagm - W§VA
pripamaya-koéa
sfiksma s'arim..................................
sfikgma éarim............ I: manomaya-kuéa ....svapna—TAI~]ASA
.............................mpna-TAIJASA
arnaya—k
vijfiinamaya-ko
kimga-éafira.........................
kirapa—s’afir inandamaya-koéa
inandamaya—koéa . .“. . ........suwpti [‘RR'IRA
ugupd - PRKJIQ'A

Rarest Archiver
 AM
Appnulu an
31 1

Comdm.
Conzd..... CREATION
BRAHMAN (CMTANYA)
(CAITANYA)
L
A .‘ A
AJNANA
(with preponderance
(with ofTamas and
preponderance ofTamaa
manilestadon of
manifestation Vlkgcpafiakd
ofVikgcpasakti

________ J
r ________
£—
ikfis‘a (s‘abdn) —
va
vaw
3
'u (s(Qabda)
-' m)
P ar<a)
pa —
__ also ca
TANMKTRAS
TANMATRAS
ll =d
celled “‘1‘
Wm‘
-
_

and of
pEpOndermce of
preponcjerdllce
—
. (I'fipil) ___ d
_
arm! (NPR)
_

an TAMAb dnough
mm 5‘1””me
Sfilqnmbhfltas
'
‘M95 'jhrwgh
Pafidkaraga
Pandluraga
ap (rasa)
ap (ma) —
-_ | I

Pnficzrmahibhfilas
Pafica-mahz'l bhfiul
pythvi (gandha)——
pnhvi (gandha) — ||
camrdafia-bhuvanas,
caun'dafia-bhuvanas,
' '
_bein“3*
‘

fi'om alwlka pm
from mm .
of each,
pan. ofeach, WWW”!Funds
“fmmmg gs
. ...._
the fivejnfinendnya
the fit, a ,|nanendnyas . wn.h[our
mth four lands of
bodies
of
bodies
|—
'- 5mm
1. érotra
2,
2‘ mg
wag [mm the
from saliva nfal]
me satm the five,
ofnll the five.
cahus
3‘ cakgus
3. Anmbkarana
Antalfska raga
(.jih‘i
4. jihvfi or rasani
or rasanl ciua, ahafikara
ciua. ahar'zkira
, ghrina
5. ghrigaa manas. buddhi
mama. huddhi

from the
from the rijasic of
pan of
I’ijasm part
each. the
each, the five karmendriyas
the raga: ofall the five, the
finmtherajasofallmcfwe,the
from
L V51‘
1- “51‘ pnficadpriuas and upaprfinns
pafica-pligas upapranas
pith
2. pilfi
pfida
1!. piida
3.
way“
4‘ piyu .l | l |
udina
7
upaslha
5. upastha prim
priua apina vfina
vyina udina anmz'ma
samfina

dcvadana kiirma
devadana kfirma nfiga
niga l
d han nfiiayn
dhanafijaya
kyknm
krm
Courtesy:
(bus-my: Swami Harshananda, A
Swami Harshananda, A Didionag
Dmionmj ofAdvaitavdinta.
ofAduaitadenllz.
Ramakrishna Mull.
Ramakrishna Mull, Bangalore, 1990.

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312
5 2
1 Appmdix
Appendix

B: Mctaphysim]
B: Tenets ofViéiggidvaita
Metaphysical Tcnets ofViSigpfidvaita
l
I ‘ l

r—1——I
DI nvya
Dravya Adravya
I J
T I Sabda
Slbda
jada
Jada Ajada
Malia Sparéa
Spark
I
I
| Rap:
Rfipz
Rana
Rasa
ankni
Prakni Kala
Kfila Parik
Parik Pratyak
Pralyak Gandha
Mnhal
Mahat
Ahaz'akira
Ahmkam
jfiinendfiya( s}
jfiinendriy'afi) Nityavibhfili
Nityflvibhiiti
[—1—l |
l

Dharma—
Dharma- ‘Fm
5mm
Sattva
Rajas
Raj-as
Tamas
Km'mendriya (s)
Karmcndriya (a) bhfiujfifina
bhfitgififina S'aku'
Sakli
Mnnas
Mamas Sarhyogu
Sariryoga
Tanmimm)
Tamnin-au Past
Past Present
Present Future
Future
Mahibhfivzu)
Mahibhiimm

ism:

r—'—|
~ Jiva fivara
l l|
l | | Para
Buddha
Baddha' Mukta
Mukta N'nya
Nilya Vyfiha
| Vlbhnvn
Vibhnva
An mimin
Anmryimin
Bubhuksu
Bubhnkgu Mumukgu
Muxuukgu Arcn
N115
I
F
l
I

l
I
I |_ I| 1|

Anlmkimapara
Arthakimapara Dharmakflmapm
Dharmakimapua Vomies of Kaivalya
Volaries of Kan-31y: Vomrics of
Valarie: of Mokga

l l ll l _—|I
Valarie: ufnlher
V‘omn‘ex of other gods Vomries of Bhagzvin
Vmaries of Bhagava'm Bhakla
Bhakta Prapanna
Prapanna

