UBHAYA VEDANTA GRANTHAMALA

VEDANTA DEEPA
BY

SRI BHAGAVAD RAMANUJA

A COMMENTARY
ON BRAHMASUTRA

WIT!

SRI UTTAMUR VEIRARAGHAVACHARYA’S

Tamil Translation
&

Enslish Translation
by
SRI K. BHASHYAM

ee
I
VOL.

1957
Published by :
UBHAYA VEDANTA GRANTHAMALA
3/A, Dandapani Street, T. Nagar, Madras-17.
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a. UBHAYA VEDANTA 3
GRANTHAMALA

VEDANTA DEEPA
BY

SRI BHAGAVAD RAMANUJA

A COMMENTARY
ON BRAHMASUTRA

WITH

SRI UTTAMUR VERARAGHAVACHARYA’S

Tamil Translation
&

English Translation
by
SRE K. BHASHYAM

NL
VOL.
I
1957
Published by :
UBHAYA VEDANTA GRANTHAMALA
3/A, Dandapani Street, T. Nagar, Madras-17.
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 INTRODUCTION TO VEDANTA DEEPA

The Vedas are eternal and co-eval with God.

Vedanta is the head or the gist of the Vedas. In one
sense, itis the authentic record of the spiritual ex-
perience or realisation of the great Hindu Rishis or
seers.
They were systematised by Sage Vyasa named
Badarayana. Vedanta Sutras are concise aphorisms—
the essence of the arguments on a topic.ie., maximum
of thought compressed or condensed into as few
words as possible. The method employed
by the sutras consists in choosing a particular Upani-
shadic topic and establishing its true import by
refutation of all other possible and plausible theories.
Such a composition naturally cannot be under-
stood without a commentary or Bhashya and without
the help of a Teacher.
Thus, different Acharyas have given different in-
terpretations of the Sutras and thus different schools
of thought have come into existence. There are
more than 14 commentaries on the Brahma Sutras,
each slightly different from the other, each one claim-
ing to be the most correct interpretation of the Sutras.
Among them, the three are great Acharyas; Sri
Sankara is the exponent of Advaita or uncompromis-
ing monism, Sri Ramanuja the exponent of Visishtad-
vaita or qualified monism, and Sri Madhwa, the
exponent of strict Dwaitism. All agree that Brahman
is the originator of this World and that for salvation
a knowledge of the Brahinan is essential.
 6

It is the claim of Visishtadvaitins, shared by

some European scholars, that Sri Ramanuja’s philo-
sophy represents a school of thought which has come
down in unbroken tradition from very ancient times,
even from the days of Bhagavatas and Pancharatras
which were existing long anterior Sankara. The
supreme excellence of this philosophy is that it
recognises all the texts of Vedas as of equal
validity and reconciles apparent differences
among them into one harmonious system, instead of
dividing the Vedas into two portions, one more 1mpor-
tant and more true,and postulating for that purpose
two Brahmans, lower and higher, Saguna and Nirguna.
Historically speaking, we know that Sankara
lived in a period when the Brahmanic Vedantism was
being attacked by the cult of Buddhism which overran
the land and almost overwhelmed Vedantism. It was
the function of Sankara to free Indian thought from
the Nihilistic and agnostic doctrines of Buddhism
and enthrone the spirit of Upanishads and Vedantism,
in its pride cf place. In this process, he cannot but
be influenced by the prevailing circumstences and
situation of the age, hence his philosophy of Illusion
or Maya fulfils the needs of the times and responds
to the necessities of the day.
Sri Bhashya is the well known commentary by
Sri Ramanuja on Vedanta Sutras of Badarayana,
severely argumentative and controversial and also
technical and terse. Therefore Sri Ramanuja, in his
infinite mercy, has himself abbreviated Sri Bhashya
into Vedanta Deepa in which much of the controversy
and elaborateness of arguments are eschewed: so that
 7

it is made easily understood even by ordinary students

of philosophy. There is yet another commentary by
Sri Ramanuja, Vedanta Sara which is very brief and
consists of just a line or two giving the essential
meaning and purport of the Sutras. To those who
have not the time to study the elaborate and
voluminous Sri Bhashya, Vedanta Deepa is most use-
ful as being a compendious treatise on the Sutras by
Sri Ramanuja himself,

The author has therefore taken up Vedanta

Deepa for publication not only of the original Sans-
krit text but also translations in English and
Tamil. The object of the author is to bring the
invaluable truths of Visishtadvaitic aspect of Vedanta
within the reach of all students of philosophy.
Advaita Vedanta has long becn familiar and fairly
well known. The Visishtadvaita philosophy has not
been propagandised properly and it has not received
that recognition which the Advaita philosophy enjoys.
Sri Uttamoor Viraraghavacharya Swami has
been labouring hard to popularise Visishtadvaitism
by meansof publication of works, such as, Upanishads
and Divya Prabandhas with commentaries and other
many original works as well as Translations.
Every translator always suffers under great
disadvantage in interpreting the meaning of the
original, <A close and literal translation is very often
obscure and the translator has therefore necessarily to
allow himself some freedom in the translation. However
 8

the main purpose of translation has always been kept

in view to be as close to the original without sacrificing
the meaning. If there is any mistake, it is mine, and
any excellence, itis due to Sri Uttamoor Viraraghava-
charya Swami,

Cham pakavilas,
Luz, Mvlapore, Madras, i K. Bhashyam
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 Lys

SREE VEDANTA DEEPA.

whe
SEO o>

Pranamya Sirasa Acharyapanktim samprati

anoodyaté.
Vedanta Deepagranthartha : Vyaktam
Angalabhashaya,

May my mind be devoted to the service at the

lotus feet of Him who is the First or Primaeval
Being, the Lord of Sri, the Immeasurable, the
Abode of excellent qualities, the Destroyer of all
evil, the Dweller of Parama-Pada (Vazkuntha), and
who is beyond the reach of speech or mind, but
Within the range of the vision of His Devotees!
With head bowed to the great Teachers, and
following the path indicated by them, here we
elucidate the (true) meaning of the words of Vedania,
imbedded in the Brahmasiutras.
_This is the path laid down by Vedavits (Veda-
wise):—Jeevatman 18 chétana {the knower) and by
his very nature and his qualities is absolutely
distinct from Achétana (the Non-sentient thing); he
is also the soul of the Achétana. Totally distinct
from this Jeevatman consisting of 1. the Baddha,
(i. e., person bound by Karma,) 2. the Mukta, (the
person released) and 3. the Nitya, (the eternally free)
is the Paramzatman of the quality (i. e., power) of
destroying all evil, and being the abode of all virtu-
ous qualities. He is the in-dweller in all the senti-
ent and the non-sentient things at all times, in all
their forms. He is the supporter, the Ruler and
the Lord of All. So He is quite distinct. So says
the Lord (in the Bhagavad Geeta) (15-16, 17)
2 VEDANTA DEEPA
1sTnthis Universe the1e are two kinds of souls
Kshara and Akshara. By the word ‘Kshara’ are
meant all Sentient Beings; by ‘Akshara’ is indicated
some Being, Indestructible (Undestroyed) and always
firm and steady (free from al] restrictions). Apart
and distinct from Kshara and Akshara is a Superior
Being called Parmatman. He, the Lord, indwell-
ing in all three Lodkas (i.e., Baddha, Mukta and
Achétana) supports them. Thus, know then that
being distinct from Kshara, above and distinct from
Akshara,1 am called Purushdttama (Superior Being)
by the loka (Smrti) and by the Védas.”
(Not only this); Srut:s also proclaim Him as
distinct from Chétana as well as Achétana—;
l. ‘The Master ofPrakrti (Matter) and of
Kshetragna (Jeeva) and the Lord of all excellent
qualities.’’
2 «The Lord of the whole Universe and the
Lord of Himself with none to lord over Him.”
3. **Heis Narayana who penetrates into and
envelopes al) of them Chétana and Achétana.”’ etc.
That the word ‘* Kootstha’’ (used in the earlier
passage quoted from Bhagavad Geeta) means
“Absolutely Free’ is derivable from other passages
such as. ‘Who comtemplates on Pratyak Atmanin its
true nature, indescribable, unperceivable by ordinary
organs, all—pervading, not within reach of inference,
comman to all (Kootastha), fixed and Imperishable.
Sootrakara also says the same thing
i. e., that
Brahman is distinct from feeva. The sootras are:—
I. “It isnot the other (Jeeva). Since such
construction is not consistent with the context.”’
2. ‘Since it is laid down as being seperate.”
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 VEDANTA DEEPA 3

3. ‘*He is not the embodied Jeeva since Jeeva

does not and can not possess the qualities stated
here,”’
4. “Since (for Usasana purpose) the Brahman
is said to be the object and the Jeeva as the doer
of the Ufasana or meditation.”’
5. ‘*Since thereis the word used to denote
Brahman as being within the Atman.”
6. ‘“‘Ifitis argued that he would be affected
by pains or pleasures: No! Since He is the other
and distinct from Jeeva.”
7. “This can not be the Prakri: mentioned
in Kapila Smrti. Since attributes, not to be found
in Prakrtt are mentioned (as His). Similarly He
can not be the same as Jeeva.”’
8. ‘*Those who belong toa Sukla Yajurveda
Sakhas, i. e,, both Kanvas and Madhyandinas proclaim
Him as distinct from Jeeva.”’
9. ‘Since it is distinguished by some attributes
and qualities not found to be in Prakriti: and Jeeva;
and since it is also recognized that Brahmanis a
distinct entity, it is not the same as the other two.”
10. ‘* Since it is said that Muktas can approach
Him.”
ll. “Since one stays (firm without eating or
enjoying) but the other eats and enjoys.”
12. “If it is argued that since Jeeva is taken
up for discussion here that Dahara is the same as
Jeeva, no such inference shoulJd be made, because
the attributes (mentioned here) of Dahara can not
be found in Jeeva.”
13. ‘‘If by the passage following, it is sought
to be inferred that Jeeva possesses the same quali-
ties, be it known that the passage speaks of one who
4 VEDANTA DEEPA

possesses the qualities (mentioned) afterwards. This

(possession of qualities) comes into existence only
after the emergence to sight (or light) of the (Jzva’s)
Swaroopa, his natural qualities.
14. “Since Jeeva and Iswara are spoken of as
distinct even in Sleep and when Jeeva gets out of
the body.”
15. ‘Since heis described by the words, ‘Lord’,
ete. %?

16. “It is
certainly above and distinct since it
is often plainly described as separate.”’
17. “Since, as Badarayana says, the Sastras
instruct us of a superior Atman, other than
Jeevatman, the goal to be attained can be attained
only by Vidyz or knowledge and not by Karman
(action) alone. It is clear from the Védanta that
Vidya is always mentioned only in conection with
the Supreme Being.”
18. ‘‘A Mukta attains Samya (a like status)
with God except for the function of creation,
protection and destruction. When sepeaking of
God, these functions are referred to; and there is
no mention of Jeeva at that place (in that context).
Jeeva’s attainment to God is (restricted)
19.
only to the enjoying of
bliss.”
By these and like Sootras is the proposition
established.
The above passages (which clearly show distinct
-ness aS pointed above) can not be said to be used
in relation to Avidyaz (Ignorance) (according to
Sankara) or to upadhi (some intervening cause)
(according to Bhaskara). For, even when speaking
of a Mukta (the enlightened, i. e., freed from IJgnor-
ance, or of one not affected by Upadhi some
 Geugsths Sus 4
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 VEDANTA DEEPA 5

intervening cause), the distinction of Brahman from

the Mukta is maintained.*
The above can not be said to be true (acceptable).
For the distinction is clearly stated in the smrtis and
Srutis,
l. “Having acquired this knowledge, they
attain likeness with Me—they are not born at the
creation, nor destroyed at the Pralaya (Universal
destruction) again,”
2. “Then the devotee, having shaken himself,
free of all good and evil, and becoming pure, attains
full likeness of God,”—
as well as in the Sootras,
3. “Since it is said that He is approachable by
Muktas.”
4. “Tf itis argued that according to the follow-
ing passage, Mahara would be Jeeva, the
answer is that the following passage deals
with such Jeeva as obtained his natural form
afterwards.”
5. “On reaching Him only the natural form
appears, because of the term “ Swéna’’.
6. “Except the function of creation, as it
is referred to when speaking of God and
no mention there of Jeeva ”
7. “Since Jeeva’s attainment to God is restricted
only to the enjoying of bliss’’.
Note, *According to Sankara, Avidya or ignoranee makes us things
really non existent as real and existing, and when that Ignor-
ance is removed, the True oneness will become manifest.
According to Bhaskara—all Jeevas are but portions or parts of
Brahman, like the air (Akasa) found in a pot, house etc.; and
again when the pot or house is removed, the air in it bocomes
one with the Universal atmospheric air. Like this, the jeevas
become one with Him at the time of the Flood (pralaya or end
of the world) or of release or liberation,
6 VEDANTA DEEPA

Hence, it must be concluded that the intention of

the Srutis, S'’mrtis and Sootras is that the distinction of
Chit, Achit and Iswara from each other as maintained
by them, is natural and not caused by Avidyd or
Upadhi. Even when speaking of a Mukia in the state
of enlightenment, or freedom from Ignoranco, the
distinctness of Brahman from Mukta is maintained.
So also is the case of Upadhz.
There is nothing against the above conclusions
in the passages which seem to speak of oncness.
The passages mostly relied on are :—
1. “Meditate peacefully on Brahman as being
all the Universe, as it is created, sustained and
destroyed by Him.”
2. “Assumption of various forms and assigning
of different names are all for mere utility or worldly
convenience. Whatever the transformation (vessel
forms) the earth,or mud may assume, the substance
is earth alone and no other.”
3. “Oh Sdmya! in the beginning, this whole
Universe existed as a substance, lone without a
second. It desired, ‘let me become many’; let me
be born’. Then It created Tajas’’.
4. “Oh Sdmya! all these creations (Prajas) are
created of Sat, dependant on Sat, and get absorbed in
S'at. All these have Him as their Atman (soul). He
is Unperishing, Changeless. He is the Atman. Oh
Swetakéetu! thou art He.”
5. “Understand Jeeva called Kshetragna also
is Myself.”
6. “That the world is not other than Brahman
is clear from the passage containing Arambhana...... a
_

From and by the above passages, it is clear that

Brahman is the Primaeval Cause and all the Universe
of Chétana and Achétana is the Result; and the result
is no other (in the matter of Substance) than the
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 VEDANTA DEEPA 7

Cause. The above passages are reconcilable even

and only in the view that there is distinctness between
Chit and Achit on one side and Jswara on the other.
For, it is demonstrated that also Chit and Achit are
Sareera (Body) of [swara (Paramatman) and that
Paramatman is the Soul (within them)., Thus
said: it is

‘Who dwells on the Earth; WHOSE body is

1.
the Earth.” “Wuo dwells in Soul (Atman)—WHOosE
body is (this) soul, WHo, indwelling, commands the
Soul.” “Who has as His Body Avyakta, Akshara and
Mrtyu (the three divisions of Moola Prqkriz).
2. Who is the Soul indwelling all beings, Who
repels (destroys) all Sins—the Dweller of Parama
Pada (the Highest Bliss), the one God, Narayana.”
3. ‘Who, having penetrated, rules over all Beings
and so is the soul of All.”
Thus having Chétana and Achétana in their subtle
forms as His bodies, the Paramatman becomes the
Primaeval Cause of all; He also becomes the Effect
(or Result) by taking all these in their Sthoola (or-
material) forms as His bodies. In both the stages of
Cause and Effect, He has, as for His body, all.the
Chéetana and Achétana, and they become His attributes.
Thus by the use of the words stating Chétana and
Aehétana what is really meant is the Paramatman,
Chetana and Achétana being His attributes. For
example, take the sentence ‘‘HKarth is Brahman.’’ Here
the Word ‘Earth’ means not merely the worldly
Achétana, but it means the Brahman (the Principal)
with Harth as its attribute, Again, in the sentence
“Swetakétu is Brahman” the word Swétaketu denotes
Brahman within Swetaketu. Thus, as attributed,
Brahman-is the principal (primary) meaning of all
these words.
This truth is well demonstrated by even Srutis
themselves thus:
 8 VEDANTA DEEPA

1. “Brahman said: ‘Let me bring about Names

and Forms taking the Jeeva as my body and centering
into each created thing, ”
2. “Having created Chetana and Achetana, He
penetrated, and having penetrated into them He
became Chéfana and Achétana.”
Since it is said that He enters into them, it 1s
clear that He is different and distinct from Chétana
and Achéetana; and the words can not carry the
meaning that He and the Chétana and the Achétana,
are One and the same. The real meaning, therefore
is that He enters into them and possesses them as His
bodies and hence by this connection with them, He
becomes directly described as them. When He
is
described as One (in Pralaya), it is so because of his
having the CAdzt and Achit as His bodies in the stage
before their assuming the distinct material forms
and names; He wishes to be many by having the
same Chit and Achif as His bodies in their prescnt
forms and names. So His wish of creation is
expressed as “Let me become many.”
By the passage ‘Bahu syam’ which denotes the
wish of ONE to become many, what is meant is that
what was ONE having as its Body the Chia and Achit
in their subtle forms before they assumed the distinct
shapes and names becomes many having as its body
the chit and achit divided into distinct names and
forms. (This is to say, He is ONE and His Body, which
is Chit and Achit, becomes many).
This is the way indicated by the learned in the
Vedas—This is the Vedic truth.
But there are those who say of the Brahman (that
has been mentioned to be investigated here) that
Brahman stands by itself without anything else cxist-
ing, without being distinguished ‘from any other, with
no qualification or quality, and no form, but merely
as a Seli-[lluminating Eternal Knowledge (with no
ending or destruction).
 Geusnbs Scio 8

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9 Geusmis Sito

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 VEDANTA DEEPA 9

This argument isirreconcilable with the sootras

from beginning to end in the Sareeraka Sastra and the
passages of the Védas such as,
1. “That is Brahman which is the cause of the
birth, existence and destruction of this world.”
2 “Since He is known only from the
Scriptures.” |

o. “The above is certain sincein the vedas He

is described as a glorious thing having the natural
characteristics of Eternal Bliss.”
4. Sat is not Moola Prakrti, but Brahman only;
since it is stated as having “Wished” (as only a
sentient Being can wish).
5. “ A Mukta attains Samya (a like status) with
God except for the function of creation, protection
and destruction. When speaking of God the above
functions are referred to; but there is no mention of
Jeeva at that place (in the context).
6. “Since it is remarked that the Mukta (the
Released) attains likeness with Him only in the
matter of enjoyment (of Bliss).”
7. “It is laid by the Sacred Word that (the
Mukta) does not return (to the Earth).”
These and similar Sootras point to the one fact
that Brahman is the Primaeval Cause of the’ Universe
and that by His Will He becomes Many, i.e. He
brings the World into existene etc. These are the
(very many) attributes attaching to Him.
He derives enjoyment by placing Jeevas freed
from Samsara along with Him in His place.
Besides, the Srutis quoted by the S'ootrakara, say:
1. “From Him spring all Beings.”
Vv. D.—2.
10 VEDANTA DEEPA
9. “It wished, ‘I shall become Many and_ shall
be born,” etc.
From such and many other passages it is clear
that the idea of oneness, as explained by Advaztins
is irreconcilable with several of the texts.
Again, it may be argued thus:—In Chandigya-
Sadvidya the words Yéna Asrutam Sruitam assure us
that ‘When this is understood, all is understood” For
example, (it is said) if you know what the (substance
of the earth or) mud is, you know the nature of the
thing made of the mud, i. e. pot, pan and saucer-lke
cover and that they are of no different substance from
the earth; so also, by attainment of knowledge ot
Brahman, you will know the nature of the whole
Universe consisting of Chétana and Achétana (being
not other than that of Brahman) It follows trom this,
they say, that before the creation of Chétana and
Achétana there was only one thing in existence (with-
out any division) and that Brahman willed to become
the Universe and so created Itself into this Universe.
Then the Universe came into existence, just as pots
and pans (came) into existence out of the mud. ft
must therefore be concluded, (they say), that all this
Universe is nothing but this Brahman and from the
lesson taught to Swéetaketu by his father, “Therefore
all the Universe is It. It alone is the Truth. It is the
Atman. It is you’, what is to be deduced is that
Brahman Itself became the many objects (of the
Universe.)
If it is queried as to how a Brahman without
shape and no variable forms becomes the Many
objects, it may be answered, (they say again) follow-
ing the philosophy of Sankaracharya that in truth,
It does not become Many and It merely looks so
(not real) on account of Maya (Ignorance); or it
may be answered following the philosophy of Bhaska-
racharya, “Just as the same atmosphere becomes
divided into portions and gets conditioned into the
atmospherics in a pot or in a room (and when the pot
 Geusnhs Sito 10

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 VEDANTA DEEPA 11

or room is destroyed, the atmosphere therein becomes

one with the general atmosphere) so also the one
Brahman becomes many, conditioned by Upadhis: the
various material bodies of Dévas, mortals, etc.’
[Upadh: is a thing which by its association with
another thing creates in the latter a condition which
it did not possess before. Hence the various bodies
or forms are the Ufadhis of Brahman, for they bring
about in Brahman a condition (a division or limit-
ation) which is not its real or natural characteristic.
For example, if a coloured flower is brought near
certain spectrum glass it creates the impression of
colours, the flower is then called Upadhi. As Jeeva
is not by its nature affected by pleasure or pain, but
still owing to his Karman he is affected, Karman
becomes the Upadhiz of Jeeva.]
Hence it is argued that it must be taken that
before creation, there was nothing else, but Brahman.
This (argument) is not correct. For, the Védas
proclaim that Jeevas have no beginning or end and
that they aremany. If it is said that just as the mud,
which was one before it was made into pots and pans,
becomes many when the pots and pans come into
existence, so the Brahman also was one in the first
instance and became many later, this argument is
opposed to the position postulated that Jeevas have no
beginning, no end, and are many.
It will be against Sootras also:
‘‘In that case, if it is said that the same Brahman
is Jeeva and that One becaine Many, it will lead to
this difficulty that Brahman does not seek Its own
welfare, 1.e., what is good and beneficial, but seeks
also ill or pain for Itself, and thus brings on itself (a
load of) suffering. It is on this account the Sootrakara
posited that Brahman is something different (some
thing high.)
To the same effect also is this passage, ‘“Iswara
grants to some pleasure and inflicts on others pain;
12 VEDANTA DEEPA

gives to some the superior body of Devas etc., and to

others the ordinary body of mortals etc.” This being
so, the above supposition will lead to attributing to
God partiality and want of mercy or compassion. This
is not proper, for it is the accepted saying (truth) that
He gives to each his deserts (body etc), taking into
consideration his previous Karman. Nor can we accept
the position that “at the time of Pralaya (Floods) all
Karmans are destroyed on account of their having be-
come one with Him.” For Karman is said to be
without beginning; and (if that is so) it can not be
said that it has become one (with God).
Even if we posit that Jeevas are different and
distinct from Iswara,and Karman is without beginning,
the statement that the Universe is one with Brahman
at the Pralaya (Floods) may be explained and recon-
ciled by the fact, that this relates to a stage when the
transformation into Names and Forms has not taken
place. It is clearly laid down in Srutis and Smrtis
that Karman is beginningless and the Atman is never
born and is without death. The argument advanced by
the other side is self-contradictory, for it is agreed by
all Vedantins that there is distinctness of Jeevas from
Iswara. till such time as they attain Moksha.
Since it is necessary to interpret the words Ekam
Eva without doing violence to Védas, Sootras and
the belief accepted by the opponent, the word Ekam
should be construed as referring to a stage when
Brahman had not attined distinct Names and Forms
and the word does not exclude the positive existence
in subtle form of the Various sakizs(powers,) such as,
Chétana and Achetana before their assuming Names
and Forms. In this way only is the reconciliation
possible.
Though it is that they accept numerous Jeevas
during the Floods, and explain it as caused either
by Ignorance according to Sankara or Upadhi accord-
ing to Bhaskara, it leads to this difficulty that the
Defects of Ignorance etc., and of pain and pleasure
etc., become atributable directly to Brahman.
 Gaugnés Sut 12

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 VEDANTA DEEPA 13

On the other hand if it is accepted that Brahman

though inseparable from Jeeva is distinct from it by
nature (and not by Ignorance or Upadhi), no imper-
fection gan effect or touch Brahman, the glory and
creatness of Brahman remain undetracted.
Thus has been discussed the theory that Brahman
is mere Intelligence.
Now for the theory of Yadava Prakasa who
accepts ONE thing of mere Exxistence, without saying
that nothing exists. Relying on the text, “Sadéeva
Sowmyédam’ he says that at the beginning of the
creation, there was one substance only 1.e. Brahman
with no attributes or qualities. (After the creation,
This devides itself into Jeeva and Achéetana Universe
and alsoas [swara, just as from the ocean arise bubbles,
white sprays and waves.)
In this argument, just as it was posited in the
case of the illustration of vessel forms pots, pans and
saucers of earth, even here, we have to attribute birth
and death to Jeeva and [swara, which is against the
sutras. If to meet this point it is said that in the
Beginning (at the time of the Floods) all these three
(Chit, Achit and Tswara) (though not in the forms in
which they now exist) were in existence as three
Energies, what then are those energies? If the answer
is “Brahman is possessed of the power to transform
itself into these three’’, then it follows that these three
have birth (beginning) and End (Death). Then, as
stated before, it is against S#tras. Or, if it is said
that these (Chet, Achit and Iswara) existed in their
subtle forms, there is no authority for holding that,
beyond these three, there is a substance called Brah-
man. Hiven if we accept this, we have to investigate
as to what is the relationship between them and
Brahman; the only answer can be that Brahman
creates these things. In that case the same objection
as above mentioned will apply here. Hence, it is clear
that the Three were there in existence. What is meant
by saying that the One existed is that (it was so because)
14 VEDANTA DEEPA

the stage of division into Names or Forms had not

started. If this isso, there can arise no difficulty
involved in supposing a Brahman beyond the Three.
Again, these three can not be each a Brahman.
Hence Iswara is the one Brahman.
Since Védas say that the Chétana and Achétana
in all the stages are the bodies of Brahman, whereever
the words denoting Chétana and Achéfana are used,
they, by their very force, denote the Brahman with
them as Its bodies. When these Chétana and Achétana
abtain Forms and Names, Brahman itself becomes
the effect as It has them as his body in subtle form
before the stage of Names and Forms. If we think
deeply as above we conclude that just as for pots
and pans the EKarth (mud) is the cause, so also
Brhaman of this (subtle) kind is the cause of the
(material) Brahman.

We have fully explained in the Bhashya that

Véda and the logic are opposed to outside creeds
(religions, i. e., matas:) Hence we do not go into details
here. What is stated in each Adhikarana, and the
meaning of the Sootras therein are explained here
briefly for easy understanding of them.
There are four Adhyayas of four Padas each
containing various Ad/jukaranas. In the first of 16
Padas are raised questions, ‘whether the Védas indi-
cate that the Creator of the worlds is the Moola
Prakrti or the Sentient Jeeva, and answers are given by
proving that the Texts of Vedas establish only that
Brahman, the All Kowing, witha Will not to be
obstructed, not touched by any imperfections, and
full of all good qualities is the cause of all the worlds.
In the 2nd, 3rd and 4th Padas, reliance is placed
on some passages of the Vedanta to argue that they
say that only Prakrt: or jeeva ete. and no other is stated
therein as Brahman; but this is met by proving that the
 Sui Gaignis 14

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 VEDANTA DEEPA [5

very passages refer only to the Brahman as the

Superior Being, not to Prakrti etc.
Of these three Padas in the 2nd Pada some passages,
not very clear to show that Jeeva or Pradhana is
world cause, are examined. In the third are taken
for cxamination passages that are more clear in favour
of this view; and in the fourth are taken for exami-
nation passages in which are found expressions which
may well be used by Sankhyas and other philosophers
in their texts; they are refuted by showing that these
very passages also refer to Brahman.
Thus in the first Adhyaya is established that a
person all knowing and with a Will not to be obstructed
is the cause of all this world.
In the Second Adhyaya, it is made clear that
what is established in the First Adkyaya is firm and
irrefutable in any way ; the first of its Padas comp-
letely meets in full the objection raised as to how a
meaning to Vedanta, opposed*to S'ankhya can be
given. In the 2nd Pada, Badarayana attacks the
Sankhya and other doctrines that do not accept
Védas as authoritative, with a view to establish the
Vedantic Doctrine. Again, third and fourth padas
explain how Akdsa (ether) and Prana ete are the
creations of Brahman in order to show that there is
no room to raise any conflict among the passages
of the Vedanta.

Of this, in the third Pada, the difference is

pointed out between Prakriti and Jeevatman. Both are
the effects (creation) of Brahman while Prakrt: trans-
forms itsclf into many by direct changes in its Roopa
or Form, the Jeevatman retaining its Roopa or Form,
without change transforms itself into many by
variations or changes such as, expansion or contraction
in its Swabhava, natural intelligence.
Thus, by the first two Adhyayas, Brahman has
becn established as an object of contemplation by
16 VEDANTA DEEPA

persons desirous of salvation, as a Being without any

imperfections but filled with all good qualities and as
the Primaevel cause of the Universe. In the next
two succeeding chapters (Adhyayas) are examined as
to how to contemplate on Brahman and the gain
derived by such contemplation, i.e., Moksha.
Of these, in the first Pada of thethird Adhyaya in
order to create a desire (taste) for contemplation on
Brahman, are clearly shown the difficulties attendant
on Jeeva in the Samsara stage.
In the second, for the same purpose, to create
enthusiasm for Brahmdpasana, the two characteristics
of Brahman are described fully, one the freedom from
all forms of imperfection, and the other being the
treasure-house of all good virtues (qualities). ‘Then
proceeding in the third Pada, the question is taken
up as to whether Brahmopasana is of one kind only
or of many kinds. Examining this, it is pointed out
that they are of many kinds, and details are also
given. In the fourth Pada, asa help for Upasanas,
the Varzasrama Dharmas are adumbrated.
The fourth Adhyaya deals with the examination
of the gains or fruits of the Brahmodpasana.
The first Pada of this Adhyaya, in order to speak
of the gain of the Brahmdpasana, takes up as the first
question as to what is the nature of Upasana, and how
such Udasana is to be performed, and then is set out
the glory of the said Upasana.
The second Pada shows how a Brahmopasaka
starts on his way towards Brahman.
In the third Pada is described the Archiradi
Path and it is finally demonstrated that the said
Path leads to Brahman.
The fourth Pada describes the Brahmodpasaka
enjoying the Brahman.
 16

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 L?

Thus Sareeraka Sasira points out (Taiva, Hita

and Purushartha) what a person desirous of Moksha
should know and realise:
(1) That Brahman, free from all defects, a trea-
sure-house full of all beneficient virtues of the highest
kind, innumerable and immeasurable is the Creater
of the universe:
(2) That the knowledge of such Brahman which
is the way to attain Moksha is the Dhyana (contemp-

:
lation) which is the culmination reached by constant
and continuous Upasana
(3) The fruit of this contemplation: The enjoy-
ment, without return to this world, of limitless Brah-
man at the highest Bliss with the two Vzbhodtis
Prakriti and Paramapada, an enjoyment preceded by
by the mainfestations of his own natural intelligence
etc., after attaining Brahman through the Path of
Archirad:.
THus Enps—
The introduction - portion in Vedantadeepa.

[Vetanta Désika gives the gist of the teachings of

each of the 76 padas of the four Adhyayas in the
following verse No. 19 in the Sastravatara, Adhikarana-
saravals.
|
“S'rashla Déhee Swanishtha: Niravadhimahima
apasta badha: Sritapta: Khatmade: Indriydé: uchita-
jananakrt Samsriaw tantravahee.
Nirdishatwadiramya: Bahubhajanapadam Swar-
hakarmaprasadya: papacchit Brahmanadéégatikrt Att-
vahan Samyada: cha atra védya:”
 18

He (the Lord) is seen in the Padas describ-

ed as:—

(1) The Creator (2) The Possessor of the World as

His Body (8) Self Supporter (seeking no support
outside) (4) Splendid with measureless Glories (All
Pervading) (5) Who cannot be denied (6) Reliable
Friend of those who resort to Him (7) The Author of
the birth of Akasa etc. and Jeééva (8) and also of the
senses and Prana (9) The Controller of the move-
ments of Samsara (10) Beutiful being untouched by any
blemish, and full of beneficient qualities (11) The
is
object of the various devotions (12) He who
by performing one’s appointed duty (13) He who
pleased

destroys All Sins (14) He who leads the Jeeva through

Brahma Nadee (15) and through Archiradi Marga and
(16) He who grants to Jeeva equality with Himself]
§4
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SAREERAKARAMBHA.
The Sootras begin to answer the opponents’
objections and answer them with a view to establish
the Vedantic doctrine. The inquiry into Brahman
is to be begun, the determination being the object of
the Sareeraka Sastra. Whether this inquiry 1s proper
or not is the topic taken up for decision in the first
four Adhikaranas. (Adhikarana literally means com-
plete argument treating of one issue to be discussed
and decision thereon,)
For that purpose the issue arises as to
whether Védanta can be authority or not for the
determination of Brahman. The opponents say that
Vedanta is not such authority. Four arguments are
advanced and the four Adhkikaranas deal with them
and they are refuted.
I. Jignasadhikarana
——
ATHATO BRAHMAJIGNASA (]-1-1-)
1. therefore the inquiry into Brahman.
(i) Then
Atha=After this, i. e., after completion of the
learning of the first or Poorva Meemamsa. Ata:=For
this reason (i. e., because of dissatisfaction felt after
studying Poorva Meemamsa. Brahmajignasa= Inquiry
into Brahman.
6 VEDANTA DEEPA I-1-I
The argument advanced and dealt with in the
first Adhikarana is this: Veda is a string of Speech—
a combination of words. Like perception or inference,
Speech also is an authority. What can speech denote ?
What is its Saktz (power)?
In the first instance, to understand the signt-
ficance of a sentence, it can be had only from Vrddha
Vyavahara, i.e. the action of (adult) intelligent
beings. They consist of two sets—the person who
speaks and the person that acts (on hearing the
speech). The person that says or commands is called
Prayijaka Vrddha, while the other, the actor is called
as Praydjya Vrddha. By observing the conduct of
these two persons, a third person (a person ignorant of
what is meant by the speech) comes to understand its
meaning. For example, if one intelligent person says
to another Gamanaya (“ Bring the cow) and the person
spoken to brings the cow, the third person, the
observer, at once understands that the saying means
‘Bring the cow.” Hence it follows that since (in this
world) understanding or knowledge arises only by
observation of what one says and what another does
in accordance with it, all knowledge derived through
speech is related to action only under a command,
and all words are Karyapara: only relating to an
action or motive.
Therefore it is argued that as Brahman is a settled
(a Siddha=not to be effected or brought about) being
and as the Vedanta is speech only, the Vedanta has no
power to make us know such Brahman; and it can
be no authority. Thus is the argument. It is neces-
sary now to ascertain whether a speech or word can
make known a Being already settled (Siddha).
The opponent says
Siddhanta) 1s “Yes”.
“No”; our contention
Answer: It may be that the knowledge obtained
by an adult person by observing of what one person
 VEDANTA DEEPA I-I-I 7

does on hearing the speech of another is related to

action. Little children are taught by their parents etc.
by pointing out with fingers their relations and other
objects, and uttering the words mother, father, moon,
bird etc. and repeating the words till the children
come to understand their meanings. These objects
are Siddha or settled things and not actions.
The children can understand the significance of
the words by themselves in course of time by
beginning to inquire as to, ‘what the connection there
is between the object and the word and why a parti-
cular word indicates a particular object.
The connection can not be mere convention, for
convention can come into existence only in respect of
words recently or newly formed. As Meemamsakas
say, almost all Samskrta words are Védic. Wedic words
are ancient without beginning. Therefore the power
of signification is to be natural and not conventional.
This relationship is called Sakti (Force), and Vyutpatts
is its knowledge.
Thus, speech can denote or signify, byits own
force, any object even without concerning with action.
Therefore Védantas are authorities in the matter of
Brahman. We shall hence go into the inquiry as to
Brahman.

Then follow three Adhikaranas dealing with

other objections as to inquiry into Brahman and
refutation of the same.
 FARIA Fd: | 9-9-8
as sa
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fafa) aq srafidaata aq Biter! dq Fa”

eeagad fasa: |

|
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12 VEDANTA DEEPA It-I-2
2. Janmadyadikarana
JANMADYASYA YATA: (1-1-2 )

(Brahman is that) from which the world originates

Yata:=out of which; Janmad:=Birth, existence
and death; Asya=of this Universe.
If Vedanta is to discover to us Brahman, it has
to make us distinguish It (Brahman) from other
things by showing a quality existing in It and not
found elsewhere. If we search for such definition or
lakshana we find one in Tazttreeya:
“From which are born these Beings, by which
these Beings (born) live, and in whom at death they
enter into and get absorbed, try to know that; that
is Brahman.”
The above is in answer to a question propounded
by Bhkrgu eager to know Brahman to his father
Varuna. Therefore, this must be taken to define
Brahman. In this definition there are set out three
attributes (qualifications) i.e. being the Author (cause)
(1) of creation, (2) of existence and (3) of dissolution.
Lakshna (seperative or distinctive quality) is of two
kinds (1) Upalakshana, and (2) Viséshana. By Upa-
lakshana is meant that quality which points out the
object in the first instance, but need not be present
there at any subsequent time whenever the thing is to
be perceived. Thus, a man is told that the field (out of
many) on which a crane stands is
the field of Dévadatta.
Then, the man proceeds to the spot and comes to know
the field of Dévadatta by its feautures, length, breadth,
etc. so that he is able to identify it subsequently,
even though the crane is not there. In this example,
the crane is said to be Upalakshana.
If in the above example any other visible object
such as @ tree, well etc. not found in any other field
is taken as the defining mark, it is said to be Viséshana
(distinctive feature) as the said feature is always seen
in connection with that field.
 VEDANTA DEEPA |-1-2 13

Then, the inquiry arises as to whether these

three attributes or qualities—creation, existence and
dissolution are to be classed as Ufalakshana or
Viséshana. Says the opponent,—These can not be
upalakshana. For, in such a case, three Dharmas
(qualities) are neccssary: (1) The Dharma that defines
(2) The Dharma which the object is defined with,
and (3) The Dharma which has been known in per-
ceiving or understanding the object to be defined.
But in the sentence selected, the 3rd of the three
Dharmas is absent. Because there is the object (i.e.
Brahman) defined and defining Dharma is said to be
as the cause of creation, etc. But there is no third
Darma found here.

Then, as to Viséshana, it is a feature distinguish-

ing one thing from another. Applying it here, since
there are mentioned three harmas or characteristics
(such as creation, existence and dissolution) and as
the function of Viséshana is to distinguish one from
the other, it will look as if there were three Brahmans
each with one of the Viséshanas. For example,
man says, “ Bulls with horns and no horns,” it
if a

conveys the meaning that there are two bulls one with
horns and the other with no horns. One may well
ask that, in the world, several qualities are found
in one and the same object, such as, Dévadatta is
young, black and with copper colour and red eyes.
The several qualities, youth, blackness and red. eye-
ness though they are Viséshanas are seen by our own
eyes aS co-existing in a certain single person.: But
we do not apply the above rule of Viséshana here, lest
it should offend our visual perception. But in the
case of Brahman no visual perception is possible.
Hence we can not escape applying the usual Viséshana
rule. Therefore, continues the opponent, we must
conclude there would be three Brahmans. That
conclusion is not accepted by Vedantins.
Itfollows therefore that the qualities mentioned
in the sentence can not be said to be a definition of
14 VEDANTA DEEPA |I-1I-2

Brahman. So it is argued that Vedantas are not

authority for establishing Brahman.
The answer is that these qualities may be taken
under both the qualifications Viseshana and Ufpa-
lakshana. First of all, it is not the rule that a
Viséshana mentioned should not co-exist with another
Viséshana. The true function of Vzséshana is to dis-
tinguish the object from another having a Viséshana
opposed to it, such as youth from oldness, blackness
from whiteness, etc. This is the rule of co-existence.
This rule is applicable in all cases even in cases of
actual direct perception with our own eyes. Since
the three qualities mentioned, 1.e., powers to create,
sustain and dissolve are not opposed to each other, all
of them can exist together in one in defferent times.

As regards Ufalakshana, it is not correct to say

in the sentence defining Brahman as Creator, ete.
there is no third Dharma known without which
Brahman can not be defined. If we subject the word
Brahman to a literal analysis, two characteristics are
found, one the power to be big, and the other the
power to make others big. Besides, from the fact that
Brahman being said to be a creator etc. of the universe
arises an implication of all powerfulness and all
knowingness, for without such qualities Brahman can
not be the cause ete. of this Universe. These qualities
may be treated as the third qualification necessary for
Upalakshana, the other two necessary parts being
(1). being the author of creation, etc. and (2) facfaara
gava Neratisaya Brhatva Unsurpassed Bigness
(greatness).
So Brahman can be defined with Lakshana and
that can be learnt from Vedantas. (2)

MR
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arteries:

Sea
3

9-9-2

Fa TAM?
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BEECH,
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UTA ORS wor Sorcsenw_@
Ly ador evoflus
 Geusnbs Sut 1-1-3. 17

Mean Gos Fa Bujip Maraperer gatagr& &TL_y

XY OLD
Ga
ariguage,
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saAarnpasugpi, asaora Dp gun £&H
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& UTT ESI
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mee
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3
Gri. (3)
18 VEDANTA DEEPA I-1!-3
3. Sastrayimtwadiukarana
-- O-eS -
After having shown that the inquiry about Brah-
man is possible taking the Vedanta as a whole, and
having considered a particular text of Védanta as
defining the Brahman, the question arises as to
whether such study of Vedanta for knowing Brahman
is necessary. Hence the 3rd Sooftra.

SASTRAYONITWAT. (1-1-3 )

Because of that only from the Vedas can Brahmin be known.

The passage to be considered now is the same as

in the previous Adkikarana, 1.¢., “Yato Vat Imane
etc.” ‘How is this authority for proving Brahman 48
the orginator of the world®”’, says the Opponent and
adds, “This can be no authority; for Brahman
has been proved by Anumana, i. e., inference, and
itis an acknowledged principle that Sastra is autho-
rity only when the thing to be established can not
be known by other sources than Sastra.” For
example, it is laid down—if Agnhdtra is per-
formed,a person attains Swarga. That the relation-
ship of cause and effect exists between the two
is known only by Sastra. On the other hand, when
the Sastra says that the fire is the antidote for
ice (cold) (Agn: Himasya Béshajzam), the fact is
known by experience; hence Sastra is not authority
in that case. So also here, the opponent says, Sastra
is not authority because He can be known by infe-
rence thus :—“ World 1s a product consisting of (many)
parts; hence it must be the result of some process of
making, i. e. manufacture. In the case of such manu-
factured product itis to be said that it must be
 VEDANTA DEEPA I-I-3 19

produced bya person having knowledge of its material,

the instruments necessary, the enjoyer (consumer) of
the product and the benefit to the manufacturer, etc.
This World (product) therefore must be created by a
person competent to produce it. He must be a person
who
is All-Intelligent, All-Powerful, All-Ruler and not
a person whois of limited capacity and knowledge, or
subject to the limitation of Karman. Hence God is to
be known even by inference. Therefore it is argued
that the above passage can not be taken as authority.
Answer: Let us assume that the World is a
product. But the Inference does not necessarily
lead to the conclusion that only one person brought
the world into existence. For, it is possible that
some Jeevas, highly meritorious persons (such as
Visvamitra etc.), might have brought into existence,
each by his own powers, this world bit by bit and
from time to time.. Experience teaches us this.
Hence, it is not necessary to assume the existence of
One Being as the author of the Universe—Ore beyond
and distinct from Jeevas. Thus, we can not establish
The Brahman by any means other than Sastra, such
as the passage : Yato Vat Imani Bhootant. (3)
=
3 qzreaaye:

| 9-9-%
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¢d

mem: arama
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RSME TOTTI FATA ATA
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wat zat
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frTreaamaa
mel arated, “aaa
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aad: — Ger: TemEifgead: aq qaaarita

|

ran: wrearhra fagaet |

wraa—aae qeqsear
area: aaa: ARafiaaecetaa waTeEt R
eae
|

sre eR MATT, AIT: FS TTA

Stat aaraqarhiaraz let!
 Gousmhs Sui 1-1-4 21

5S J lobo s. (1-1-4) ¢ B~ ane fuk,

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UE » 1—
24 VEDANTA DEEPA I-I-4

Samanvayadjukarana.
4.
ae ——> 6

Says the opponent: “TI agree that Brahman can

not be known by inference; It cannot be known by
Sasira either, because no benefit accrues from a know-
ledge of such Brahman. As the study of Brahman
from Sastra does not lead to any benefit, and
Brahman itself is not a benefit, Sastra is no authority
in the matter of Brahman. Then how is it possible
to conduct inquiry as to Brahman? The answer is—
TATTU SAMANVAYAT (1—I—4.)
The fact that Sastra 1sauthority for Knowing Brahman
is certain (unshakable), because sastras are well related
to Brahman; (as they explain Brahman being Bliss itself
as the ultimate object of attaunment).
(The word Tu’means Eva and shows that the opponent’s
view to be rejected )
is
Argues the opponent: Sastras are for our good. If
Sasira says “ Do this”, by following the direction we
derive some advantage. If it says, Do not do that”,
‘“‘

it is also for our good; by refraining from doing that

we are saved from some evil. Since a knowledge of
Brahman can not result in any advantage to us, and
Brahman Itself is not a benefit, Sastras can not be
authority in the matter of Brahman. Af it is said
that there is a directive in Srut:s that Brahman
should be contemplated upon (such as, Atmanam ‘

upasceta’, ‘Nididhyasitavya:), that must be for some

purpose, and so knowledge of Brahman must be of some
benefit, he rejoins, But “ contemplation dees not neces-
sarily mean contemplation of a being of real
existence ; but may also be of one existing In imagi-
nation for the time being. See ‘Garudam atmanam
ganeeyat. Therefore it follows that Brahman can not
be an individual in real existence.”
 VEDANTA DEEPA 1-1-4 25

Answer: It is possible that knowledge derived

even when unconnected with some Directive will
lead to some benefit. Thus, when a person hears that
his father of high merits is alive—or a person hears
of the existence of his long-lost son,—or if he hears
that there is a treasure hidden in his honse, in ail
these cases, the pleasure derived is of some benefit
and this we have seen by our experience of the
World. In the same way, Sastras say of Brahman,
“ Brahman is full of Bliss.”, “If Akasa—Ananda does
not exist, how can people Jive?”, ‘A person who
realises that Ananda, from which mind and speech
retreat unable to reach it, is not afraid of anything
nnywhere or at any time.” Tt follows that by knowing
such Brahman, we also obtain the benefit of Bliss.
Again, there is another peculiarity, an additional
advantage : the Vedantas have more value than the
other portions of the Veda; for what Vedantlas teach
is the Bliss, direct (as Brahman is Itself Bliss to be
enjoyed by us and by Itself) while what the other
portions indicate are not Bliss direct, for they teach
only the means or the causes, which may result in
some bliss i.e. not direct. So desire to realise the
caning of the Vedanta is in a way better than
in the case of realising the meaning of the
Karmakanda. (4)

Thus, by these four Adhikaranas four kinds of

objections have been answered and consequently, in
the matter of Brahman, Sastra is the only authority.
Nowstarts the inquiry into Bralman.