Ekinu'n
Ekimin Parana Ekémin
Parama Ekintin

13er
Drpta Arm
Era

Crimes, A Carla‘s:
Camus): john Grimes,
Gouda]: Dictionary oflndian
Concise Dictionary mum”). Madras University
qu'ndian MophyMadm Philosophical
University Philosophical
N0: 48, Madras,
Scrics, No:
Series, Madras. 1988

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 Appmdix 313

C: Metaphysical Tcnets of Dvaita Vedinta

(From the Tattm-snizkhfim oréfi Madvficfirya)

‘him \‘rlmb
Tre: of Emmy

‘hum
Reality .

Snunmm Au mum

Allhh'lb
Nun-climax
V ‘ — I I 1

. _ WWI
I—_'__|8nlilm Imam: M M153” I Exterior mn-cxinenca Bver wnqhgm
—I
Mm
mun-40mm mm Aqmwl was, " '.L “fwuu'm
Arm-day Miler, Rm Mm» Em “WW”
New: Affected b M
y M In‘ Veda: _ Auyonylbhlvab
Vipuktlb MW-mihib Mutual nun-uinenee
MW" wammmu by Mlnary
Dub; Nll t “mm.”
Mm?
3' c
Mum,“
Bllglhb to get
Not lmbfl
Emafitfqmm.- é Prakni
Purina. Tune
_ Um“beginning with
24 TamasHahn
‘SI-81:: um‘; The

Hun l Slfllfllm
manuh
(Manama)
. .Tf'mm“ I
[:hglblc. only to hell
snmmm
Mndllylmih
- M
‘T'hn Whale Cannon and All
m Nkya-smmlrim Conan!
E Doomed Io slum
Klnp “I
Nu", Prlptlldlll-tlmluh Scll-nuhlllnlh
M Gum. w Dark Hell Now Smck to Sublllra

Rnltul
Ill‘:-
(Dem:
Flick“
Goblin:

Mnrtyldiunll
Mull: Mun

Comm): T.T.D. Collections

English version

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Rarest Archiver
Dr. Rpm is at present,
(Mrs.) KJAYAVIMAL
Br. (Mm) present, a U.G.C.
U.G.G.
Research Associate
Research Associate at the Radhakrishnan
at the Radhalu'ishnan
Institute [or Advanced
Institute for Advanced Study in Philosophy,
Philosophy,
University
University of Madras. In
in 1979 she earned her
Doctorate Degree from
Doctorate from thethe Department of of
Sanskrit, University
Sanskrit, University of of Madras.
Madras. SheShe was an
honorary Research
Research Associate
Associate in the Adyar
in the
Library and Research
Library'and Centre. Her
Research Centre. Her doctoral
doctoral
thesis, $1;
thesis. Kmavwm
Sfi Kflnavifisam of
of Sukumirakavi
Sukumirahavi was
published by the Higginbothams and
the Higginbolhams and Col,
Co.,
Madras, in
Madras, 1982. Her
in 1982. research project titled
Her research titled The
Sivajfifinabodhasangmhabhfiga afs‘iuagmyagin—
Siwjfiannbadhmagmhumgya ofswfigmyogin-
English Translation with Introduction and Indexes
was published by the the Radhakrishnan
Radhakrishnan Institune
Institute
[or Advanced Study in Philosophy,
for Advanced Philosophy, University of
University of
Madras. 1993 under
Madras, in 1995 under the the Madras
Madras University
Philosophical Series-50. Her
Philosophical Her another
another project
entitled Technicaf TM
Glossary)’ of Technical
entitled A 0105mm Tm in the .
Commentaries afSHfikam,
Commentanzr Rfiménu-ja and
raj-Sankara, Riminuja A'Wmihua
and Medium
the Bmhma-rfitrar,
on the Brahma-firms, Part has been
Part I, has published
been published
Indian Council
the Indian
by the Council anhilosophical
of Philosophical
Research, Delhi, in 1997.
Research, New Delhi, 1.997.
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