Then the question is asked as to how the above

passage relating to the origination of the world could
refer to Bralwnan and not to Prakrt: or jeevas. This
is answered by this Adhyaya.
4
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ts azreadita:

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|

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ae,
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 Geusnbs Sum 1-1-5. 27

(5) wang 5 us gS as y coor dh.

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28 Gousnhs Suto

Gof al sears gin—ogesraSe: uCGhG eC) gow BT 2 cer

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Gadlwpor parse
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weg Sse 0HRG Ourcaer 9) gs—
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wer wrlonei |r ests Hi
srosTuRKOHH
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or SssiuGurgare, 239
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(5)
 VEDANTA DEEPA 1-1-5 29

5. Eekshatyadhikarana

This Adhikarana shows that Sad-Vidya of Chan-

dogya refers only to Brahman and not to Moola
Prakrts.
Now, the text to be taken for examination is Sad
Vidya which contains the passage, Yenasrutam
Srutam Bhavati—“(when hearing It, you hear All;
knowing it, you know All, etc)”, and in which the
root cause of the World is explained. Does this
refer to the Moola Prakrti or to Brahman of the
highest Bliss ?
Opponent says, “It refers only to Moolaprakrte
established by Sankhyas. How? Ina syllogism the point
to be proved is first stated, then the other items are
taken to prove it. Here the text says, “If you know
S'a@t, you know All, just as if any one knows the
substance Mud, he knows ajlits transformations or
products.” It is seen that the first portion of the
above passage contains as a statement of the point to
be proved and the example of Mud is stated next.
Hence, the Opponent argues, the cause of the world
i
stated here is what can be deduc ed through a Syllogism,
i. e. by means of an Inference. Therefore, ‘Sat’
must be Moolaprakri, as Kapila says.
The point against the above argument is, that
Sat is stated to have a will in the passage, ‘It
willed, T shall become many’; so it can not be Moola-
prakrt. This is met on the otherside by the fact
that later on in the text in the case of other Achétanas
(material things) such as, light, water the word
‘will’ is used. Hence the opponent says, the literal
meaning of the word ‘will’ can not be taken here,
but another meaning, i. c. a secondary sense.
30 VEDANTA DEEPA 1-1-5

Answer’ In the passage Sadéva ocic., the Sal

referred to can not be an Achetana, for 11 15 stated
ihat it possesses Eekshana 1. ¢., the desne to
become many (There is here no 100m {or applying,
the secondary ot figurative meaning). As regards
the first objection, the answer 185 In a syllogisin apart
from statement of the proposition to be proved and the
example, there must also be an element named Hétr,
(1 e, statement of the 1eason,) between the said two, and
that 1s wanting here The example taken heie
is only foi the purpose of resolving the doubi as to
Wwhethe: knowledges of one can Icrd to knowledge of
many othe: things, and not as a help tor Inference-
As to the second objection the answei 1 By the
woid ‘hight’ or ‘water’ 1s meant not the mere material
light or water that we see, but that Sentient Being who
is the in-dweller in them: in that case, the use of
the word ‘will’ is apposite, and no resort to @ sccon-
dary o1 figwiative meaning 1s necessary.
The above fact 1s exposited in the following
sootias,
FEKSHATER NASABNAM (1-1-5.
What is meant by the word Sat is not Asabda.
(Meclaprakr'i) because, 1t 18 said that the Sai hasa will’’
‘

and that must refer only to a Sentient Being

[Note: Asabdam means Moolaprakrt:, because it 1s

stated by Kapila as deducible froin Inference WAATT
CAnuamanag) and so wer Sabda t. ec. Sastra 18 not an
authoruty. Henee it is called Asabda. Besides,
Badarayana uses for Moolaprakrt:, other woids lke
WISAAH ; SARA , BAT aq; Anumiankain, Anumanaim
and Smcurtant. (9)
32 VEDANTA DEEPA I-I-7
GAUNASCHIT NA ATMA SABDAT (1-1-6)
If the Subsidiary meaning is pressed, we say No because
ofthe use of the word Atman,
If it is said that the word akshata m the
above passage 15 used in a secondary sense as 11 the
passages “the light willed” and “the water willed”
it is not correct, because, the word Saf in the content
is said to be Atman asin aitadatmyam etc., Meanie
thereby that “the whole has ‘Sai’ as Atma; that 15 nol
perishable; that is JJfman.” Irom this, 1b is clean
that Satis the Atman of Tejas and of Ap wiso and the
said two words must mean the Bra/wman within the
light and water and having thenias Ilis body. (G)

gag aesertfafed a war | ale F WHA Aa:

o~ ~ ONUA
qfasey AaTTeRTa_ 4-9-9.
\9

cara» werenaar
fae aaa fit aaa Garet wr
jzfe aeaTITeATaRe AaeeT
aT

aad’! ca aears-
Sa RIT TAT aa SII
Shee teva CurGagruGgzers.
6 ablazans CenGamsraiGauuT# J—j—7
Asa eovuonuoMssd Corapsongss Carevqnaigne.
‘9 hGur ororpug NEO FS FOE D&S
ars wureern GeuSmaugas, ‘Ffrw AQwerGer
Gwe QM

er Poem GuG» Gu moaer creo Curae gen

ingen; grav gFG)
sre Corda FBi er ren wr .wGH7e inven Lp ‘G)gueurip.(7)

From the following reason also it is clear that

Sai is not Pradhana, but Brahman.
 VEDANTA DEEPA 1-1-7 33

TANNISHTHASYA MOKSHOPADESAT: (I-I-7)

*“Because the attainment of Moksha by one who meditates
on Sat is taught.
Tatmeans the thing spoken of above; that is Sai-.
Tannishthasya=to the person who contemplates on
it. Mikshofadésat=because Moksha is taught or indi-
cated”’.
In the passage ‘Tat Twam Asi’ indicating Sat by
Tat, it is stated that a persn should meditate on the
Supreme Being (Sat) as the in-dweller of Pratyagat-
man (J eevatman).
This is clear from the continuing passage in
Chandigya “To a person who meditates on the
Supreme Being, Sat as in-dweller of Pratyagatman
to attain Moksha (Release), the delay to attain Sat is
only till such time as heis not free from his material
body; soon afterwards, he will obtain it.’’—

SUeqqaralgy | 9-9-<.
afe sarafhe
area fafaant, aar aver arate fereara,
saa TAA | a aread |
Aas a
——
TATTL UNCI

Canugoureugnngs. Canwenma o) 672) 11 —8

@t__Gur GaanrQGuaams Sars Br opie.
(8)
CT ROG &I LOT nT BE BH BIUIL_Y. (HEBD, 2 BH Crordaeg
BOHU vonasursrgsrGa @i_cCon Carewsree Gere
uty mHesGuanG. guerm moni aetoCu. (8)

The next following Sootra confirms this view.

5
34 VEDANTA DEEPA 1-1-8

HEYATVAVACHANAT CHA _(I—I—8)

Also because it 18 not said that this Sat should be given up”.
If it was intended to describe by the word Sat
to mean Pradhana, then as this Pradhana 1s an obs-
truction to (or enemy of) Moksha it ought to have
been laid down that it should be given up; but 16 15
not said so. Hence, what 1s meant by ‘sat’ 15 not
Pradhiina. (8)

a
Neatlacratd | 9-9-%.
maar fea aad sft
aT
war” jek a
sda AdaAdasHrrsasd TAAL fF |

aaa Bla TASTER, asa Faakei agra she

TTT ROPL S11

orsicoepreGorgrs. oF yg t Ow narra, 1—1—9

Lin Seeme, dprecoriGion sev'sar.

‘Qos wdasrdodar wSutu@w? csorpg Qae

7 Been6. csoorQumowii1.g Gesu ACE BE
HrorGin sasseoe. Qapile CGegsarscr Magus B96
ure Rurarg arrescuorsrentburGa 29 ger 2 eure D26na!
2 Susu a ner asa. gyorg ups
Lore r $I.
8) Qaearssn
(9)
t7é
PRATISNAVIRODHAT: (1—I]—9 )

Because the view that Satria Prakrti will conflict with

(earler) statement.

It
has been stated that “When one is known all
is known.” By ‘all’ are denoted both Chéfana and
 Cougsmis Suv 1—1-10. 395

Achatana. But by knowing Pradhana one can not

become the knowerof Chétana, as Pradhand can in no
case be the cause of Chétana. (9)

FAVA | 9-9-9.
Ceqahar wae... gat, ara aar dara wate” EF
Slayer Lee taeagard: ory: ATCA:
sia ata PROTA
PTAC carer fafa Aaa TATA | 5

afi dt Aaa Noll

eveuTtMurgs. Ares cume, 1—]—10
‘sebtoofies cow” GloestiuGl 2 Mash Ze EHAYIL.
© MeGera: Dion eC NsE Song owourouGwerH! 2a
BO apagams QaGarmuy MencaeGog Gaguw.
a Mm HoCUT #8 (eer ofné Gu) wsSoatii_m Gaecsiapor.
sooo waste saahe wud? crorm Qurchor
§

Oarami.. Memrtiuin epsaicrGpOsorRnog. serch wu

LTS) SUS HS STII UOTY Bar sciperor ac gAlGea ror
oud ruG 5. Ce sure nora IBGE srcsDrsrenw
wre Oas arésiin ~wpramuGib,
rer @ wesro; comeuGw.
ores QBaomgsurayd MS
g
(10)

The next Sootra supplies a further reason.

SWAPYAYAT~ (1-1-i0.)
On account of absorption in self,

By absorption in Himself is meant absorption

when he is in the state of “causation.” Pradhana
can in no case be the cause of chetana; and the
absorption stated is opposed to the view that Satis
Pradhana.
36 aateagyy:

maaraeata | 9-9-97.
satafreaamraget safe a gat
faafeat | acre srafrneg-|a: aaa? aaa... aM eATHA ATT
et
SMASH”, RISE aufeata faa gad ware artafaa
a, Sa aren aeorrfarfara: 7, aa
aaa aeqt fasta aati
faan’, VTE at. wae azal Was fraferatacrerta: ’
eq
— re
o—
wad aq
7a“ATE WAY’, RUETTR’, ferreaT aq] sa-
mer ee aren aretta
We CIT area...
lic
. a UR at wd? aft aaa:
sedan we arora sfaar-
TA | WATT arearfterareargarte a wer
array sfaoraaaedtfa
It PATA 12 2H

sHovmorburs. YsSaver 557 1—1—1]

Gurés HSH GUUSEOQIL-
cules gs gEaotlsr Cura Kee Qos
Gam vuvuilar gs we
QsS Goss upPujwn GraertD asrrorwres &0h Pts iwnre_

rg.
TOUT
Gap audlas gga orleo ————‘
DMG HUET CHARLpesrucr, Yuoriihwnigeh
wrevG)
ey
Qos
cHalcnr

HITS Buyid srioehuBmsemin Nu

cpeorrr&mer.”
GU Qu@gbéés uadanraGa @geoueGeorg;, Qwpns
Segue
'*

wre Gaujerar Chr cri, uel, ewe cresricorasin ‘Sail BORS GD

Carenor sjover sroami. ‘ga sorenan wiles GurGs Glue
aro Satiule erin.” Qos Quaur
§

get
Gourn méGa gio (psluer’ Qua qjb, Qose «ros 8!
§
IpFagear

ie
Sin osraragsS gxiperorg. yumarGereriu.e. gauGer,
fgaeni
aGr gsnorares Ure
Ogwiuremiw eexrrui pp’.
sS Oh
§

Faas
gs g1,— sae Gorajve He lor

als ere” Smraorwomer epomaiGoor uN hb Bre ....* eT

RHUCOHD HEE ETNY MsCSragip wert, ster Par! srevevT
 VEDANTA DEEPA. I-I-11 37

woos umGosr ¢suGor sroecrwurss AoOuut_Qarar. gs)

Curaone Ousr & giib Qa gaCor arroernrsé & MUL gs
SHU (11)

GATISAMANYAT: (1-1-11)
Because of reconciliation with the mode of statements (in other
upanisheds.
Because the view now sought to be established is
in accordance with trends in the passages of the other
Upanishads, it follows that Pradhana is not the cause.
Such passages proclaim that He whois All Knower
and All Powerfull is the Cause. For example,
(“aae: aafre”’ Sarvagia: Sarvavit etc. etc.) ‘From
Him who is All-Knower or All-Pervasive Person
spring Prakrt:z, Nama, Roopa and Prithivi, i. e. all
Names, forms and worlds.
‘He
is also said to possess all powers, knowledge,
Might and activities of various and of the highest
kinds, which are also natural to him.’
‘He is also the Primevel Cause , and the Lord of
the Jeevatmans lords of the Karanas i.e. organs.’
‘Oh Maitreyi!, when Atman is known, all this
becomes known.”
‘All Vedas and the whole Universe are nothing but
the breath of this great Bhoota (Brahman);” (that
means they came out without any effort on his part)
Le eeee ‘All things Past, Present and Future are
but He-’
‘From Him was born Viraé i.e. Brahmanda’
‘Before the beginning of this world it was as only
one Atman.—That Atman created all this.world”
38 Gousnbs Svito 1-1-12

‘Only one Narayana existed’

‘He, being alone, was not satisfied.’
Therefore, from the above passages, it is clear that
the present Upanishad, i. ¢., Sadvidyu in chandogya
also is to refer only to Brahman.

gata
ATTA
dears
9-9-9.
(rar
wae aay? pefa
|
|
Aa
aaa aya? cenfesrmemmnaeaareatay A Ta; Aast
aaageT WH Falla fry 3 112

sfa Faaaeory ll
&gssanés, LY~s stn, J—1—l2

sou Gu GU septa.
Qaaudes 9CaGw (prado wu )
araerin’? cern! OFranwiuut_eGs.
ov ‘of un oof ear G fo

(12)

YOUCH NFM Sonus) 9 ClFrosr sor WHFS I WHIT OT Gh

uAnSucro. caarnslagsgic, QichpM svmaoisLyp
Cpeoriu oibiwGin Owes gsruD om.
mo

SRUTAT VATCHA (I—I—i2.)

‘“‘Andas (in this Upanrshad also) it 18 80 gaid ”*

In Chandogya itself in Bhooma Vidya, x passage

occurs, meaning: “From Atman come things.” all
Therefore the Saduidya beginning with Sadeva
Stmya, can not refer to Pradhana, but only to Brah-
man, aS the Primaevel Cause of all universe.
 aareadia: 39

(&) AlTaeAatSeaTata | 9-9-9%.

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Taarte aa
Tawafer arly area sade orenearieara |

wera Waseda ated waa aac waa ae

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42 Gougmis Scio

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HR THF HO

Anandamayadhikarana 6.
~—~-«<€po~—

[In the earlier (previous) Adkikarana it has been

found that Achétana or non-sentient thing can not be
the World-cause. Now comes the refutation of the
objection that Jeeva may be the World-cause.
The text taken up here for discussion is Ananda-
|
valli, where occurs, in the beginning, a passage mean-
ing ‘Akasa etc. came from Atman,’ and then in the
middle, “Other than and distinct from Vignanamaya
is that Atman spoken of as Anandamaya.’
The opponent says that this Anandamaya is Jeeva
because it is said therein that He is Sareera Atman,
i. e., Atman having a body. A body can be referred to
only in respect of a Jeevatman; and the argument
already advanced in the previous Adhikarana that
because Brahman ‘wills’ to create, it does an act
incompatable with achétana, does not apply here,
because any chétana can ‘will’, Hence why not the
World cause be any Jeeva?
Reply :—The text starts by saying that it is an
investigation about the Ananda, and starting from
Manushya-ananda it
states various Anandas up to
Brahma-ananda each being described as_ being
hundred-fold of the earlier one; it ends by the decla-
ration that ‘Words along with Mind turn away
from the Ananda of Brahman, (defeated) not being
able to reach it; the person who realises such
Ananda is freed from all fear (of births and deaths).”
The above muiti-folded Highest Bliss with nothing
 VEDANTA: DEEPA 1-1213 &3.

higher than that can exist only in a Being other than

Jeevatman.
Reference to a body in connection with Atman may
be easily explained as follows: The text says that out
of Atman came Akasa and out of Akasa came Vayu
etc., tothe end that Purusha ‘material body) came
from Anna
oroffood. It follows from this: fact’thatthe
prime cause all the above is Afman (soul), that all
these must be taken to be bodies of the Atman. Besides,
not.only in this passage, but also in passages in other
Up~anishads the same idea occurs in more explicit
terms. In Subala Upanishad it is said, “AN things
beginning with this Earth are His bodies and He'is
their Atman; again, “This Atman is the shining
Narayana who is free of all blemishes, and resident, in
the celestial Abode.
Besides, this Atman which is said to be the
soul of the material body is described as the soul of
Pranamaya, Mandmaya and Vighanamaya also. Hence,
all these are bodies of that Anandamaya. Hence to
call Him as Sareera is not improper.
Further.objection may be raised to the effect that
this Anandamaya can not be final, for in the passage
at the end, it is said that even above this Ananda-
maya there is another Atman who is the Aman of all
the previous things. But that is notso. The Sruti,
by means .of that passage, wanted to point out only
that this Anxandamaya is the soul of Himself i.e. there
is no other and higher Atman. Such statements are
found elsewhere also—‘‘The Lord of World: Controller
or.Lord of Himself also.”, “He stands firmly in His
own glory.”
44 VEDANTA DEEPA 1-1-14
The meaning of the Sootra is a3 follows :—
ANANDAMAYOBHYASAT (1—1—13)

ra,
What is spoken of as the Anandamnayais Brahman (not
jeeva) because of its multifold Eighest Bliss not ordinary Ananda)

Gargeaata sa arsata 9-7-32.

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 Geusmmhs Sum 1-1-14 45

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VIKARASABDAT NA ITI CHET NA PRACHURYAT (1-1-14)

If it is argued that there is the word which denotes an
effect, no, because it denotes only abundance.

If it is said that the word Anandamaya means

Ananda Vikara (manifestation of Ananda) just as‘
where Body is to be Annamaya it has to be taken to
mean that Body is the manifestation of Anna or Food,
and hence Brahman can not be Anandamaya (because
Brahman can not be any manifestation), the answer
is, ‘No; because, the suffix Maya does not indicate
Vikara, but means abundance or “Copiousness.”
It is only to explain this meaning of abundance or
copiousness, that the Ananda Meemamsa, i.e., investi-
gation into Ananda was later started. Besides, if the
suffix ‘Maya’ is said to mean Vzkara or manifesation,
it can not apply even to Jeevatman, for, it is said of Jee-
vatman, “He is not born, nor does he perish.” The
fact of ‘no birth’ shows that there can be no mani-
festation.
ASAAISATA | 9-9-9%.
“ay garecara’ | fa
TATA 12 tAll
sla
ofa araecfaccasarearea

SACS TIUUG Sass. SO" grasas@euor, J[—1—]5.

AoMbhSSHO HH ANTORMOTHKOYLO smOCUIGeugMrev.

‘
QaGar uranSey gare sciu@sw&caper? serpy ser
EOHER QRUwiEgsios HlrGWiwuisTs PSasrdD Yor gs
inuwies wigir surGa.
46 VEDANTA DEEPA 1-1-15

The next sootra gives a further reason.

TAT HFTUVYAPADESAT CILA:[1 1-15]

[‘* Anandamoaya 1s Para Atman]” because Lie 1a declared a9

the Prime cause of Ananda in others,—

=
In the passage “Esha Hr Anandayal:’? What
1s stated is, ‘He gives Ananda to others.”

Wes
“aa gard
*~

Ta ~
aa” (eft aeaeuiifed aaa, (aenst
|
9-9-9%.
CARTIER: (eee, “apqerqa:” gf a aaa aaeareraay |)

HE 124
Lom STeutienlaGineu ¢ Gus. eT as avarlzxGeo 2 Sw) 1-1-16
obsess vo por sou 1_Gs 2enrsanudsormGs;
‘ow FWI(LPLD BBEHT APLO (LL UNM .GILNT or 17lOIpth’
SM
sor
6 oT

(per wi sraBocre Ger pacrta © rrevvtitili tigibep

wGiu, * pace Ogremaetiue ® Ln BoB gyn Meraa
uit HAeorioi_ihihg ” asng (got
Ceri_aauinns
sou wvrurugsHCo) gare
Qorar gg. HBooMgswur
siuwGCloren
Qio MorGEEinuio
si»
cig .omE.o
ao has sia

A Still further reason is given

MANTRA VARNIKAM EVA CHA GERYATE (1 1 16)

The same Brahman, referred to in the Mantra,

as “Satyam gnanam Anantam Brahma’ 1s the very
thing referred to as Atman in the passage beginning
with (“Tasmat Va. Etasmat ”) and ending with
(“‘ Anandamaya”’).
 Gaismés Suto 1-1-17. 47

came wage eer nese Paterneae—

JaqutSTTTA: | 9-9-9.
WATTA AeAaTi(eas; “faa-
TERT: FAC
fe
ae

rear
frat seo? gfa_fasfarararre: | fafa qeaferea faq-

faery | aa, , “aiseraa qe ai wary” zerfearaan faa

TATA | wea ERT! wRBs-
aft a aaafa, , “STEETTSL rEUcimerae Zhe
TRUATITATA | Hat We AeA ATATAL 129i
.

‘Sargurdier egguior asueruGun oa srgsge Hors

SILL BTR ores! Ae) stip 2 ens eB api—
GrsGor2guusGs:. Ops6vr2 fuasase st 1-1-17
Heuswesoh; mLMmstgsos'esr.

urlcitirge séeri_o gin Cama sacr wiser 58a

Sarge Qeranraraner MUgMaR (His ni Sr 5 Bx )
;
‘
MudHgesrer Gtbogsgroe "oop Rept. Mus
HA¢sorow RT sToOsUTH, MuFAssormwurag Le
Assen Cid Berenson su OupMaHens. MH
urrasagRon
oT sui, GoGo, aren (GruGhFurs ) Oeugqaursaé er Gaier;
(HsHers) wwneaggursai OnsederGCavor cresto! gacst
wHeoos sren? eer dahsesnuu@hogi, Oarnjareay
oss uppugurer (sturSerner D) ahi) nmsouUgs
OSLO wOUTL esvierppNEDRansuri. Qes Hew
OM

FEST OT Hats oras Hip Kio Fg, (PaurgsoraeGqu

*

WILT Sio7T
ot oF slitjenin) amsenchapo apseOw Bururce
Ser SHSrsari, gona FFarloré mpi. asal ger ar
OUUITO STV. BUMEHh RHA cise gsr aHadoureoswey
corp! Goa apuuGasra. goose ns sreG0 Mora
SUL go Crip Ginwrtp.
48 VEDANTA DEEPA I-I-I7
To dispel the doubt raised by the opponent as to
why the Brahman referred toin the Mantra should
not be Mukta Atman, The Sootrakara says—
NETARONUPAPATTE (1—-1—17)

He
1s not the other [‘* jeevo] because of inapropriateness,

It is said of Brahman (in that Mantra) as Vipaschit

i. e.,Vivrdham Pasyat, i.e., a person who has
Eekshana=the desire or the will to create the worlds
of many to become
varieties and such worlds
Himself. That power or knowledge can not be said
to exist even in a Mukta Atman (Released Soul)
This matter will be explained later on in Jagad-

—
Vyapara Varja-Adhikarana (4-4-6).
~ >
Yeoqqasy | 9-9-9¢.
cafiarengia: aa” enfear afiarqaatfastaatret ara
nad senfta:, warftacdta Fer cagfeeae
qeTaHS 11

Asef aeaT CARTY ory: |

| ARaTSHa
ATAISSAAT Ef Raraarstarciaccaaer Fay caafssae |
faaranar fé sta wa; 4 afearaa, TAESER | FaaAeeAT?
AAT 2 cl
I
GuseuuuGgzeTss. Cleopasascleuore, J-1-18
Gamum cor SloréFujeirorgm ayo.

‘Dachi 96Fe arho &aAng corn Osri_ae

HEH, Ty, wOrus
Ror p
sors Paytesatsr SroneeS, weir
Yowssnwersare 9 gin MoreiuGSes penne ws
Aerer®@ Gagiur® Horse luQe vg. MBonaswT Qid How
ts
LnWear LID LOT Stor.
(Geu B_oMTUjLOT Ld). Gorin ©

sa
 Gevanhs Siro. 1—1—19. 49

Copurt_agu ar gsounGure aremM&saecur_t_ alsg@pr corp

wistéari9.gub Gerapus ew Qaapuinrujsror Bsor Bowrss
ore ARGH crow) we>riu@in Huaraa dons le
apts
>
LOWIGOT

Ca gur@ Gs. Mxesrarnuduanmg ysSw._@

aiGers wows’o?
oterp Gerd. earorgTn. Benes
: “a ¢ ° . .
peor 013 6D

UD
CO) QUID
IG FLOWS wT ioT SiorGar.

BHEDA VYAPADESAT CHA : (1-1-18)

Also because the otherness or distinctness is clearly declared.

It
is said that all deities Vayu, Sun, Agni etc.
are performing their duties for fear of Him (Ananda-
maya). Besides, even in the beginning of the Upa-
nishad, the distinctness of Atman, Anandamaya from
Vighanamaya (Jeevatman) is made clear. (Vignana-
mayal, Anyontara Atma). Here Vighanamaya means
Jeeva and not mere knowledge (or Buddiu), other-
wise, the sutfix maya will be superfluous. Thus, the
distinctness is clearly declared.

SA Maiseraaa’
ATTATATIAT |
aac’ [fa BATT ST
Saea ‘ se
9-9-9.
TANTAAN BAPACWA ASAE Ada |

yaa
TATA SETS WATAT
aw aeafsaht at water aaa wee
112
2
|)

STMTés BI RLOMETCUdET. H1e7-9 57 Guat

MABVAUSFSS GHCev so parig CauMwWumgsgG
pias, 11-19

cos GSs Wer ewammugp GoucssGauH#evev.

‘gacr emasaulgs sre’ caro Ogsria&, Sens *

Gueaerbh Wis sre? corp MBasdliuius SEs SE eHCo

7
50 Gasnis Sun. I—]—20
sakinar sumpesy tugs EFIGuusra Qas Qos Stow
MEG eos song AHA spe (Crank Héishwnr croxrapp
Gure a@@urysrar) ré6S CGaarOQuerp Marius p
Got. sersur ef, encpasy. Deuaso@G
wromdem
Wéemnou W558) Caorgustaaog. MooswurT gyi
Buc Sakraarc_o gin Gagpor uinrgor. (wars He
AGlot oar era g#oorsisnran se1Ca aQer Baer

Ys
i
eDucu Gerar GaRHBQwer po Sr sararw Boas
asciuBesrrer Cgsanr Saloré Clarara g Qn ).
BH MU.

——— re,

KAMAT CHA NA ANUMANAPEKSBA: [1~1-19}

And from the will alone, no requirement o] any material

help.
Anandamaya is Paramatman because He brings
into existence the world by means of His mere will,
without the help of anything like Prafrtz, i. e., material
body etc., Such power is not possible in Jeevatman,
for, he requires a body for anything. (Here Anumana
means Prakrth: matter=body, senses etc.)
(

MEAT = Tatt AMET | 9-9-Ro.

“wa ST
at | wa Bard weeqaedt wah”
WA Taehes, ae aigerRfese sfaca, aern-
areca miftt are FeRTaT aerTgaTeZaTt, a
|
2 aea—

TAA THTAaAKaay STAT 12 of

gla Barareh eI
awis sev ¢ s5Gurab srevs.
He) ans o1.6@2ft Dounm et, 1-1-20.
HuMss Qerbsid 2 oor mamsguyion pgseory gh.
Gauh_sFdod
Qos Sior ener verS@ gacsr. QL fh Low eer 6. C50r OOT

unites Qasr gearksapraags@ar’ corm Des

=
Geusnigs Sur 1-1-21. 31
reoQuawuuGd gers souat gSeo Digs Saugse Qader
WEL 5 CE TV BOG Sib 2 wTrracw s Cas Sar sé oppo.
LOT AEH UOT
UD STA Qears sipsari_rBen 1Ger, sever
Cam; gurssn Oumuacr Gan, Qoaurn Morse
inion LIT Lor Gio, (20)
ASMIN ASYA CHA TADYOGAM SASTI: [ —1—20]

AT
Asit 1s taught that Jeeva obtains Bliss in Him,
Asmin=i1n the Anandamaya, Asya=to Jeeva,
Tat Yigam=obtaining of Ananda, Sasi = teaches,
From the passage also, “He (Anandamaya) is Bliss;

i
after getting the Bliss, the devotee becomes blissful”,
it is clear that Anandamayags other than jeevatman.
(9) Seqeaqsagesra | 9-9-2.
arena (aq wttsecuteal er: get eae’
fq waster
a yeay za” THATS ATA AAT:
aa: (stata
ra
gen fe fa
nee
Ta TATET Sha
See?

Tea,
qa: Fat: fe!
sae Talrata— "eee
fa Gaeq: TCV
a
fa wy

sar (Gera
TAS, Sea:
TSI Tera.
q FEN wt |
feaoretaa a sea aaalea |
zat a
agrairecas,,(‘oreat aad ot” erat 1, qartreg—
ATA
caTfeartraara
AAATT :
NR Ul
qer:, WAG J TRATARTeTATA-

Dbsarhayooriw. (7)
(Qur gars, Sar Sormusert_o gw usin gir Carp
WARsEeCaanAGinerp EC GuriP~usGQupys. mibentor
Guresrp Saresr R& £ fl Das BOL GOT LT & LT 1.19. 60 CO) ED) Bld
Dae Ape se cyjevorusn
MQRL
QTLs Tae
ver SHEG
%
mat Or
52 Gaugmbs Sun. 1-1-2}.
ZeCauaCe gyGsutrCu wrorsorare Cagin wilore
Aquud ser p CGeerdenuw urrriag: Cros <9} BG I GIO LD+)

FroG sréus SGe, ‘wrevcotloscar 2) BD Sus wate 1 ov & §) Gp ot

QurcrGucfugjer ucpaser sromliui@Sleraper’, wires
*

Cejpacr ores
sein cf gner iyKager arom ciiG@&les apes’
YD Such gid sok cofl gto DHRU uaGys g SIG Sle p Ljh oor
GGAS Jae, song Cawpor uswyMHar@ ster gpl
SortGeapg. SaGerQuarng Ly Treurigap. crear? ip Sus a
wider waer: erases acoru gyno Gur oor Gu (LILIEU COT 5

SACe ser. sero Co sSroer Grawwacr wit or & ger ar

frien Cu oarD SONS Corel weer eres pour My o La >

et Gasrg
He
WYO WVNGS QeILI_oGesawensiler, «7
Lo 5B SO BS GF BSTC oor sos dear cr uG wrevewr

UMA IIT VETS aha gi Gor Mor GP

I F-
OES Sita gGi—' BsF5L Qesr sroorcr wruwp
ECKiD DMoOwVLrgsugueraracyi, °e2 6? sroxliuQzwpesr.
‘Ep Coe casmeenéegu,
Go srGer rear@G@pon’ corp
msagjerarrilear wseoneap.
Meera ppentoepusuyLD
ACraznrs Tear enIMaeRerpoowenwijw 2G eh sme
USTH Deore Hu Mss QHESERL
aT
SUITE & aT ext] GD
Stueig Mme daor tmCasr ssnwGor. © 1_oUT oor BI
Aériuneicr sgnuasHpCepuc.. sroaurGa treat
BEG JH aoourymOOucreCaswrr. Mages
BEHremid, cevia, Fau\r wid (1p ovr cor B
BO GOT (IE
GV ILI (GF GUAT
OW

GuraGea ga géGe wraédma@Qu quupp Baw eRucpl

QtsssGn- MagnrwCumreven egqauncrg Qos owrec5H
Quearpsiarer saerhsn
srr
pl DICT & OF UT CH LIL uD)

merug,* siueven—- ererliuGib eapalisrée th Benws

sL6s GisBCo @PuderiGure Am ahisumEctle
BmHCwotlenw
WLW
QupmcrerG s
wanriCmhagder’ crex
cro parin.
pi GurerD cur sp Bs
 Geusnhs Suu 1-1-2]. 53
ME SIUEBOHSE HI Clurcperrea g—
sib gc035atGuoruGsars, HAasgnHooe,raiGie.uun®, 1-1-21.
2 eet! Gouiueuest Cigtoto Gio

ASDCHuUNT SHLoMSeMWYUCSHS SH Hcusire.

AREU DIL HD ser gsGHid ve arGar Omcia@ge PSU
Wet. ydpager wrt muCiuwrarer. YemuuT UBEohS BL
UlETS Berwin
G)ov oar MLItg«
ipsorear srimacar yu sh sPmuusT
(21)

Antaradlikaranam 7.
ANTASTADDHARMOPADES T: [(1-1-21)
The Being said to exist inside the Sun and the Eye us
Brehman end not even an exalted Jeeva) because Its peculiar
qualities are mentioned.
In the previous Admkarana, it was shown that
generally Jeeva cannot be the World-cause; now, is
/ shown that not even an exalted Jeeva can be the
W orld-cause.
The Opponent argues that in Chanddgya, to the
Being which is the World-cause, is ascribed a body
with organs like in the case of a human being. Hence,
Jagat Karana is akind of feeva or human being.
The text referred:-to is, “the Being (to be meditated
upon) is the Purusha or human being seen with
golden body inside the Sun.” He is
further described
to possess golden moustache, golden hair; (his) whole
body down and including the nails is golden. His
eyes are like lotus full blown by sun’s rays (Kapyasam
Pundareekam.) It is also said that the same Person or
Being is to be seen inside the eye with same golden
body, etc.
The question therefore is that since body is
associated with a Jeeva bound by Karman and he is
 54 VEDANTA DEEPA 1-1-22
given the body to work out the fruits of his Karman
the Being referred to above must be a Jeeva. True,
the ordinary Jeeva has not the power to create the
world; but since the Being here is one with the golden
body, etc. he is not an ordinary Jeeva, but an exalted
one, such as, the Sun in his mandala, who has acquired
by his merit and Punya, the powers of creating the
world.
Answer: The same Being is
called ‘#/? meaning that
He is a person untouched by or unaffected by Papman
(which here means the whole Karman as may be
seen from the passage elsewhere S'ukrtam dushkrtam
Sarve Papmana: Ato Nivartante) He is also described
as the “ Lord of the Upper Worlds and of tbe Nether
Worlds, and this Lordship must be natural to Huiin
as may be deduced by the use of the name zf earlier.
These qualities are inappropriate and not possible in
the case of Jeeva (however exalted). Again, with
regard to the mention of the human body, it is an
established fact from the authorities that just in the
same way as He is free from all blemishes, and full
of virtuous qualities, He possesses also a wonderful
body. This body cannot be a material body, for it
is said in Purushasookta (Adityavarnam Tamasas
Tu Pare), “ Beyond the Prakrti mandala, Being
with body resplendentas the Sun’. Hence the Being
referred to must be Brahman only.

a
YasMTeRNAA: | 9-9-2VV-_
ae
4
arte faearitererat:” fa /ena fararerirs-az:
.
(cenfate: stlara AqerTeR sfearera: WATT RAM

ee
eft oral nen
 VEDANTA DEEPA 1-1-23 55

GugeumuGseréenhu :. OsogasaiGeuvor2r gt, \-1-22.

Caugaé Careveviut_tgsrepin pd, Sseveoitarairenr.

i gia 4 Psusrgaerc_y gy
‘aSsueh gaAGRouuecH,
ev Osap olor ereuesr 5’, ‘Sam MencAHiiuaes, gauss wr eney
af. 0 aver
ov OFaeipinr craves” eres peur gin aeari_io Carpi
LiL a
Bib 6Gnesrardog bie Soeur sci hws
4B sur SSeireoti gid urwr
7
Gagper gsorCa Qaier.(22)
64

BHEDA VYPADESACHANYA: [1—1—22]

Because diatinctness is indicated.

For, in the texts Antarytmi Brahmana im

Brihadaranyaka it is said “Existing in the Sun
and distinct from him”, “Existing in all Jeevas and
distinct from them”. From this it is made clear that
Brahman is distinct from the Sun or any other exalted
J CEVE.
(<) arerepeatsstd | 9-9-22-
ara(ora dara ar afta area a ear |

water € ar sari Warearerares Gaereread Sara Set afea’

aa. arertaedtafase sareaut, fe sfrerern! sa
Rafiaicat agit ara: (accraefe | Ga:
wR
9a:
t

‘Ha: ?

ATATABAOTAL,
AHMET BR
ATTA
ae
TATA
aa ea
aqIe:
ATT STATIS aged
aT
ante.

fa fiat waar) seoreashlersra ct ATT

ee
coer
fa,
Efe |
THOTT aUrflar
(ravage
watt zat SATA
(efa sfagatatiana , sfasaerqieeara frafaera-
aaa Fa areemezafeetha |
26 Gagnhs Sub 1-1-23

Wag... aeeases waa aa, sfagaieafte-

ATTA TATRA SST |

faq ATRIAL ICI

D_Sr si Hay cari. S.
Aarecvugsrsmars. CswruvgngiowrKg, 1-1-23.
(Gnés mwah, Apis gob sb upasrar AGFagE
eimujootu GegerCrganaemse, Comurr. counnGw
sagarrenGucreriue 1. gg Bic. 2Cesa@unn sre pGu,
soos CF ana amautcrGu CGarrae OF rev spin
emoreau: GererGurg Camak
evaurr G) & ir ev

Gernag
C#rrrG gar ™

Oo Quursgao srexrH 2) GarommsonrSe

CGsordeou
aaésaaar. guphe gQareCuc Gm Guus Moraes
apr Gerenesrto.'
s CaGpacrararG sory 9 Gmrugs DOS
Qea® ewior gir

FroGsraus 56 urns SOE, 9677 C)wesr sor) aren lr

Serhe Hb ¢SCa LyLblem &BuT&e er ssr6n Gur Zl,
ws GO)

‘Qe su yange@Ge 62 Ougawm Geaecus_tarsr

‘gerfné¢@’ Quer. emrgsre. marug zaticsGn Rais
seadarearih 2 xrL_mrser pos. QETII ERM cine
Flexner ctor Pur! MSDS aroamasenp mou mmer,*
Bae gaereQuaGn Gera aaGora wis goror @)at
arc donee eranar, sang sranr CF anrGFanas
olgun Cagper@ sri Gib ge sur Glen SLL FuicCpanr tir
Sog. QaararGn awarvug tyreruigmpun. atle— 3) Clem

aoe Guaanrrs gn séeQaran® Qasr Gera giae Des

werGap Curcgerres coool éSuisrarg. ose Rig FGw
Qos psasCHs Rw Dory Genepluyin Doyo owSejCor
AH GoTuwOmer 0 Our gAGa OFranlu._ oC gsr gio,
nsM Sur Saat eaeror ws sraorog Curerm Car pach
Qurgarsr urchins aDMausrayir, 28) Gg eresr pi
MFrhe HiCur g YEG gose Oeragin QeGerev
eiGor, 39 BaruG“uerm ParaBiI@Méed GnRH Qos
 Gougnts Sun 1-1-23 57

G Gage coiwges Mertiugs mQCur? sew

SPUD, YOssd crormp Gurarp Homans Oigs avcors
over

BOGE
awd Sores
K2QCwr
O)
coormarn Qasr awg
ai é DoH MHS OLD OpFor sora
&
oreo
PEO MS FH MILD

A EUBECOHSEH BGR acorn

QEOHS CurdKdanae
GarcrerGuarGi. Qenaurd OspH GupurO srerpi
GasrtséSo Qeranwuitsrarg. Og Lramwrasglud or
GUTLD.

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Oo)
Fiore ‘QeGI——MarKon Suto org cir
se
ides upser ups Gur ga Ho arésuuerma. paecrGai of
2 Sud. gaegaraon gan sCu GQNsg oso eure: s-
ose era 1G 0S) an ena crop Ger
St6TLI gD D&otlatlest DI

asordid2Gg. gosure
Gestuorgin #9 Oerpser Hob s Ramus HUSH. BGS
ergo pecrGeu To & gor uD (hI Lg OW BAT H oor ws (Lp HET Gor
Mi waahCrw. BS NMeHswLiugen gs peso Gr
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aUpnposere iio gin Gamur_@
Ge gsaapw s3CFsEplor or
oT Ved T Lo) & guem er ©) Bir 1h

CoinwGiw,
UL sb.
‘gare caorp GeraargideGa Geranu
BowMwnssrgroHGq arFCsriserGRaG ox
Dg 20) sen parr pi Cum dna lar ai) Loar &.
oO srg Ser Gurcherrag— QeETFUSBEEHW GML!
teeSTO
BOGE
urcgiinSin. g9ohtCu red ggswrer-Bas
wr HOG (Lp Sow oor - GH HuF nav.

Akasadhikaranam 8.
AKASASTALLINGAT
: [1-1-23]
Akasa in the text quoted below is Brahman because marks
distinctive or characteristic of Him are mentioned.
In the course of a discussion as to what is the
Adhara or sustaining power of Saman was said that
Prithvi (i.e. this Harth) was the Sustainer, and toa
further question, Prthvi is a perishable thing and
8
it
58 VEDANTA DEEPA I-I-24
cannot be the ultimate sustrainer, 16 was answered,
Akhasa 1s the ‘final and ultimate Adhara. Thus the
text explains—
“From Akasa spring all creatures and in Akasa
they get dissolved”
The opponent questions that since the word
Akasa is generally known as one of
the five elements,
and as that Akasa 1s said to be the prime cause of all
things, so Akasa (1n spite of being an Achétana) must
be concluded as the World-cause.
Answer: By the use of the words Ha, Vaz 1t 18
be clearly understood that a THING already well
known as world-cause 1s mentioned here by the ex-
pression Akasa; the object of this textis not to aseribe
qualities of world-cause to Akasa, one of the Hlements
“How well known” 1s to be answered by quotation from
the “Sad Vidya” already dealt with as applyiny toa
Being All knowing and Allpowerful. Herc, the word
Akasa shoufd be undrstood thus <A’ every where,
Kasaté=shines. Hense, it denotes a Being effulgent
everywhere: or 1t may be taken to mean as one who
makes all beings shine (Kasayatz). (8)

(S) Aa Vy AT: |
9-9-2.
srrana (“edaat taat searaararaa’”? fe see,
(acer at 2aata
TATA
|
sm sf érara, aaifer ¢ ar zara
‘fafa; smrmgissted; Sar tear seara-
ATT Fe ffeesTmarc ssahiiee: fe sez:
TT: 2 eur aaa: |(afraarr-efa gas Fat: |
(aa: ¢ @aer
sma: srorperafertastara
a ow fifaennea-
 Geugsmbs Suuo 1-1-24 59

arora feamedte waereceg—freramreasatg Fa

|

werg a oTeaenrag, “ear e ar zarft yar gta

ofegafeatares Sat: wtorersaitfecs ata aa | aaaft
ATCT AL

efa arenas 1211

Srraydsazyerie. (9)
AS TOU LITTER :. Sacra Qs 1-1-24.
revere

Zonal enGevGu Liurresr etary

Cereveunh
Gerevueuuiu_e gy Lint glololo.

rraGaraugc eGo, mrvarorg Ser ugGurar crew

sro sroruego” ur@SernaGr! gtuGgSeawF ries
Gaaaoe urGsr soo Gsr_eak GuGa, “ag 2945
Gram «?? srnagpor,' 9g) Orcas. Qos ovine gscirr afl
SOR Coranrefi Ci wanGar y_Gearmer, 90 exresfics Cw
Lome per. Qos Graces srogsraGweap u@G Sauk
sre’ sor
Srrsg wn@uorif) «a Sener” creo gE Hes
Mt FBC oWMar xe AR MHRib arsorIMtus AMIEL Cor
axe trod) £Riuore aprem anuj, syaoo.g (pon O) FF oor oor tig.
ujerar Ciuibinir olor! ewe Gsam(pamreirs Lyrasdrap
wre gi-— 9g Wralesurer OrresrarujGa. aGereatle,
LITT OT AM LGU SOT Gi LET ULILD
saaraws
CurcrpgeaGM.
WOW Aww Gorswrarways6 5 QYSeorworseien Cap 2 ay
use gierer gi. ctorGa so se erreaOliner orarGio cies D
arm. oo ¢arm gGinr GClacral&—aeQd, Ge_sm._ (ipgerr sor
YSFBs wen MESHES HD False Ge gnsesRaeSMGRL Wen

ATE
LITT OT HPMinTs QvnuT Hosur Oud, ips Oss
warrarsud Sp CraGn QacHun aursumaoha aperGu ued
ute ssiuore
mI
mnagsacrom
coeur gyirn arhaGa
SloewGw wer. Gog wr Sr
cisahssworar urusbinGournw Os
gs

67 GT $B.
60 VEDANTA DEEPA 1-1-24

Prana—Admkaranam. 9.
ATA EVA PRANA:

For the same reason Prana here means Brahman.

In the same Chandagya, there 1s a mention of

Prana thus.
In the recitation of Seman, there are three porti—
ons, Prastava, Udgeetha, and Prat:shara. Jn the course
of a sacrifice, the Prastotr (1. e. the reciter of Pras-
tava, was asked by Rishi Ushasi as to who was the
Devata (presiding Deity) of that portion of Samay.
The reciter did not know and asked for information
from Ushast:, to which he replied’, ‘The Deity 15
Prana”, ond went on to say “In Prana all crea-
tures enter and fioin Prana all creatures 11150”
Hence an argument, similar to that im ihe pre-
vious Adjwkarana that Prana though an (Achetena)
is the world-cause 15 started with the subtle addition,
‘Prana 1s indispensable to Lije and so beeing ina
different and bette: position than Akasa 1t may b®
considered as the World-cause
Answer—Apait from
’
answe1 de1ived trom the
the
use of the words Hava: referred to already, there 1s
the further answei that Prana has no function to per-
form in the case of inanimate things like wood and
stone, or in a soul freed from body (Mukta Atman).
Hence it 1s to be concluded that what has been
already described as the World-cause is referred to here
according to the Havaz, giving It however the name
of Prana. Therefore Prana here means Braluman
an ultimate cause of the sustenance of all things. (9)
=
AzTeagtT: 6!

(9°) Faaomep
sreara sar yaa: aa fear safadteaa faa: way
| 9-9-2,
TAT: SATLIAIIAL Sey Ft aa ae_Afeeaheacageasaytas’
aa waaaaaatsga searfreereafafass
, fe

aaa
sfasrigentesarta:? va
sarfaeta qa:
mae
qat:
wy
(at: ‘se qa
2
daa:
calenhara:gea
| (aheE-

eases
1

say && aekenama, sae ache-

rarsararenfesazares 1

wera —ofeesarasts--
aa gt ate feaeifige Sifaeeciafeen (aa: ¢

‘qr
1

vara) forearad feftefa gaat aaaieaaar

wat
aqcadr aaor:, “Sar aaa: aa Ra sara’ \zeaa
fafgeeia

|
masa aa wat aafe fara; aaat samt ae
qa aed RePaeasaasadazl sad
aaa isa, aaasarfae:
) wa
|

_—

mGuitesy Dagesrto. (10)

SraGsrauseGa, Qa eu vi pisces S pH Cust Hign
crawrapA ped Cuero
GSH Cuowmujin CGaoratiaohiGa
ew
Garar@ @
SIT oo DLT ox pat used
wurdsra CGerS Sermeeoarng, 2151 Qs quer ell
Deg Car BCuuriw sor varaug FCO QOCa Magara om
GQicrataisanrin A piss GerBuragr Qerawuut_v. aa gi
Pasian
UTC
Soren
bio
wer ipgporcr Grrgu4r, 200g Gos
star ewnTu, e.oausoN gs srerG gs corer os
LU rounm2i. Glen ctl, ‘Govajrol querer Cer @Gw 9 g’ stom
Gar guscle gsre
Hb gachsrenmaurGn i 2
guaran! CerSurarg aul pAAHS
ss
gt_or pommpe BF 9 Sluis
uceda@uugsras Goggin Sis arsugsiGa Gan srQloraru
SOG WITSHOTSE saw Mid BT EMT LILIL. Banos G) Li Gar H «
62 Gousnis Sun 1-1-26
on gers sSwr Clacrefle, cor oot au fp oO) &
Cred) & (5) OvooIT Lh

Guerar GriwGuurh Ds, Qssoau pefwreirorsrs BB

ulin gg. e@Garahd,‘ Qeagentwu ur giorib over ose efi
SORh; ucorarFesHa Oe gnsnr us elpeor iol GBS TL LUT

MEW Si
9 Patp oo ci er gr LO! Gr ear (H LUT
OT GOT

ulnraré gage Cerigsarsain Qerasti ee

i
GG CothOit Br LIL}
Bin
vr
OM

ipa aGés araueSCo’ wuswrars 6S) gion Crr sg

corn Gerace Moréecunag Sarpparga. Wiut
1a © exatl & Garr wien LIT FLO EF Ger ov uD CR it rarGw Bp rime
wi wer) Gao CerGurarQasue Car Dalia MapusGer-
YSN, Og Grauwr Pa, vps giesim Bast or 2 & vat!
GurQ@ Seas gormed «long woo, Qawonaus
eur MMTSBOE ah usar Sara PErae GIs.
wi CO) Bow
ugior gior @iue gs, Mawen onoukoursGar haur
”
* 6163) LD)
Lp
GongGonr,‘sew osGu wnanrs wéll:....pewulr, Farur
usGur arn mss BP sB oun pss aren gi.

Jystiradhikaranam 70.

In the previous Adfikaranas, the discussion was

directed to investigating as to whether the object, in
respect of which the texts selected attributed directly,
and in so many words, the quality of being the world-
cause, is Brahman or not. Now, the discussion
relates to objects which, according to the tex.
selected, possess qualities which are appropriate only
in a Thing which can be a World-cause. a

In Chandogya it that effulgonce (Jyotis,),

is said
which shines in the Heavenly worlds, highost and
uppermost with nothing higher, is the same as the fire
in the body of man (Jatharagn1), Question is whether
this Jyd#s is the sun etc. (which we know) or
Brahman. Since the J-ydiis is said to be the same
 VEDANTA DEEPA 1~1-—25 63

as the fire in the body (stomach) of man, it must

necessarily refer to the Jyodtis likethe sun. Again,
the passage does not contain any words ascribing to
the qualities solely attributable to Para Brahman.
Answer—The Jydtis referred to is not the sun or
it
any effulgent thing we know, for is said earlier in the
passage,“ All beings of the world are His Foot (1/4th
part); other threeparts which are undying and indest-
ructible It possesses in Heaven.” (Note-This passage
occurs also in Purusha Sookta). The thing referred to
in this passage as existing in the heaven is what is re-
ferred to in the passage under consideration as Jydtis
above the Heaven, because the passage under conside-
ration starts with the words Yaz (awa) and Divas
leading to the inference that what is referred to in
both is the same and both are said to existin the
heaven. We promise that what is referred to in
the earlier passage is certainly Brahman for, all
beings are said to be His Foot or 1/4th part.
When that is concluded to be Brahman, the Jyitis
under consideration also must be Brahman.
How can this Jydtzs (Divine) be the same as
the Fire in the stomach (or body)? What the
Upanishad teaches to the devotee is that he should
ineditate on the Devine Jydtis as the indweller (or
Soul) of the Fire in the stomach to attain certain
benefit (i. e. he becomes beautiful to the eyes and a
man of fame by means of that meditation.)

«|
qaie—_sa farses ae safes:
we aa; gh
qT ALAA
qaqa NRsll
PLR GT RET ST
64 Caugnms Suv 1-1-26
Geof ew-OD sont 5510—
soCursssreo Sarerg. Oa 57 Syvmema ® 1-1-25.-
usr,
xCur§: crop Gancverh Garevotiuilt_g
inGio. (doer anawsSCo svfauruneniatnujs Osps-)
UT
ursiona psu Guugrev.
sTAnr oreriiaGhid wrgstore gs LT CLT LoD sb SF) HS
srGor #Q@b; aoe Cue gauror CerBascnaga Hn(pov
soarG p.

The meaning of the Sootra is as follows—

JYOTISCHARANABHI DHANAT: I1—-1~—25

Jyotis1is Brahman, because all these beings are said to he its

(jy otis’) foot

SaleMald Sea TAT SAeATTT-

frat
‘art
Tarte aalqa_ | 9-9-4.
at ge aay ‘ fafa TAA TRACE SE: THAT
Fala
|
ahanaaa area watered sat at
Sao
|

renga
TAT aa Rafa, TAT Ree Barderraeara |

aa
Treftaeet AGVed, IAEA:
>

WAAR LAT:
wy
aes
ead seteadsat nal
| TM | aa aeaTht
we Wareat
Tara aa eiveea’ (gearea [Ra fersaraTafa
anGanS gras Ges Gren sar CGeGaniucerfsins sar and
siteeoia~ 21Ge.7 edu 50 Gab @)
2196 _suer ClwG@)_gi as_gesor
6 wetR gusta) 2u03 52, 1-126.
 Geugnbs gui 1-1-26 65

EMUSTSSESZVEHSM CMe LLSMISeNMD LTsdperensras

Gerad GuugreWS
Quurgdperenrg) Omg UmdwwesrCnetresxr
Goues_t. srwsfenud Gurctmsra wes
cimoingens
CareterGeuctrGGoerpGs iptieuretgre. Sensu Guraiiggds
usgbara Seueut Gerecvaiens
mM
(Cains Ss eyo) anevroun Guo.
‘Dae wypseQuoorn erugiGu’ srero erushiGwes p
F5ss0 8S Agr_agGGQougrGs mtaysiegenuis urs
irs o_wers arugnGu Qerawuut_» mhe& oC # wear pl
crbwwer po crerorGouemir, Srugh eraarGap,
UgbnpGwerw crbog Soi
wong OF gis sGaar@
p ser
QueruGs. 29a HRS eh FU sre
srugheouwe: Cure
BTS UTSHSCHTO STs ITU sas Maorsgs eurolla&
Goan OGuorsG es eu
sFseOuGe os Qas. aOaroile,
origi Quem Fis HFMhA ownsril(haHh Boranw
Boor urGs. Ocwig £6 FsnowMar FO Grow VE FH SVMS
Hb MAOH ipsrer Heirjewwents ui" OF -H saews Gera
Bun GerwarGa Germia ga Cau & 5
git arenreitie
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MIM Sujib TTere (LpsOrTer shen gsijin SCip eceosrsBH
MG) ‘gorsagb opC@mrmgure Beoaser Curs
ob ug grGon mor cord Oar _as,‘QgaGa Marceau;
won dens)
rorwap
oRGugioerib
Gore
seraverciui
corG@y Fe
1g.
SoM EHI
DQaipenfo
uTGip
Garon
usgH VRFprwesersorugucrGsn Oma
arersrGe quumidmous roca. (He sru shee oF
sree
SMHS COT steric & LF uTaRW EDS arsare.)
LUT 26

es ee
CHANDOBRIDHANAT NETI CHET. NA, TATHA CHETORPA-
NANIGAMAT TATHA HI DARSANAM, 1—1—26.

“If it
is contended that because of the mention of Gayatr:
chandas in the previous passage what is refered to in mantra ia not
Brahman, No. because meditation of Arahman in the likeness of
Gayatri is taught there. Such instances are found elsewhere.”
9
66 VEDANTA DEEPA 1-1-27

it is said that asthe sentence previous to the

Tf
passage Paddsya’ mentions only Gayatri (a metre) we
‘

can not conclude that Brahman is what is referred to

in the mantra, that is not so; because the very passige
must be taken to mean that Brahman should be
meditated upon with four gadas like Gayatr: (Note:
Some kinds of Gayatr: have 4 padas=teet: Brahman
also has four fadas.) This word “Gayatrz” is used in
the sense of Brahman based upon the lIkeness
between the two. There are instances in the Ufa-
nishads where the words denoting chandas have been

MAT
used to denote some similar things. Thus in Sam-
varagavidya the word virat 15 used to denote ‘Ten’
because that chandas contains ten letters. The sen-
tence is, “ These five (Vayu etc.) and those five (Prana
etc.) become ten and are thus virat’’.

TSA TTTsara 979-RV.

aati Af,
Taare mead
WA NRVII
Ser Zh wart
sfa, aaa wrastreahfsefAta

LLar SurgzeuwuiGsGsTuv ds sFengrourn.

O51 MasngacasGe Gund esase) BAGUosule 1

J—]—27.
Lamar qpseret UuTsmaer veo SHA HUST eytscueuTt
Guim.
LpSeaer, Li, 2,
Geralal_@,'‘Qaarapar Déaran@
Top
aM gsuw ser!
Web (pEAweDeaps wurseeer recs
Br erTenar
wrsmscr we orer gu’?
Lt Gut) gb SB Bil Les
UiDosHp7seicr CQurgigureonaurGa arugh sresrp
ere Oring sé GPU suri, (27)
 VEDANTA DEEPA 1-1-28 67
BHOOTADIPADA VYAP4DESOPAPATTESCHAIVAM: [1-1-27,]

It isso, also because of the appropriateness of the mentioning

of Beings etc., as feet of the Gayatri.

That Gayatree is used in the sense of Brahman

clear, not only from the passage from Purusha Sookta,
is
but also from the very passage which begins with the
word Gayatree. Vhere it is mentioned that Bhootas (all
beings), Prthvee (earth), Sareera (all bodies) and
Hrdaya (hearts) are all four feet of Gayatree. As a
Chandas Gayatree cannot have these as feet, hence
the word Gayatree denotes Brahman.

qt
Syexetata saraaeqasy-
“qtr
FeATeS |

AAT AE TL TATA; aq
fara
«wat
|
xara froeearsd eR
ceriaory aaa: qa feat
AASSee
Aa
ayRa
9-9-Re.
sare.”
ef|aff gaara
AAT aaEAT
qaarrarfad

|e
eff, at: aarar Fiesad ge ”
1 wT
Safe sff Gea |
—saateraht sear satftafsen-
aa a atasaaina Sas
aa sfearartrara aartaat <a. | aa? gaa:
aff a ctl
sfa sarfacferawre (12 off

2 uGgzFGusgnhGEs 2 UMS mW Goran s.

Ges m,

@ G2 vU@ane 1GlgH SIG) 9128 By e_noueS aes ceOGrora aon x 1-1-28

Garevayin auenawles dpa Yor GCoumumge Guugme

dpetGenresor Filb OG gioyjCworespesrm cterentGeucsori_ot. Gj
UEoOs YUICTZFSS oyio corestuTCroreot mvdevdev Gu.
68 Gousnis Sub 1-1-28
‘THOT SBaohis QHPHI ur gw sron Ml (iposrearid
Bean Qos er
YU

Quor PusQunng urciiwnGin

Agecu@wn araug San,
ure.
‘QOags atinrar Fa AoaHCoGa
uma Rid Ger fs Quen yp MGlen
FEC tsinr ars Fon Fh GP &
Sh wLlent_aQer anh (4pen ar oor (sO Oin BGT HAGCILID
Bn gtac Z). Wore g SHES oro ty on Garp mie ty;
OOH,
Begs, ‘usuorares San Cnere’ vier mhsita Cag
ein
ot
oer CGamur® Qaaugas 966
Ga Lt
an cor
Gres
Doajwemaws er ari Son Ful cyt,
con «
D1 BG) Bs) HN
Bl ssa
Cus Qm@aGaorvew DuradaraGm m poutal
Querp
fra 905 Om gorau NuorGuw. ‘nr gSoor e_ FDIS ts Mona
Quer gi, ins &Ber FHu9 gw Cine umewar’ it ioo apniodll
eo gun
eGr Quran Oaerwvag CGurovari, Gm. (int gs Ber
IA QRcAnO scr gin or Bor GlaraHjon 1 Hrs CnGa FS

BT OT ONT BT BLstig- DipeGsn oS) sor Owe cr af) w on Case

BiGiim a crgina
& ler & HCuwGwa ga G oor QDapa.aGoam Qin. of
ara gBe ehi_ eso Copypgs Ba Qs Hows GIT ars gs
Omer sraé OeraaSe MCorawm wa gi? (rin cyhuG
pa

AmeBGap Guerapgid pyhu or Guo maw Cap @ near ap ain

nem). gmaure Dae CerG sicatiui eHiuiesr (ps am

ero Ger Saenee CGuomurr_OerenG wuinis. (28) -

UPADESABHEDAT NETI CHET, NA, UBHAYASMIN

At YAVLIRODHAT.1I1—1— -8

be contended ‘No, hecaiuse the statement (about the

Tf 1t
connection with heaven) is different, the reply is, ‘No, there is
no conflict,’

It
is further argued that though the word Die
Heaven is mentioned both in the Purushasookta and
alsoin the present passage, there is a difference in
the use of that word in one case, heaven is said to be
:

Adhara (place of existencc or of rest) of the Brahman

and in the present passage the Jyd/zs is said to be
shining above Heaven. Hence they cannot be the
 VEDANTA DEEPA 1-1-29 69

same. Answer: This is not so; there is really no

difference between the passages “in the heaven” and
‘above the heaven.” Both convey the same meaning.
For when we say that a bird sits in the top of the tree,
we mean only that it sits above the top of the tree,
and not inside the top of the tree,

(99) AMETAISATATA! 9-9-8.

ee
arfaarent asa ears , (qaqa ® at afra 4a
wacq ffaat ueae, sfa sadadrep: eet, Canitste
TATA a ‘EME 1? wa fraaarareaaraa-
za aaa

| aaa lar
am fafge: ganmrmeataa:, f&
waa:
afer,
ta: eff g&: ga: 1, Ba:
sniorerscerrt
:
|a
SraaTeae sfrafaart
wast zfa, “arat-
naman” slareaicaeqd

|
sft aetatrectrrtanra fa (Taracr— 1

saeafes aa, (“a oT

ww

UATHISSASSSATSAa:” ralessrorersa RiSoaachiradar Sar.

wT wa

AI
sete Heo
TTA AMATI \qarieg—_saraaaaieey,
aa cera:
Tea-
ot aa | |

AATATT 12°11

OsSsrGzsraynHaeyoartw (11)

gS
Qemrar saiurcriruarCosi ss sonia, ber
un sama Mae ol sinia a etor Stragion S Sor 2 BUT
Gr (aeréare) Garang seorp ret erGleres p
Arrenv Geranture Qaegsrar, Seren woraer gin,
UTZ6n Ghujator WBéeoraincaAG per, Zor
Mewes.
QpujonG)ewesr mi tb ( 9/bCH GLb ) <2) Lau 0 10) gf oar £01 Lb ©_
eres
LIT GW enr Lb
QFuwéesarw? oarapsr- Qaw Kee ew) suorer eu
 Gogtis Suu. 1—1—2Z9

t
70

oe
nor $B CeusuG@urgerrs Oa sa cons Srpit, er ev
Aengubd Goro FI 5b HGH Mito Gerais gl Care,
G)

ONE UST gioreur eras fo) ewir Kwiin Pein. Ld. sia Ooms
pe presi, bs UdmPp
Pi ysB wasoso
aslret aus Gu. 18
DQeGr@aurcr Sas sioorug &

fnGu Luoraarense OuIUII ST Te OT LI gb & ow pith

Fm. Bw
GF)

eure’
ajouter Gui Glarean Gas air Gib. BO EUIDW, Soren Cor Bujon Ts
GYD D/ Li (BDA BOLD offer Qi» Pacem Lia

las GaxanGaGs QeranduGSslp gs.

s Flor a G— Qs wa door & am in, Sinwin” STGal
ON SBT N gp
Gan Gar
CGurero Qeradgin ‘Gasenr ciarp Glrre gun GasBa
Gn Sacha CGagpor
Curran or rer LITRonGHLeTOT
uringDBT,
eGu GMagqin. “Dew
DBC Hin oor HI,

BQypgsariph wreorcup Hawr,5gi" Glo! au gQMah Qinse

LOT LLL Bork FH Bora Lo (ip gon ou ai Nan 0 v2 BuD Ct 11 BT av.
ne g1aSer GQurcharr al gi—
Lomesed S572 msi §g—OL,Tem qnust2 paver 1.~1-29.

SuTresssurn Gaustirgusgr wyuGsPesur_t_ go

OGrerMGropemoret Usressr sugsssteo Cereveouui1g)
Llores wLuTITNIoCio. MerthsSzooemoOoGuresrm Ligoloewer
uramageter Gatsens QapGa Wes weeflaaciuit_ip mou
gre.
Indrapranadiukarana. 1/1

This Adfikarana iscalled Indra Pranadhrkarana,

since there is already an Adhtkarana as Priunadh:-
karana, to distinguish this from the other. Vhe above
name is appropriately given as the passage quoted
is one spokenby Indra. In Kausheetaki Brahmana
occurs the Pratardanavidya. King Pratardana, who
having gone over to Indra’s world and helped Indra
in the fight with the Asuras, was asked by Indra as to
what boon he wouldliketohave. He replied, “You
 VEDANTA’ DEEPA 1-1-29 71

decida whatever is the most beneficial toa mortal

and give it to me.’” Then Indra said “Lam Prana
and Praghatman=intelligent self. You meditate
on me as Life (Ayus, Prana) and as immortal
(Amrita) Here the investigation is as to what is
meant by ‘I’ and me’ and ‘‘ Prana’.
‘

Opponent: It relates to the Jeeva because the

words “Ll” and “me,” spoken by Indra should ordi-
narily reter to Judrahimself especially as in the
sentence previous, where itis said, ‘he went to Indra’s
place’. The word Indra cannot but refer to Indra 1.e.
a Jeeva. Even the word “ Prana’ in the context must
be taken to mean Prana of Indra as is clear from the
sentence ‘“‘{ am Prana’. Therefore the person to
be meditated upon is Indra only.
Answer: There occurs the passage The person ‘“‘

indicated by Prayza Praghatman is Bliss without old

age or death.” Such qualities are not compatible
with a Jeeva. Hence what is directed to be meditated
upon is Para Brahman.
Meaning of the Sootra is—

PRANASTATHANOGAMAT: (1-1-29
Prana {word used by Indra) is Paramaiman because there

TFA
follow qualities applicable to Brahman only.

x —

SEACH :

afer! WaT
on
99 Xo.
x arg.
TST: waTa— “aaa fasetife”, “a
ftqres’” (zfa saresteraciene ag: eae saTereaTa-
72 qzrearsya:

2am 1)
wad siesta, SIE
weaTTeAT af
aeaTy

ste
wealfa Aa, —eareat dae:
TRI:
Tae so Te
; TY | Sharealeaerareararanwrest-
Tatd ager eT

aaa
areata;
Sua flan aaa’? gfe ga
fearaerar
aT,
guteraaget: ania
1

“Twaara wt
TAT CT: weAart aa )
ae az aT
afiar,” waleres
2f@ aa a:; oaecteaa, “ng
sfaate wa.” 2a
Taaraeat: Roll
a) efe Bat 1

war
m
udgistsCuoruGsars OS CGe5g—sigurgGnewbubs ror
amweutii. _B OUR
aT OEM oI OB unr) _& @)
91. W260
AAMoM.
oI -—Oaer
angel. (1—1—-30)

‘gee. Gaeragignaer gertarGu euGgsFougsrd’

STSHSTSUERNI_T. LITLAT SZ onysS CUMOUHSUN LEMe Liev
eueverGeut ©)mid, 2 ar.
Upsrs5PgsonuwIe eurenlascu@wouer
ee.
10s Lom & Ler
aaner. ‘certrGu zurblaéear aru, geen §

eran tar ujer cra 1D giornp oven

a Glave minh ocr ewen th
Qew’ con op ea uGsHa@qu @éGaor ac FerGu eurableees
uiGesrg wage weuG
sa sRnaempear, QaiGoosr Sa
Glorerugi oTaCar me 5 tb Fred) & snes
Gap @
DY OO ts BB GOT G8 LO
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AO STueceller Ceiéma vMaTs cwpsDafler mo (Lpy-@

aenrule: sraréGi_&@er mer. psorapse, & ap &

a
*
wn cohl

soe Hea sure Moraga SCrr’ sre m eur é us & en) av

74 VEDANTA DEEPA I-I-30
in the first portion, must receive interpretation so
that they denote Brahman only. In the first place,
“what you consider as the most beneficial to man”,
what is most beneficial is only meditation on Brah-
man; for 1t alone can lead to Eternal Bliss.
Secondly, “‘He prompts him to perform good
action when He wants to raise him up on the way to
Moksha. When he wants to push him down, he
makes him commit bad acts”. This power to prompt
allactions is one that 1s the attribute of Brahman
only.
Again, just as the circumference of wheel is set on
the spokes {for rest (adharatva) and spokes rest on the
navel, so the dhootas (Achétanas) rest on Jeevas and the
Jeevas on Prana”. This All-Supporting quality is
possible in the highest Atman only. Again, He is
stated as the Lord of All, and the Controller of All.
The qualities of Ananda etc. have already been
mentioned. So all these attributes must refer to only
Paramaiman. Hence in view of the above large
number of qualities, the words “I” and “me” in the
beginning must contextually mean Paramatman. (30)

2a AE
TATRA TTL4 AR: aia” zqafeea—
©

MACEA WSR Was 9-9-3 9.

|

eae 664sleet aa:eararrenqarareaaatrsa

wees | (“srasfe: area aarat eaten 9 ,
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99

(a seat fasareiseatr gaara ae

ae oat a
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SAR aaa a aeTseateAT:

TeATSTaaTTAT fsa SA WaT ATTA:
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| “ay aafara-
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caret fe arearfr
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sror SugjsGalMegs Qa sror suragy geerurwd

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76 Gagnis gid 1-1-3]
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GQ)

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renal urrg suru sre erorm OeracIe@nGe tsi 107 gor
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6)

BS
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1
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@)
ge ge
arirBduresr CLich
(31)

The words “TI” and “me” used by a person can

refer only to him. How can the words uttered by
Indra refer to Brahman ?
SASTRADRSHTYA TU UPADESO VAMADEVAVAT: [1-1-31.]
Advice given waa with knowledge of Sastra, like by vamadeva.

Answer:—It is the Upanishadic view that

a word denotes, not only the thing known
generally as meant by it, but also the in-dwelling
Atman (Brahman). There are numerous texts, in
support of this view that Brahman penetrates and
dwellsinside everything, like-“ He dwells in people.—
 VEDANTA DEEPA |-1-31 77

commands them, and He is the Atman of everything.”

* He is
your Atman” ‘* He is inside and outside of
Jeevatman; But Jeevatman does not realise him;
Jeevatman is His body; Indwelling, He controls and
commands Jeevatman; He undying and endless is
the dweller inside you also. He is the inside soul of
all Being ”’, “Untouched by Sin and reposing in the
Blissful Heaven. He is the one God, “ Narayana.”
All these texts lay down that inside every
Jeevtman there is the Antar—Atman (the in-dwelling
Soul). Hence, any word used to denote Jeeva will
denote also the in-dwelling Soul. We conclude that
“me” and “I” mean not only Indra, a Jeeva, but
also the indwelling Soul, Paramatman.
Vamadéva has used ‘Aham’ in this sense; he said
“TT was Manu;1am the Sun; lam also Rshi Kakshee-
van’, meaning thereby that by the term ‘I’, he
meant the Brahman within himself; and asthe in-
dwelling Soul in him dwells in the other things (Jeevas)
also, Manu, Sun & Kaksheevan etc, he uttered such
sentences as “Iam Manu” etc., meaning ‘the inner
soul of Manu ete.’ (81)
NY
SMFS aASstala =AITAT-
AMA
“CRU
AAASS TAVTMAL! 9-9-2.
ATASSA’,
ACHAT | TEHATL AHAASTHEA:

ara«oer stream
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Qa;
fea
WAR wa
stare,
FATHTUUT,

qassserarata
otoradiceat aaTarafearsay:
Rahat aewrfs paar cera ere
78 Arteaga:
Bead {“aa aad wa”,
tee
Koraedy sar” Sf TaveRTeAT-

qe; wana” senear ae

ae
“© wa aragadieacta
Ua] ze uddaaraett aa
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SRSAE: WATT R21

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 Geusmés Suro 1-1~32. 79

wrasurGen guar
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ui gre woréssCacr® Coo o Qe s
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us usesooior peenerifur sr w20KoP FOF gs
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JERVA MUKHYAPRANA LINGAT NETICHET, NA

UPASATRAIVIDHYAT ASRITATWAT IHA TADYOGAT, [1~1-32.]

If itis said: *‘ No, the distincrive marks of Jeeva, breath ete.

are mentioned’’. the reply is, ‘ No;’ becauae there are threc kinds of
Upasana; we fiud so in other texts.and same is applicable here.

The Opponent takes some passages meaning, “ I

killed the son of Twashtr and gave the Sanyasins un-
learned (in Védas) to wolves,” and “As long as breath is
in the body, so long has he got life’, and argues, ‘““Now,
the acts of killing, etc. mentioned here are the acts
of Iudra, the Jeeva. The breath is Vayu, an Achétana;
and this Prana (i. e. breath) is helpful to every Jeeva
80 VEDANTA DEEPA 1-1-32
for breathing. Indra is therefore the person referred
to here to be meditated upon.”
Answer:—True. But meditation of Brahman is
of three kinds (1) in his own person or form (2) as the
inner-dweller of Jeevas (8) as indweller of material
objects. This classification is found in Taittireeya.
Thus in, ‘Satyam Gnranam Anantam Brahma and
‘Anandod Brahma, the Upasana of Brahman with
all natural attributes is taught. Next in the passage,
‘Tadanupravisya sat cha Tyat cha Abhavat, Upasana
of Brahman as the Soul indwelling Chétana and
Achéiana is taught. In this Pratardana-Vidya the
words Ananda, Ajara and Amrta connote Upasana in
His own natural form, and in ‘mam’ upasana what is
taught is the Ufasana of the Indwelling Brahman in
Indra, the Jeeva to whom are attributed the killing»
etc. Again in Ayurupasana, the upasana taught is that
of Brahman indwelling in Prana (an Achétana) to
which life-giving is said to be an attribute. (32)
Therefore this text relates to Paramatman.
THe First Papa ENpDs.
«|
Gatie tee wetee eeeee eee Cte
—_———_——a
——————

ay myareaTaea fedta: aT:

aA MASlTsIte 9-2-9. |

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saa wa|
ae
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a ma adie vara:
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RI
FaTTAa Ga: Ta:
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|
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11
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82 Gasths Stun. 1-2-1.
qag—aaat “ad aad aa” cf fae argta
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;

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ager? eer eprin Capmsconmus apleorgsre, *
i4reu
Ldap d Bev B60 BOER two_Gin Glereir
86 VEDANTA DEEPA 1-1-32
arrina Logine@uerp Sarr Glenua Oar en aug
sop 0) sewer
Gura Wsaréssigun ntaGuneoriu@wo Cesare ane
aoe QmHagGb uriisnnogengsé Glarcharg: mG) L607
O Gia & & am ln.) (2)

PADA
II.
Thus, in the First Pada of cleven Adjukaranas, the
first four Adfikaranas deal with the question of the
desirability of studying Vedanta. The fruits to be
obtained by performing the various Karman (penance,
sacrifices, ete.) are petty and shortlived and hence thc
man sets out to seek after Eternal Bliss, if any; and
finds guidance in Vedanta. Thus, he begins to
investigate; in doing so, there arise objections which
are solved by the first four Adfukaranas. They estab-
lished that words can be effective to indicate evens
settled, established existing Thing, such as Brahman
though it may be that it is not connected with any
action; that the Vedantic words “ From whom all
things are born” do define the Brahman; that Brah-
man eannot be known from logic or inference, but
only Vedanta is the authority; and that Brahman
being Eternal Bliss, is the ultimateobject of attain-
ment. Hence the justification for the investigation,
by a person, into the nature of Brahman.
By the 45th Ad/ukarana, is established that
the World-Cause can not be Achétana, Moolaprakrti
because itis said to have a Will to create; by the
6th, is established that 7# isnot Jeeva because it is
said to have the Highest Bliss beyond Jeevas.
 VEDANTA DEEPA 1-2-1 87

The 7th Addzkarana states that though the words

used mean a thing with a body, still as the same
not of the material kind but Agrakria they must
is
refer to Brahman only.
By the 8th and 9th AdhAikaranas, it is said that
though the words meaning Achétana are used, they
denote Brahman only, because in the context the
words refer to a World-Cause already established to
be a Brahman.

In the 10th Adhikarana, reference is made to

Jydtis (Effulgence). This does not mean ordinary
fire or Sun etc. but Divine Hffulgence, Brahman,
because the brightness or effulgence is ofa divine
kind.
In the last Ad/ikarana, the Upanishadic view is
utilised to prove that when words denoting Chetana
or Achétana aré used in some passages even to denote
them, the real meaning to be understood by the words
is, not merely the the things denoted, but the
Brahman which is the indweller, the Universal Soul.
Thus the existence of Brahman is established
in the First Pada.
Now by the second Pada and ,succeeding two
Padas, certain Texts of Vedanta which seem to raise
doubts as to whether they refer to something else othe
than Brdhinan are examined and proved that they also
refer to Brahman.
In this way the glory of Brahman and thus many
good qualities of His are expounded.
88 VEDANTA DEEPA I-2-1

(1) Sarvatraprasiddhyadhikaranam.
Here a passage in Sandilya Vidya in Chandégya is
taken for consideration: ‘“ All this (world) is Brahman
as it is born from It, is absorbed in It and 3s sustained
by It. A person should peacefully meditate on It,
This purusha (man) is full of meditation; what he
meditates upon he becomes such alter lhe departs
from this world. Let the contemplation be of what is
Mantmaya, Prana Sareera and Bha-Roopa etc. etc.”
The Opponent says: The word “ Brahinan” in
the first sentence is Jeeva, because He is said to be
All which consists of Dévas, mortals, animals and
other non-sentient things. Only Jeeva can be said to
become these objects on account of his Karman.
To attribute all these*things full of imperfections and
faults to Brahman which is free fromall imperfections
is to make It imperfect and subject to faults. [fit is a
question as to how Jeeva can be said to be a Jagat-
Karana (World-Cause), it may be answered by saying
that after all, it is the Karman of the Jeevas that,
is the ultimate basis of creation and hence Jeeva can
appropriately be termed Jagat Karana or World-Cause.
Again, if it be asked that the word Brahman
cannot apply to Jeeva, it is to be answered “ there are
instances of the word being used in other senses, such
as, in its literal meaning 1. e. being big. Thus,“ Vzvom
Him spring Brahman, Name, Form and Barth.” Trh-
shows that the word Brahma is used to mean somes
thing created by Para Brahman. That means
Prakrt,
Answer :—The sentence has to be properly undeor-
stood. What -is said is that Brahman is Sarva,
because of the reason that every thing springs from
 VEDANTA DEEPA 1-2-1 89

It, gets absorbed in It and is sustained by It. The

above is stated to be the reason. As the reason must
be one well Known from other sources, and as only
Para Brahmgi is said to be possessed of these qualli-
ties 1. e.'being the Jagat Karana (World-Cause) in
other passages, Para Brahman only must be taken to
be meant here. The passages referred to are, “Let
me become many and be born ”’, “He created all these
things.’ etc.
The doubt arises how Brahman can become the
various imperfect beings or things. Srutis do
postulate such a possibility. Since Brahman is the
prime cagise of all things, He becomes such things.
Th? identity mentioned here is explained by
the view that Brahman is the soul of All Things
and Beings; and hence it can not be said that they are
the same. This view is clearly (expressly) seen in
the Antaryami Brahmana (in Brhadaranyaka and
a
Subalopanishad). When word is used to denote a
Being or a Thing, it must be taken to mean not only
the Thing or Being indicated but also the Soul
within. This is a well known principle. For
example, the words Déva, Manushya etc. mean not
only the material body, but also the soul dwelling in
them and controlling them. (The imperfection and
faults attaching to the body do not touch the Atinan
or the Soul within.)
The meaning of the sootra, is as follows.
I-SARVATRA PRASIDDHOPADESAT: 1—2—1.
What is stated to be in (all) ‘Sarva’ is Para Brahman
because this fact ia stated here as one already known and I/ts
well known attributes are mentioned,
1 It isto be noted here why the author of Sootra has used
the word Sarvatra and not ‘Sarvam’ as in the passage quoted.
According to the word Idam which means that which is to be
perceived, the word Sarva is to denote the wholeachetana. Let
it be that the word ‘Brahman’ is to denote jeeva as the opponent
thinks, or Paramatman: any how the sameness stated here to
Sarva with Brahman can not be explained as the things to be
perceived and chetanas are different, Heace in both cases the
word Sarva should be taken to mean that which is existing in
Sarva (all) and not only ‘all’.
4
90 Geusths Sui. 1—2Z—2

faataaaatggday | 9-8-2.
yaqaaeat: aaaEeraaar afer arr: afereAata-
qaeat (1211

NURPS GCeouUIECSES.
aH ouernpl_&
Da VERT IAIG BUD, (1—2—2.)
(sreamgcow alsenuwiayciien) Garbacnte FGSULRW
GqeormBsCoarvems uTemowgs HOC GQenueisoreur sty ouigw4r
gyn (Og urcisunto Gro).

Germ us
el
S‘unGorinuer’ csarp aonad &ChoruITE
waar ssn, Oia halaarm UGE GEN D tr er &
Fi BBLOTGWT
interred reat
I
Bro wg OwIiuAs pucr Gurmerg.
ST OO OCH CMT CoO MRT WL Ld FP T FEO TUs LPO L_ WI@sos) GTS May TDI
Gur cRerwis LIT © BOF OST UY LD P_L_GOT ES P_ GM L_UI OU GBT GT OM
1 Zi!
Quagen. Og CuairwgsBpGe KRGin. ‘omguravmage wei]
CTT NUT O' iwH pb Ham wash ga sae fuer, o

ae
VIVAKSHITAGUNOPAPATTESCHA- 1—2—2

The qualities intended aie said apply to Paramaiman,

The qualities intended by the words Manomeya,
Prana Sareera ete apply to Para Brahman. Manod-
maya=A person to be realised by a Mind purified.
Prana Sareera means a person who has Praia
(breath) as his body.

AIIM A ANN: 19% 2.

wea saafisatfiageearitf
watt Hx
ate
AB {13th
unit seeereaa a ant:; af g Raa
 Gagnhs Su 1-2-3. 91

SAIRMUUSGC Sev g) & SMhg:-H twasG gar—n 5 vores (1-2-3.)

GUT GhSTEUTEM Sw Epilo seueor6ot M).

Qase GormaGarrarn jorupp geruBEGert 606

SMD Hpuaipworer Horus Sawa Oruorw, #9MAPurw,
HU
ET OBEChE
Lae er_dasiucomeGgn Sars
urGofiin QurHégsraroaur gin Qmg“e Qeroncr gs ga
orem pl; wircig wtp io.

ANUPAPATTESTU NA SAREERA: 1—2—3

{t is not Jeeva because of the inappropriateness. [This

soofra explains only the previous soctra.]

It
is not Jeeva, since the qualities mentioned
here cannot appropriately apply to him, as Jeevas
are subject to pains and penalties and are subject to
Karman.

PHETTTAIA | 9-2-2.
“waft: searkreatarte nee area saree frifeaaet;
mgaa A sla: | sae Sarraeds ot Fa ell

STOaStSGHOUMUGSETss. KOWK
sao yasSguors? (]2-—4)
CeiuuugGurGentaan etipeaumumaeyn UPS ae GCameved

WU sreyip.
‘Qagienp Geran Qater went_wiGurBG par ’

cap aréeugSGeo eurvlésiugGpaudr sjont_wiu®

Goaensod, eurolsGer pager sontFero ghagnsajt
CeracddImHiugsia Savlorai_ Cagper Cmw.Gu Quraes
cor 6 Bear Glu (her ib.
92 VEDANTA DEEPA 1-2-4

KARMAKARIRVYAPADNSAT CHA 1—2—4

Since they aie also told as object and Subject.

Sinee it is said that Fle asthe object U<arma-

Karaka) of meditation and of attainment, and the Jeeva
is mentioned as the meditator (Karthr) and person
whois to obtain attamment Thoielore this 15 not
J Ceva.

area tqayqta | 9-%-%.-

“og q araisaesa” (eft ane asar fafee.; sarer:
TAA |
ast sherszea [pl]

Fliges Granmg. yoqued duvage R (1--2 —5)

Gapmenin GeucuGeucmus mULIET Cy.

‘aor lMMEeuEaEEayeGer Qua gin Qoe oir’

gTorp ura eSCe Bator goin Gammeus Fr avovr gin
oo

ut
BD is
IER
EE pauder iupaonGan menage raven Gara
or Qne Qacur aie Bailar rariiy
gir
yin Caraposraiasr.

SABDA VISLSHAT 1-2—5

Because thereis a difference in ilie words usel to indicate each

In the text “my Afmanis presentin my heart” the
word denoting Jzeva is in the possessive case, and
the person to be meditated upon Afman 1s 1n the nomi-
native case. Hence Brahman 15 other than Jeeva.
 axreadra: 93

Fade | 9-2-%
C~
‘“aqeq ae
.
fe *
dfafast
:
eafasiaated a” zfa
c~ °
av.
Le)

ead (fa2)at | Seer Sareea Soper: WATT NEI

evotGsss. ancl gsuy (1—2—6)

auc ScigLorese J Heo ayite.
(STRUT UI SNH SUED oyn wr cer mary YReBMS
eaGnen. sign
Misra gard woBujw 0p 20)
Grower” orm Easrourain anmsusHGw Seidorofr
Gainpar tigthingon BF OFra QiIF MB.

SMRTESCHA 1—2—6

Because Smrti also supports this view.

In the text Sri Bhagavad Geeta itis said, “I

of
am present in the heart of every body. From me,
memory, knowledge and reasoning faculty or forget-
fulnesss arise.”
This shows that the two persons mentioned arc.
distinet from each other.

aaa 9-2
—
ayer
fraegqegnes ATATY
ata =a

nso
aieal
“up
aaray”
aq

f_
araisedeaa”
~ .

(eeqseattarra a ot
%
_—
gf
:
ae,
a
Tala ~
(cuftera.
Reamer x
 |
94 aqreaagta: 1-2-7

ae;
| ATARI: ‘sara \
ways q
ssa
FACT

“SaaS
TTS
eee
ghear:” garsar aaa Tea STAT-

SHAT AES Ha
ara:
peer ecco |

ae merase
wapifasé sae: fsa
| wear Srra-
araarsora, Rar seta Shea” (ze deena
fee isn
aruGseraew sours s5ouGsanse Cos Cote handugours
aio uCumnuFsE. How Kar wR
BP saselp.vos Op sl
a
65 8) 91101, .5n1 G9 ato grey 2 (1—2—7.)
G) 97 Glau

FSu Qoeus_yemugreansuret HSwgrssGarevevts

ULL sreyin Os) cCimboiursnCgererGauctni_om. Geveurg Os)
2uTrevssiur CammneuwsssteGu. Maru GurevGeuumd Og.
Bg orang stow’ Gres0g.
‘DOF Bs & &) am ot ofl ha Hid HY

heroin DaFF usgo? ores gp A Duaeraperearsraxe uss

Gdlu nsreripentwsresur gir, ‘OsaYoher pin
Cerev
MUU. sr gn De usiaboorarOacronGaemi«r. Bev
aro eurdigecur.GuarO@@uerp srian gare A Slws
Qech Apu sera Oeroveciut_e grub. DBO BF
Gi ufiGurenr’
&SwuQ sep ST To £ Benoer D!. ‘GChIa gen SeSTL_L
gw carpurp srvora pl gb @)i sf grr oor on to
uesaecicn’ GorG gs. Qe wert O) Al gr uD) & (Hud
Qs aCe
Gaus
(mh

Seer Qmtig arscem wae A Dus gras Moar des

ubms ROW; Gufw eirorGu axRuler evr wy (Lp Gov sor Bi ma
storé Oaren@ Aduers MarézaliuGQea Cure.

Gur@er.
wisrese
geruwm
*s"*
CGuraGe gis
corp Cera‘ara’ gil
Car OST. Dever Sure DH
oT GBT 2)

Qupeneud gierar Qucpenwujyin

Qa
GF ravciiOS yer en
urd. Gros H epi QuiGwren, oul oor 6 S) gin OenflGwser esr ,
§
 Gaugmhs Sui 1-2.7 95

wearsGura gS auin GufiSursr, Quawansden ser rig

ain GufiGursn? eresr 26) & er PG ured QAI Heong. (7)

ARBHAKAWKASTWAT TADVYAPADESACHCHA NETI

CHET, NA, NICHAYYATWAT EVAM VYOMAVAT CHA: 1-2-7

Ifit ia queried: This cannot be, becausethis A:mon is

‘*

stated to dwell in a very small place and to be of small size,~the

answer is, No. Efe is so mentioned there only for the purpose of
meditation, But in Himself he is like Ether (atmosphere. )

Opponent: Dy the passage “This my soul is in

the middle of the heart’ it is said to be in a small
place; and in the passage, “It is in a form smaller than
@ grain of rice or &
yava grain’’, it is said as being of
a small size. Therefore. thiscannot refer to Brahman.
Answer :—It (the minuteness) is said only because
of the facility for ‘meditation’; (the meditator should
meditate on Brahman in that form) but the natural
form is not small. Foritis said, ‘“ He is bigger than
the Earth, etc.” How then such a big Being
be meditated upon as a small Being.? Since the
heart is a small one and as the meditation is of
Brahman as dAweller-inside the heart, It is said to be
small just as in the case of atmosphere we can
imagine the small measure of the atmosphere as

a
contrived in the eye of the needle. The word
Vyomavat brings out the above meaning as well as
the bigness common to both.
as
SHIA a x f FBSA A! 9-2-<.
ale
“SON

Sere
ate eesti aaa aatagtarentt at
TEASE veer fat fe a7, tara) at
Oat
96 Gaugmis Sun. |!-2-8.

TMA Gaernieg:; at HIT, TST

aaa
Gg

AAT: TATA Ill AT MAA

sf 121

eunnGurauombigsts Cahn cneuGrop,urg.

avo@eot DayTad ds @ 2155 GeuGuvags7#, (1—2—8.)

MUS HSH HUIOULO cubs] SHCwoenGeuckr_m1;, cunFujersrev.

sureiéampagierwu annRsusBeo Qaugo BHou

ara, gsoamaegu CuraGa QaugaGu EP & & Gorm tb
ON ~S H&ESHsollesr BD SDiclo ahougsTi sresretled, ova 77 ge
GT

arroin
SHEN
GCamenasur®,
MBMvUASD
et SeyerCarnG@QuuGs
HRS arceniocs OI; Miers
on 7-Segs
curls
Ls
GH

uo GuuCs arTomrib. DB LIU LITRE

Ein aj bE
LIT LOT T ov
« (8)

SAMBOGAPRAPTIRITI CHENNA VAISESHYAT: 1-2-8

If it is said that Brahman will become subject to pain or pleasure

No; because of the difference (between the two in their nature)

Opponent: If Brahman is said to be in the body

of Jeeva, He willalso be subject, like Jeeva, to all
pains and pleasures which arise out of and caused by
the body.
Answer: The cause for being subject to pain and
pleasure is something different; i.e. existing in the
body is not cause: but the real cause is also being
subject to Karman.
This subjection to Karman cannot be said of
Brahman because He is
free from all sins. (8)
 aareatra: 1-2-9 97

(2) SAT ALERASNUTA | 9-2-%.

qaqteicapaa,— “ae za aT act VR waa sew: |
ea aaa ase
|
SORAIaa B TT As aa a aera |

fe sita:Z Ba ATTA dara: | [ta-2fa qa:

ee
a:
afar,
7

Taga sfeeia
aera
| (celraeI—

acide
qareaa
ass|
wae
ft safe
aageaq; aft g aacafefea-
Ae
Hea TT alae
COSY WHS Aewaieaed wage | (gat: —aa-
BARU CHIMT: FESS TOE FeAeA Tel
TO |
AURA
asa a weet
BET AIST
aft g
1°
seas; aera

TATU | 9-28-90.
“cerd fagarar var ttt 4 aaa’, (arene Trae
ovat a Wea” fafa wea ee RTT | Sag, WATT 11201

may
ara,
re”
(od fiaedt gaa oth get ofaet
(eft gay: BHTSTAMATT, «TATA RAN
Rea,
aysara a wa
staged fla we
shaysar afiqneiterereate—
aafafa sdtaa |

Tet MaStacHal
qet sfaet sfarraearcaay
( qzzalea 9-2-9
| as
sflafedia: awearala

ada saa: |
eaatsht wares, eseReT TASH
faa |
(state cereale RITA 2 (aaa —
13
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93 Geusmés Suro 1-2-9
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seth geteetst eed okt az
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go |

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|
9-2-9
STATI AST ATAATA, Kinard Sarat
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rat fet at arate’ “arated Aa ea AL: | ATSETA:

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sfq saftey 11211

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Sar Sinaga: gF ov ‘airs atlesr wwesre lar wjexor goin

uradenmusr (Surguor) Qaeghuaacr dpaurs Guree
Slat Bo pitiai@nw 1) 0 ROOT BUT Ley] L_ Gari BOmeS cp ar:
GBT

DG sUGmsQen Mov sEHs Har xinQ wS,s Ly, ws Choo

&tGar ued sunrer OF meBs erwin Ou 01 Baresr”? STC) Loe oT
Gers. Bag 919 sop Gera Sailors
eeruadarar ma sac GumrcHarr. (11)
Gerda
 Gagths Sur. 1—2—12 101

a CFap GoOOFrE. Ba uoaponrm 2, (1-2-12.)

(Sem_Glorifiserres GeusurgiorsaerGu OGags) For
iS 54H GUL SMeyio.

Qos we gr ougseae wpaSoalleo (py aaens Sey gtd

utr guraurcr OoorgsgiraeGor eurahlssouQuae»r,
eure tics, Ment wouuaes, Menor Eos macs Teo gi Ls

Cpsorcr weyers GyindsaecuGSs ner f— Qufwr om

Bih UWsijajorer Bsoreweu Surerin CFs gianrilajnt

CGurer giorno meSapen, ura
NS §
wellsor e@ncs aMenesr
or bon Fh Cetlurs@nsath We Goo HG BLO Gul GIT LOT & Or

(Potwesr, sousr alfGq cipy.c@uoTear, dagano gp

Ow HS Aoss Qi CGerBapen
"
crermena Ap sw1 or
GurpPsole. DQensur gn: gimp som eler wjedr trosor
uot stor Gauwmrais
ox. (12)

2 Attradhikaranam
ATTA CHARACHARAACR AHANAT 1--2-9-

Eater is Brahman. because both movableg and immovables

are intended as to be eaten

In the Kathavalh, it is said, ‘To whom Brahmins

and Kshstriyas -become cooked Food (Odana), t0
whom Death is a side-dish or condiment uwpasechana to
e mixed with Food, nobody can know
that person exists.” in
twhat stateb

Opponent: By the use of the words Odana and

Upasechana an Hater is indicated. Who is it? Is
it not Jeeva ? Eating is the fruit of Karman and so
only Jeeva is meant.
Answer: Since the God of Death is mentioned as
the side-dish, the words Brahma and Kshatra in
the text must be taken to mean all movables
102 VEDANTA DEEPA 1-2-10
and immovablesi e. the whole Universe which is
subject to Death (Destruction). Hence, the word
‘Rater’ denotes the Doer of the act of total Destruc
tion; and that is Paramatman only. The ordinary
eating, which is subject to Karman, is not what
is intended here.

PRAKARANAT CHA 12-10,

Because of the context also.

“The person who meditates on Big All-pervading

Atman never comes to grief”. ‘This Atman cannot
be reached by meré reflection or by meditation or by
hearing his name again and again.” Heis reached
only by him whom He chooses; to that Jeevatman He
shows His Form.” The import of this passage is,
shortly stated in the words ‘Ka Ittha Véda yatra Sav
(who can know in what state He exists) in the passage
reférred to in the previous sootra. So the Hater
mentioned theréin is the same as that Paramatman.
GUHAM PRAVISHTAW ATMANOW AI TADDARSANAT: (1-2-11.)

Both having entered into the cavern of heart are both souls
J-evatman and Paramaiman, because the entrance into it 138

mentioned in respect of them only.

The passage Rtam’ etc. can refer only

Osponent : ‘

to Jeevatman because drinking is only the function

of Jeevatman. So the Hater in the previous passage
must also be a Jeeva. The meaning of this passage is:
“There are two who enjoy the fruits of good Karman-
they are inside a cavity in a precious place. These
two are stated to be Shade and Sunshine by the
Brahman-wise, such as, those who know Panchagni-
Vidya and those who studied Tripachiketa* (*three
Anuvakas or portions of Védas which treat of the
 VEDANTA DEEPA J-2-11 103

Nachikéta Agni i. e. a sort of platform for placing Fire

for purpose of some sacrifices.) Who are these
Two? One must be Jeeva; and as to the other, it
cannot be Paramatman, because He cannot be the
enjoyer of pleasures, etc. the result of Karman. So,
the second must relate to Prana (Breath) or Buddh;
(Intelligence) with whose help he (the Jeeva) enjoys.
Jeeva is therefore the Principal person and so in the
previous passage also, only Jeeva must be taken 6°
be intended.
Answer: The second of the two objects is
Brahman because the two (i. e. the drinkers) are
stated in this passage, to have entered the cavity.
Such entry into the cavity ismentioned only in
respect of Jeeva and Paramatman.
and after ‘this passage.
in the passage before
Thus— “After realising
himself (Jeevatman) by Gnrana Yoga, Jeevatman
becomes freed from pleasures or pains by meditating on
Paramaiman, the Ancient who is not easily seen, who
is hidden inside a cavity, in a place difficult to
reach.” Here Paramatmanis stated to have entered
into cavity. Similarly, the Jeevatman is also said as
having entered into the cavity in the passage, “ Jeeva,
subject to enjoying the fruits of Karman with his
sense organs remains with Prana; having entered the
cavity this Jeeva takes his birth with the five elements”
Since these two are mentioned with reference to
cavity-entering, only these two must be taken to be
intended here also—One being Jeevatman, the other
must be Paramatman.
In what sense, can Brahman be said to ‘drink ?’
Since Paramatman is the cause of making the other
to drink, the expression “Drinker” is used. Even
the argument on the other side (Poorva Paksha)
38
(qa:
aareadra: 105

Tata, aaweasret aha |

qa, dasa Torna:

oa
UI

FHT
eri—feata:
ASTTART 9-2-9.
(“qagft faea”
| RATT TG,
|
genat

AT
qarr ferfafaaadtat aeeryr RATT 12 sil

VAST fe ST ST |
9-2-9.

ATA
“STO Fah
Waa” galarsaa
Fa TaHdta

ATAU
Tera TOSS SoTerarThrerarst TATAT «1
Taepret
saa eal
eATATAT eet

Aa aa? (gaa gafafiree waa aatfitea-

ASE
“STOTT FH BH

fafa safignansad ? araar arama soe

Ad VI AA AA | 9-R-96.
warned
aka seater, (ae
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ag

TEE
@

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a eet carer aa: /eguat- aa ca eased: a
ares ioaqea aire qt seg 12 Gl

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ATTA
sakes: sfivraaeaees:
USAT RTASTTTTSATTAT AURA, cen HeTages
| 9-2-99.
aeaTea at waAES
mea pha
areeroar, (“Stara faeatea” zartear
ATAT 112 Stl
rare (RTH: at-

14
 Tae
106 Gausnbs Siu 1-2—

aa AAT: |
9-2-9.
ATE gat: Stara: TEP frarapraftaa: rae.
|

dagmarctat Srsearse:
andra 12 cll

sfa seater BI!

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(ereraemeirgeteore: ururgor@eac or EFCip «plex
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Cie 2 Baramb oapS pg)
FrsaGsrau eGo, *wraQenmhacr ascuantlp sranTt
uaa wer, QaCor gsur; OCs gPapps, uuidowrss;
@QCe rind’ arora gs. QaGes somreniidl Maio
Liaser usr gswreir, Gargp crear evineucipsis ere, CaiGp
Taps pyreuimgpp. ger? sraxrduGSps's&é ®prs&
UL oO duu sre. Ulin’ Snr Us Sul FwrTwweréeeu Ul
mACur? (GarG) poem ape ur sora,
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sr Sirus seri;
hours wira
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act een Gsacwsurcr G&A guirser; DQG Boor
Grarn ard“dars @OaGes
& Gs.) Qoaarn GQrauseb.
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apa ppenis, uuepi més creruer urinr gio0edestlt_Gip

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wpsorcr ACragarmsehin uTiT Sorch@pCs sid.

aris’? srarme, ‘saurergenmaear Gals sauar’ ores
‘ips
up. QDearGp avaransHasoigin ATAGa sre wWrata
erer ith, spRemmsiear Wen A@ousra arind erser wii
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ocoopg GuramasrCs srercrCaareer. B SOT
aap
GVOFIGS
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FTeVNsThprabrus srearduOSysre. Dau Gor
=
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euraloGurrée ah Mausr MARS SIM SEMI Wal Born.

acorGe aura FAs Sar Gorar (Hh Maar # Mug rw
ow
SuHbs7
rit F a
BLOT 51-———

«=
AuusGs:. wesw easeG.s2, (1-2-13.)
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OQihUiuevest
Cars) SFM oenemawire.
avssrtrHoawuGsarés. Qrrerdasa@euorg, (1-2-14.)
Ab stums cCoomwoc#rs§Ge, sesrenfeiuueiesr ereorm
Gsr_wd aorefies @RuUT Cudous dpgsawer urorgsior
SMH SsF CeTVOUUIUG GUUsTE GuiUiyHKazer cogorgiorGa.
(Qaiue séQaraxnQ coBGiud Ow coro, Sues
‘ue séeQaran@ wOrucr Og srarparnn Dares
Qudern 6 Pouuspers o°1 678) crex 9 Bist eorg. (14)
wvaalfagt_om smmmrGseu F.
a we tuGag.r uot
61 Gg. o, (1-2-15.)
MUFipemL_wunrdsiGu G-#Fresrer sr eyiib.
‘Cirmenresr CIT LbLOLDs OMS LD CT Lbinlb; aur esr Cig ibiotb ®

carn (percrb wtséFApiijo _ugsreé Oeranuute

UTI sO ss SIND eurMoMseuen Cacrgug1s Qe
GF Gerad Gouger gid OciHegr usrworgsorCa, vOs
rs8ea,'qar’ corp Gera, QodsrarGmn CGurguter srr
extn; Caw 2) Saiwrin cror har aqee pg. (15)
Cia emer eat CIT GUTSLd LIT inid, Gurosr
LDIDLd;
oa CITLDLDLD GT

aréeHu sia wrIeFF pou tw urcswuGu veiéesGiupp

Oger cramer 2H
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peru
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Sy Sul, alles son lo

TOO seep uyurevarGu Gereaciin_orGiw eresrer, Cine

ovbsri of ApS s1— 9
AZ TUF ow UTAMo. Hsacra 2 av os,en, (1—2—16.)
HBOS EHCevujo 3) CimtorwGio.

NrsFHotnijentw Cub
(Qoasulend aarugspH
nsmosGu GeraasrOnerng GQumrcher. 2 5 BOO BL
abso sGu gouarsussier GQurmerres Ga sGw Afs
§
108 Gass Sum 1-2-16

BorsgserGoow py. e208 Dorr gen SW, Arex Sow Sith

Orboors sO _QeGarcrag sjuorasu s Ror 6h SSO H,
aTQerahd) mierrs Soller 2655 UTbn smaCHU sos
uu Mc7oGer ewCsrevaresr, ‘cir over csr CuTiriph, ev sLD
Ooi rer cow corp
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wDsCgar. SHAR
wurensb CorampnehearsrasurGn 2 Sore ST HSCT
euGsGgau CuragGam®. Cnaaréumaatior Ourcrabe
QuC DHUGA MS. YSTETF SO SUYN 2NS MMS Son Fuji
seflssanGuw Orbursernce euradliuuar, BMVOM aire
THUS RO Oun@gsorp Qurmerres goraxhp
oH
Lpsn-_ evs
wg ToisasQmHuUG wuTer @ LIT EVesrlD Aewagsr? Oc
Sows ara, rGor ew2)
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9 5075 aLn"
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HrooQwuerp euresord oo. Qouy Aig SoiusrGe
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GagsGo doréaeGog, “arenrtarujta Qael FLwr oor acm su, td
YUMEHR BSaen ouCsAg sor” cropg 21g- (Mero
Gua Qa apap Harrnser QmHsaCusGun. Qneure
gereQuer po Derdedu.e gs YUsrarewerp, ribo,
NTS ypn _usruseran®
ug orbno Querps #2
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HUUTETE EO SUPUC SAE For crotp ar éigson FSC Sr coe GH

uraual], ‘DaeGs GonogsS oq euC seu Qadir, Cap
an gsaenea6s car Soraaapar, orenS Fu ghar
uri gnsCu Aeragio. CaQmamnps Gerad Ga
UTD SHALo DaHe smHgsuur Aveo. or
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§
sor dooruyip
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or §), UTTemih — ora Bp
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orion sho Con ang arp crorBug. YEOGHE
 Gaisms Suu 1-2-17 109

Ergerin, WM
sFA
Gercreniuin c~psraréuh prj. aevgenwGus
MahsSacuC suri.)
Qurcorresse
eo
wre) Samer ener a _e Mri -yMhagesr urcirmiuGw. (16)
FGHCsrubap ssa sul srHT ss.
WO _sras Har50 55257 5021, (1—2—17.)
aufe.shiesr GCurgars Car_CGesnittgeutact Gum
aipeou sréhor Ha Homus Carevedul quugmeyo.
eauda tense Car Qerrsg url rib
uses wanrersorrGas trbogngs GQuMmasoH obs
gos
2_exren woo

ayreGrr Bas 2 Suc.

Caarousrs Cag Ca gswaalla
asuuiGaGC sr, 29s%or Qos os miiucperce Car Qorrags
acr sgorwoGura gre, garesor 27 FFewen ew oar 60)
on” aarsG sri_we
oo,

rior giorGal,
eu
se&sGquiugsrgih gma amagzesr
Ameuew 5 HC srevusurss Cw soe

LITLOT
&_pueG) sr awoacaut 2 G6so: 1—2—]18.
SLOTEMUASM19-syitd Coucmeot HouGEn), ew-HitwGen,
“tH SHuGior SoH Rarer. (Kesronfle) HevssoTEmto
wisyllo cvlousourinsouTsH FeormlHetr Caegremtownrgyitn. (18)

Antaradhkarana.-
(3)
It is said that Paramatman is one not to be seen.
How can a person who is said tobe seen be Para-
matman? On this question this adhikarana arises.
ANTABRA UPAPATTE [1-2-13]

The Purusha inside [the Eye]is Paramatman, because the

attributes mentioned are appropriate only to Him.
In Chandigya Upakisala Vidya, itis said that
‘Purusha seen inthe HByeis Atman; it is deathless;
free from fear. That is Brahman, It is to be
meditated upon.’ Who is this Purusha, whether it
110 VEDANTA DEEPA I-2-13
is the reflection in the eye or a Jeeva or the Deity
(Déevata) presiding over the eye, or Paramaiman.
‘It cannot be Paramatman. it may be any one of
the other three,’ says the opponent,{‘because the word.
‘seen’ is used; Hence it may be a reflection, for
when we see one’s eye, we also see one’s reflection
in it Or it may be a jeeva because from seeing
the eye, we know that there is Life or feeva living
therein. Orit may be the presiding Déevata,* because
without its help, no eye can perform its function.’
Answer: The Supporter of the Eye must be
Brahman because the qualities of being Atman, being
Deathless, being unafraid, being All-Big are the ex-
clusive attributes of Brahman. He is also described as
Samyadwama (the person in whom all virtous quali-
ties reside) and so on. The word ‘seen’ means not
seen’ by ordinary men, but by one who, like the
teacher of this Vidya, has practised meditation.’
Question again: The words Ya Eska<This-That)
connote an object already familiar and so it has
to be said that these refer to Pratibimba (Image)
or Jeevad.
Answer: No; because the Para Brahman is made
familiar to us by Vedanta by references to it all over
the Veda. Uence the Propriety of describing Him
as Ya Esha:.

STHANADI VYAPADESAT CHA 1-2-14

Because its existence therein, etc, are mentioned.
Again, another reason. In the Antaryami Brah-
mana, Paramatman is stated as existing in the eye
and controlling it. So the Purusha in the eye is
Paramaiman.
 VEDANTA DEEPA 1-2-15 111

SUKHA VISISHTABHTIDHANADEVA CHA 1—2—15

Beeause what is mentioned before as enjoying Bliss is indi-

cated here.
The thing that is stated in the passage, “ Prana
is Brahman; Bliss (Kam) is Brahman; atmosphere
(Kham) is Brahman” is the person who
to be meditated upon as being in the eye. The
is
stated here

person in the eye therefore is Brahman.

[The word Fva in the Sootra denotes that this
reason itself is enough to establish the person in the
eye as Brahman.]
ATA EVA CHA SA BRAHMA 1-2-16:
For the very reason, He is Brahman.
The question is, ‘How does the passage above
mentioned denote Brahman?’ ‘It cannot be Brahman’
the questioner says, ‘The word Prana means “breath”
and ‘kam’ worldly enjoyment and kham firmament
;
of atmosphere these can not be really Brahman. Still it
is said so, because Brahman is to be meditated upon
in these forms just asin the case of ‘Nama Brahma
iti upaseeta’ etc. in Bhooma vidya.
Answer :—-The passage occurs in the context
where Ufakosala, being afraid of Samsara desires to
know the True Brahman ; therefore what is taught
here cannot but refer to’the true Brahmdpasana. In fact,
as Upkosala puts the question what is meant by kam
Brahma kham Brahma by saying, “I know that Prana
is Brahinan : but Ido not know Kam and Kham”
and the answer is that both are the same and not
different, the word Kham must be taken as an adjec-
tive of Kam. So both the words are to mean a Bliss
like Akasa, expansive and not measurable; that is
Brahman only. This interpretation is borne out by what
is stated at theend “ They told him about Prana and
112 VEDANTA DEEPA 1I-—2-12

that Akasa.” Here the words used are Tadakasam cha

(‘that Akasa too’) and not Tat cha Akasam cha
(That and‘ Akasa.’) Therefore what is meant by ‘Tat’
is the same as Akasa, Tat meaning Bliss.
SRUTOPANISHATKAGATYABHIDHANAT CHA 1-2-17
Also because the path peculiar toa person whohas heard
Upanishad (1 e Brahmopasak7) 1s taught-
In this Upanishad, Upakosala is taught the path
(Archwradimarga) by which only the Upasakas of
Brahman reach the place of Méksha. Hence Brahman
must be taken to be intended.
ANAVASTHITE , ASAMBHAVAT CHA NETARA: 1—2—18
Because of the absence and inappropriateness heis not any other-
The passage Esha Akshine Purusha: denotes a
person existing in the eye. Neither the reflection,
nor Jeeva, nor, the Eye-God is existing in the cye
always‘ Brahman is ever existing [there. Again, the
attributes stated here cannot$be appropriately applied
to them. So not one of them can be said to be meant
here.

on ro
(2) aH
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TSH -
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SqTERMTA |I-R-9%-
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114 StiGausmbs

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acr DRneBaper croraiee—EC ry gs srur Acre bins SY
Hacer, wurrr yin Bram gsuewr, gousr sorvGorensujip
smQ ana@Qeran @
IG
gakeD. srenSp
 Geusris Sub 1-2-19 115

acr CaGlapmactieze Gwesrma, acheurmr git GT oom LiL TLE

cAsugsCaul@Tnhg
sranBerm seuderc: CurGe CaGapmarra sremrts
uit srrariA arsit® mae He LAG eC
avr Slant satiric, gederiGurerp sre ua exch
asst Deka Quis w Gur her u@uren sure arsBur QuraKs
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stern soler ures ec
is stone
Cat_Sipaer? Ger xsaor
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Gure
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we 67SB ie% Ourcrerra gi—
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1-2-19.
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en MUjLD LGN CS y J5) (HD A Flot aur uN HEOOE aif)
61 6VEUT au y

ap Nines ipsorer si ower Gur Sul Hegre ores OS".

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116 Gagnigs Sud 1—2—20

5g) DNhascr oTerar. Bosra, 2)wars

ster Som wai) to cor &
Da
‘

SPéstuli uiurumsiruyd, 9HCoreo wie! Ber GOeec

UL
Pi
GI Sar 2800 sarutr aT
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rev’
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&
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Gurmer. wor
mOsgrgSH 2 Sle saCl
wiruie
1s Re) & Toyr iL} LD
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a. (0) Gor L119.» ) (19)
b & cuuonmrSssgssiuemeururgs antes.
B gl ant 522 sXe37 I@rasa oa Fry (1—-2—20)
(ssturd) aloe GgSuh Cancion
Saourarg; AapVoarars sims Carevedul Guugrev.
ips Gs worsen FH;

ACF eninrer (paliséemBaQA Hare H saith craioir

serGsr,
erin,
sure p Sar sorysGQo Bf SEO FOS SHS
(20)
2an)
uGu! ad GuGsenmno SuG gs.
eweuad QwOecO6 peSue_s (1—2—21)
OonsMsurG Queubsiumdenwu ertotsam
CGaimaGe epson.
gyito
ig
.

aromauraecr afeaenren Ginsr Din, wr sus ROTHQf bine

pi
Qacr Store AD, ppsorcra pe p Cure sa
ahi ob QmésGer pagnaGQaanrn mS Bardo ad Caps
GADD
sf
AeréeGuoanrrecr, Bonsusd wagsruri) Bavesreav sar;
uur gira, (21)
(4) Antaryami Adhikarana.
The Person existing in the eye is decided as
Paramaiman according to the Antaryami Brahmana.
The Antaryami Brahmana itself is to be discussed here.
ANTARYAMEER ADHIDAIVADHILOKADISHU
TADDHARMAVYAPADESAT 1-—2—19.

Antaryami (the inner Ruler) found in the passages contain-

ing the words Addidaivam (in Devas) and Adhilokam (in
worlds) eto. is Paramatman, because His peculiar attributes are
mentioned there.
 VEDANTA DEEPA 1-2-19 117

‘In Brhadaranyaka it is said, ‘who stays

in Earth, who is within and beyond the Earth, whom
the Earth does not know, whose body is the Harth,
who, existing within the Earth, controls it, He is your
immortal Atman.”’
The question is whether Antaryamin mentioned
in this and similar passages is J/eeva or Paramaiman.
Opponent says it is Jeeva because in the still later
portion of the passage, it issaid Drashta, Srota, Manta
(‘One who sees, who hears and who thinks). The
function of seeing, hearing etc. is that of Jéeva; and
Paramatman, an All-Knowerand Knower always, does
not need or depend upon senses, eyes, etc. for
his knowledge. Also by the passage, ‘There is no
seer other than this, etc.” which occurs towards
the close, any other seer is denied. It will not be
a correct interpretation, if, by the word Ata: (which
denotes the person mentioned already) Brahman is here
referred to, for there are, other than Brahman,
many Jeevas whoare seers, hearers, ete. If itis
taken that Ata: refers to jeeva, it is correct; for,
there is no seer other than jeevas. Paramatman
is not a ‘seer’, for his knowledge does not depend on
the organ of eyes, etc.
Answer:Beginning from Prthvi (Earth) to
Jeeva, itis said that the person is within and is
unseen by them and controls them i.e., Universe.
This cannot apply to any Jeeva. Soatso the attribute
of complete Immortality. Besides, in respect of the
words Drashta etc. at the close, Brahman can be said
to be a seer and hearer, etc., as stated in the passage,
“He sees without eyes and hears -without ears.”
So “seer” here means a person who gets the know-
ledge of a thing with its colour. Similarly ‘ hearer’
means a person who gets knowledge of the sound,
118 VEDANTA DEEPA 1-2-20

etc. As regards the passage, other

“ There ig no
Seer”, the word Ata: means Paramaiman, bebecause
a seer
though jeeva is a seer, he cannot be said to
in the same way aS Paramatman who sees without
being seen.
NA CHA SMABTAM ATADDHARMABHILAPAT
SAEEERA CHA j1-2-20:

Antaryam11s not Smarta (mattér or Prokrt1) asthe attr1

bute, unthinkable with reference to Prakrt:, are mentioned,
{Similarly ]. 1t cannot be jeeva either.

UBHAYEPI AI BHEDEN4A ENAM ADHEBYATE 1—2—21

Both the followers of Kanva Sakha and Madhyandna
Sakkha describe Antoryam: as being other than jesva

The passage Atmant Tishthan in Madh-

Ya

eet
yandina branch and the passage yo Vignane in the
Kanva Branch show that Antaryamin is something
other than J eevatman.

(+) aT 19-2-2.
aaafirad meer”
&
renee “ay mT wT
Taney, qaatta oftazafed ette:”? erage”?
zerel fe serait afaaaa ¢ sa qeaefe daa:
mrarrqerpata qa Ta: | wierataamasaenrdtat afatara
tearelanta TITAS TAA Tata | AAT (etereTeaz-
a: oe fa a aeafierar yer opt [rarccs—saea freala:
|

,
aafaa”? ef
ERATTA RTARTA, fe (quataa
AQ aT BIAS AA’ late TIT sentorrfrgetcen

Gaara
ffée aqat feat
vt adda
TR |
(Serena: we?
(Gard:—oeeenitaore: »ea
RAAT TATASA: RR
 ~
azteagra: 1—2—23 119

LAAT eSATA
x ~
Perea fe TeRROT TATA TARA 5 Gaga aa-
x
AAT |

faararfear | ae, \‘crerea: 90 (GR SeaTHATA

eR
qarsaframera Ks gerd aateae eT aaa
fexad | Saat a sarge; aftg qatar ffs: 11231

SUIT-ATATA | 9-2-2.
ATAPAI
Cafmea”’ (arma areca
TSA UTS TROT:
freerTATAT UR
sae
BI
fa wexnarfeauraifary yl
HYSHFUsBUIAgQoraerHaesort O.

Sip gxGerargSea
Pat
(‘CGap” sToT SHY Qerirjenmuj Ger
@epasuuQaang.
pp resp)
geGa ‘arog
Sar ggr cor Cargsuucege OrbowrarG) gar psorGue
Cid 9 Ses ent wri.)
AstaCa gs sons errs gs parr. Garudags§Go, Dati,
TED, HPa pong” ‘sran sgar gs Ki sera OCuTen p Gor
(pera sis GhronsorrGn REE HE Sr oI wrss asromriug
Go srarn georwi Es oC sr, 266 urd senu” srarajd;
‘gia po 8 epi, Gwent or8 gin, CGuewrer gi” cara & Ber
aréumacr (ipo Dw MpulsémBenwuyld Serdarwjin @)Frevay
erat ster spun SariRog. cps ‘2SCHFWIN’? Gres Dl
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{GescicugeGw sromcui_oeduugsie gens Cure
ACF ER SSereoiwuirid Hliijenin wer srw HUI WTuIEZs s
ws

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asor Gurmerrmb. QamaGCGn geprOueug pws
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(sprin wi
tgBeher pi GueraGeter om Cuerergy sre @)a car
Th amunag 6s
epours@aSurbh gsr 5S DG
120 Gaugmbs Su. 1—2—22
Mnvs
su. SarsoroaGuy agowd.
eT ear D508 Goorer Sefer min
WsaCa HamsrsGZ
ps Bars aur
aca
oflesr min cran&
wr AG Fazer ura. BGurcerg QATI CF SESDOSG
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og ari sioreag——urE soOucugs Cerr_as GiunGe,
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au dir ev YSHSOHE HS G0 7 OM or x 1posr

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Geuuir ib.
on O61 5Ser Cluriorre g— *
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DJ UU
§ Stu B] Yves Ola woe 3tG)e: (1—2—22)
ETBTAMAYGUUOOVSSTL_UWGYIN Caudgestemio Gurnresp
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desew) Geoormazrs gm Hu Geugsirev.
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wit orgouapbSuo1rGa
OF eet tg.
eresrercs
Be QRH sreunsafler
us
eSueb urint ocean Oeres or srw.
o'GropcrGuseuuuGseruurers GugsGrer.
HO Uvagemr@ene
a. asGe V0 Ho,07 GI Q_6 emer (1 —2—23)
GagurGéotu sem Corpsman GCeuiGperGnp
PON Guus Omg*sF CerarouuGug Was Swe m,
69 Su SD)ILOGUT MM).
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no upsléa
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apap up @- Gog? se 2g wsovr (ip B Iuscora|er sm
Cesnterd Gurersrs om CrsntorGu @Maeed. BGO &
 Sui 1—2—-24
Geustées 121

ure Oe oréqnSucro. ‘wgapors vuirgtus. eterp

aréuin Seleréarc_o gin Qone Carus Mor & (HF 9s"
Qe Urigsrsr Sangeet gin Cagparasr scraro Gumrcper
QuDV ST EDOM uTiog Sor sHUsF OFETANS GFL_0. eo. Hpi
Qin Suderaé eri.
gin GaigparaG) Qumrcmer Hb,rer
gquGurg ere OFrdaamuliyjo &fur@p gs. ‘90 &o7Su9 gyi
ym

Gwevr ot gtd Ginavrestausn? crest 2) 565r Qurcmer.

MUSETLWo
8
gir Coors
S
gaudraeaere_o oid Ciwewrard) sorGw
cre
werGap Gurmear Oerorargrin, ‘TUGhEFHHGH Corer
UTS
7 Ben we) e Ciwreraes? 6Tea>rid Gumrcer Glarera
SIO, ‘HsGger2aporr gs wi? ston Par Mi arsuid Lens
EGESL.
eh GLTUIBUTEUTES — TW ESEOAIMAI BST AMT (1—2—24)
Users agtu ao nmenem Cur su GQougreayio.
“Gam anovain giv, saad F691 mn «87a gl,
SEG arg,
LUST
araAflurar Gagner, srpg loreal,
ADO wrgb, wHOOseerh anew. Qasr
Dac Teor sHsOHa Gd DBSsworarZazpen”, cre LH!
BW

Qeresver 2 (hasib Uti sSirasCa BHD.

Quacra srramanhmuu ged (95(hFwtb) BF GOT E
i
RLTSS Coro ¢£9o sroréaou WTUGF seo SIGUTD
ACEseorercs sGu CarararGaxmr@GuaRn iUfaranpep
Qur@asgrgresurGe urorgsorCau QOae Oo, aréSuea
Solon Rm PUR azo.
(5) Adrisyatvadhikarana.

In the previous Adhikarana, is proved that

the person who is seeings without being seen is
Para-Brahman, because the *quality of seeing is that
of a chétana. What about the passage in Mundakopa-
nishad where the’quality of seeability is not mentioned?
Answer is as follows—
16
122 VEDANTA DEEPA 1-2-22

ADRSYATWADIGUNAKO DHARMOKTE 1—2—22,

‘The thing with the attributes of being unseeable ete., is

Paramaitman as qualities pecuher to Him are mentioned .”’
In Mundakopanishad occur passages begining with
Atha Para yaya Tadaksharam and the passage Aksarat
Parata: Para:.
Opponent says that in the first passage
what is referred to is Moolagrakrti and in the second
Jeeva is referred to. For the word Adrsya means that
which is not drsya. When a thing is said to be ‘not a
horse’, it must be at least an a horse
animal like
such as, a mule ete. In the same way, when a thing
is said to be one (not to be seen), it must be some kind of
matter like Drsya (that can be seen i. e. this material
world.) Therefore it isargued that Akshara having
the attribute of Adrsyatva is the matter, Modlaprakrt:.
Also in the later passage A&kskarat Parata:
Para: (which means something beyond Akshara),
the opponent says, only Jeeva must be intended,
The word: Parata: is to be treated as an adjective to
Akshara (Prakrti), the meaning therefore being jeeva
is beyond Prakrti which in its subtle form is beyond
this world Kshara.
Answer:—Later on, the Upgamshad says: —
“Who is all Knowing and all Pervading with a will-
power, from Him springs Prakrtias Names, Forms
and Food i. e. Karth (the world of sentient (C/Aut) and
non-sentient (Achit) beings and things.y’
Since what is referred to here is the World-cause
(i. e.Brahman) what is mentioned in the earlier pas-
sage Bhootayonte Akshara (Akshara being the womb of
all things) must be same Brahman. Even what is
referred to inthe passage as Aksharat Parata: Para: is
also Brahman. Here, indeed, the word Akshara means
Moola Prakriti. But the word Parat: used afterwards
 VEDANTA DEEPA 1-2-23. 123

the word Aksharat should mean what is beyond above

Akshara, Prakrti; that is Jeeva.; and so Para: means
what is beyond Jeeva, Thatis Brahman. :22)

VISESHANA BHEDAVYAPADESA BHYAMCHA NETARAW 1--2 23

Because of the distinguishing feature and direct, expression

of difference., the thing mentioned here is neither Prakrti nor Jeeva]
In the begining of the text there occurs a passage
KasmnBhagavi vignaté sarvam Idam wighatam
bhavati meaning “By knowing which, everything
becomes known.” A knowledge of Prakrti or Jeeva-
cannot lead to a knowledge of everything; this disting-
uishing feature of knowing all shows that this has
reference to Brahman only.

sreararaa
The passage Aksharat Parata: Para: has been
interpreted already; it expressly says that Brahman
is beyond Prakrtz and Jzeva. (23)

ROOPOPANYASAT CHA 1-274:

Becauee a form peculiar to Brahman ia mentioned here in con- ,
nection with Akshara. >

The further passage in Mandaka is,

“Heaven
‘head; the Sun and the Moon are his eyes; quarters
his is
(like East, West, South and North) are his Hars;
Veda is his speech; Air is his Prana (breath-);
the Universe is his heart; and Earth is. his feet. He
is the inner ruler of all beings’. A form*of this kind
can belong only to Paramaiman and not to Jeeva or
Prakrti. (24)

(&) Fatat:
bat
Araasatasyatel |

fared
srapa, feramaaa Saret aueeaft | aa a
gfe ae, (qesatd Saree”
124 aqreadra: 1—2—26

aI
cua, fet Fare, wae waafrn, sa Ff
daa: erraatlag G4: wa: Saree sTeral, Zaa1-
fate, TaTH_a aay TET aay ;

fegaesta |fasraa—at a onan fe ave asi

farmer aa fefifa saa, see a, fared ear.
wea”
aia
fAfee:
(Gf
Samraferd se
RATT; Bat
wa
wt
Sarees TTacrat
sat ard (aes: —Farerez-
|
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area
ABTAAARTATGASTL,
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eff fasta: mes
AMAIA Salat
¢ ¢ ™
9-2-2e- |

ghey:
aT BTA
Seiad;
|
agaist
eprafeatamrapeaterania
agar
|

STH: ge et erat Barter waTeeag$a-

Sarre waiireraeey
|

(“offal agdt aeaaat’, “at aad wer fast aaiea’” gfe

tarts RATEEIHS HATA TATA TETfag

|
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|

(Garea Farmer caiman featacr ATO SATE

Ferfe setae) arfarati, “a a et atanht Sarat gesfaei
 Bareadra: 1-2-28. 125

qeis-a cased Aa (eft Sarwar aterasfafad stad |

eeetiara sTsueardaats Teas wastes =

a
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“get wag {gga at fafa
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aafeerdiza ar
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126 aaqreadia: 1-2—-31.

1)
ATETAAMA: | 9-2-3 9.
aPTera:-Se , AST aera anarfaqrarea-
aentenerait aeftirart asad 2 etl
aa SSaTA: CATT SSPRAN Soret: sardad Aq—
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feet
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Sears:
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|

Sear gaa merase sacra aaa

aurdtidndataaa asad af: srorefa frera, Cert a ug
|

fara
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(6) Vaiswanaradhikaranam
[Passages in Mundakopanishad where Brahman
stated as having all worlds as orgams were considered
is
132 VEDANTA DEEPA 1-2-25
in the previous Adhikarana. Now such passages in
the upanishad of Chandégya are to be considered. ]
VAISWANARA SADHARANA SABDA VISESHAT 1—2—25.

Vaiswanara 1s Brahman, forthe word, (though 1t can connote

Brahman and some other things also,) here 1s associated with
enumeration of quanfications peculiar to Brahman, and sons to be
restricted to mean Brahman only.

In Chandogya it is said that Gawtama and

others went to King Kaskeya and sought knowledge
of the true nature of Va:swanara.

They said, “You know the true nature of the Vas-

vanara Atman. Pleace, instruct us.’”’ After hearing
from them their ideas in respect of Vazswanara, he
replied as follows—“whoever meditates on this Vazswa-
nara Atman, though indeed limitless, as limited by
a body “with organs, eats the food existing in every-
thing in the world”. The word Pradésamatra means
‘“‘Limited as possessing organs” (head to foot)in the
manner noted in the previous sootra.
Opponent says, meaning of the word Vazs-
‘“Tdhe
wanara cannot be fixed, for it may mean one of these
(1) digestive fire (in the stomach), (2) the third of the
five elements, (8) Agnz Déevata, and (4) Brahman; for
in the srufis the wordis usedin‘all these connotations.
Here, it is possible in the context to apply each one
of the above connotations.”

Answer:—The text starts with the query, “which

is our soul, and which is Brahman ?” and later on, in
the passage, “who meditates Atman Vaiswanara” re-
peated a number oftimes, the word Vaisvanara is used
in the place of and to connote Brahman. Hence it
must be concluded that Vaisvanara here means the
indwelling Brahman. (25)
 VEDANTA DEEPA |-2-26 133

SMARYAMANAM ANUMANAM SYADITI 1-2-3236.

Tbe description of the form given here in the above manner

brings to our recollection similar description of Srahman’s form
elsewhere and leads to the inference that what is tmtended
here is Brahman.

The passages elsewhere are (1) from mundaka

which has been referred to already, (2) passage a@

quoted from a smrtz meaning, “‘Brahmins say that

heaven is his head etc, etc’,
The same question as to ambiguity of expression
iS again raised and answered—
SABDADIBHYONTA:PRTISHTHANAT CHA NETICHET NA TATHA
DRSHTYUPADESAT ASAMBHAVAT PURUSHAMAPI CHAINAM
ADHEEYATE 1—2- 27.
If it be argued, ‘No, because there are @ specific word and
other points against, and because it is said to be inside the body,
Not so, because meditation in the manner is taught: also because
of incompatability: and because also he is called Purusha,

In Agni Rahasya of Sukla Yajurvéda dealing

with the same Vaisvanara Vidya occurs & passage mean-
ing, “He is this agnz WVaisvanara.”’ Were the
word Agniis used as equivalent to Vaisvanara. Hence
it is argued that Vaisvanara cannot be Brahman.
Again, in another passage in the very Chandigya,
Vaisvanara in the heart, mind and mouth is sup-
posed to be three Vedic Fires (Garhapatya Agni
Dakshinagni and Ahavaneeya Agni). Still further, it
is said that the five Prana-Ahutis ) performed before
meals) are toi be in Vaisvuanara. From the above, Vais-
vanara 1s identified with Agni in the stomach; and
still from. another passage of Agni Rahasya, ‘who
meditates on this Vaisvanara Agni as having a Paru-
sha-form and being within the body”. The statement
that Vaisvanara is within the body shows that it is the
134 VEDANTA DEEPA 1-2-28

fire in the stomach. (It is to be considered as Puru-

sha Vidha as its heat pervades Purushakara, body).
Hence it is argued that Vaesvanara is the Digest-
ive Fire.
Answer:—-The fire referred to is not the ordinary
fire or Agnz; but the reference is to Brahman to be
meditated upon inside the Agnz as its soul. Because
the Roopa or the form described in the previous
passage cannot apply to any body but Brahman, the
form being described that (heaven is his head, etic, .etc.)
all the three worlds form his body. The word ‘Puru-
sha’ is used in the passage (who is Purusha is Vaisva-
nara)in Agni Rahasya refers to Paramatman as 18
seen from the passage, “only Pursha is this whole’
in Purusha Sookta. (27)
ATA EVA NA DEVATA BHOOTAM CHA 1-2-~-28.
For the same reason, Vaiswanara is neither the Agni deity
nor the third element (because varsvanara is' described
as having the three worlds as his body and is namei Piurusha\
SAKSHAT API AVIRODHAM JAIMINI: 1—2—29.
Jaimini says that there can bo no conilict 1f the word Agni is
understood in a direct way [1.6 ip an etymological sense).
In the previous Sootra (27), Badarayana has ex-
plained that the word Agnz denotes Paramatmanin an
indirect way, by understanding by the word Agnz the
soul in Agnz. Jazmin is of opinion that, “if Vaisvanara
is taken
etymologically-—thus Vzsvésham—Naranam
Neta “one who leads all men’’-then in this sense it
denotes Paramatman, 80 also the word Agnzis to be
taken as combination of two words Agram and Nayati
(that which leads upwards); this quality obtains only
in Paramatman. Hence no objection.
Further question is raised as to why should a
limitless person be spoken with limitation. The
ahswer 1s, -——
 VEDANTA DEEPA [-2-30 135

ABHIVYARTERITI ASMARATHYA: 1—2-30-

“It is stated as limited because it is then easy to meditate upon.
Opponerit asks—Paramatman is unlimited and
immeasurable. How is he then said to be Pradésamat-
ram limited by heaven, Sun. Water, Earth, etic.?
Answer:—only for the purpose of easy meditation.
Why Paramatman should be endowed even so
with organs is given by the sootra—
ANUSMRTE: RBRANART: 1-2-31
“*It is for the purpose of meditation’: ssys Badari. ‘This is one
form in which meditation on Brahman may be madea

Why should the meditator’s organs (heart, mind,

chest, etc.) be described as Agnis and the place in
which Agni is placed (Vedi), etc? The Sootra gives the.
answer—
SAMPATTERITI JAIMINI: TATA HI DARSAYATI1-2-33
Jaimini says ‘Itisfor the purpose of making Pranehuti as
Agnihotra; *ruthi says this.

Every meditator of Vaisvanara should think the

Pranahuti performed by him every day as Agnthitra
(Vedic sacrifice). (Note—Generally a Brahmin before
he commences his meals puts into his mouth a
small quantity of food with ghee five times uttering
some mantras. Here the meditator is asked toimagine
this offerings of food as Agnihotra.)
In Agnihotra secrifice. Agni and a platform to
place it on, etc. ,are necessary ingredients. Hence to
approximate the Pranahuti to this sacrifice, the Ufa-
saka is instruct- ed to imagine the organs of his
body as such ingredients). The above injunction is
clear fromthe passage meaning, “Thus the learned
performs the Agnzhotra.”
«|
136 Bareadiq: 1-3-1.
AMANANTICHA ENAM ASMTN 1.-2-33
The Vaisvanara Paramatman isssidto be within the body of
the meditator.
Paramatman is to be worshipped by making
As
Prana Agnihotra, He is to be meditated upon as being
in the body. For that purpose, the meditator’s organs-
head, eyes, heart, and Feet, etc., should be medt,
tated upon as the organs of the Paramatman 1. e. hea-
ven etc. (33)
The Second Pada Ends.

TIAN Tila: We!

(3) qeareada FageaTa | 9-2-3

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GF QeraonGurg AOssugure LBacur Dl 6) & rev DIL

auFrarhrageanu Ooi uIGo AdrrigH9OH Quo upp gi
(Qa Garg enuagsr-urar Sacllasaperor airgsunprengsuir oo
eparmb wri ss Bea Qsnuk sg. (6)

THIRD PADA.
(1) Dyubhvadyadmkaranam
In the third Pada as in the previous Padas
some Vedanta Texts are discussed as to whether
they refer to Paramatman or any other thing.
The texts taken here are thought by the opponent
as being more explicit in favour of his view than
the texts examined on the 2nd Pada. It is shown that
even the text containing characteristics of Jeeva
or matter refer only to Paramaiman.
DYUBHVADYAYATANAM SWASABDAT 1-—-3—1

The support of heaven and Earth ete is the [aeramatman’ be-

eause words which apply to him only are used
The text for consideration is in mundaka, ‘In
whom heaven, earth and the world between are
 VEDANTA DEEPA [-3-1 141

interwoven as wellas the mind with all the senses;

know only this Atman. Leave off thinking of all
other words except those relating to Atwan. He is
the bridge (Sétwz) to immortality”
Ouestion :—Whether this supporter of Heaven,
Earth, etc, is jeeva or Paramaiman. It is jeeva,
because he is said to be the (possesser) (supporter)
of manas (mind) and the senses, also later on, as
connected with blood vessels; and again he is
described as being born.
Answer:—No! He is described as the uncondi-
tioned Atman and also as the bridge to Immartality.
These axe attributes applicable to Brahman
only. For if is said, referring
to Brahman,
“Surrounded by blood vessels, heart hangs like a lotus
slightly opened; therin there is subtle Akasa. The All-
pervading Paramatman is seated there and, without
being born, he is born as many”. As for the connection
with blood-vessels and being born as many, these quali-
ties are seen in Vedic passages as applicable to Para-
matman also. Here the word Atman means one who
pervades all, controlling them. He is called the bridge
because he leads to immortality. He is born and
lives in the heart without losing his glory for the
purpose of being meditated upou by the world.
MUKTOPSASRFYA VYAPADESAT CBA 1-3-2

jeevas. it
Also because is said that he is to be ] reached by the freed or
relesed
It “then having shaken
is said in the mundaka,
off all his merits and sins (good and evil), the
meditater, freed from matter, attains a close likeness
to him”.
142 VEDANTA DEEPA 1-3-4
‘The enlightened person (Vidwan) free from all
names and forms attains the Devine Purusha greater
than the great,’ thus, he is said to be the ultimate
attainment; hence this refers to Paramatman and
not a jeeva, who according to the Srutz is the
attainer, different from the attained object.
NA ANUMANAM ATACHABDAT PRANABHRT CHA 1—3—%

What is denoted here is not Prakrti be3ause words applicable

to it are not found here; (similarly) /eevatman too.
Anumana means what is inferred by logic or
inference; that is Prakrtiz, The reference here is not
to be taken to Prakrti (for want of words relating to
it); so also in the case of jeeva
BHEDAVYAPADESAT 1--3—4.

a
Because the distiuction between jeeva and Paramatmoan
is noted.
“Deluded by Maya which is under the control of
Paramatman the jeeva becom es subject to pain. When
he=jeeva realises the controller (Paramatman) as dist-
inet object from himself through loving meditation, he
gets freed from pains, and attains His greatness and
glory” The above passage shows clearly thatthis
Aiman is distinct from Jeeva.
PRAKARANAT CHA. 1-3-5
Because of the contex talso. It begine with the passage,, “Then
the Higher knowledge. e , meditation, by which the Akshara (Para
’
1

Brakhman)is reached.

In the fifth Adhikarana the second Pzdaof

Akshara mentioned in the Mundaki~amshad in the
begining is proved to be Paramatman. Since the passage
under consideration-here occurs inthe same context
and is a continuation of it, the Atman referred to
here should also refer to the same Paramatman.
 VEDANTA DEEPA 1-3-6 143
STHITI - ADANABYAM CHA. 1-3-6.
And because of the two, shining and Hating.
The passage to consider here means, ‘‘ Of them,
one eats, enjoying the taste of the fruit (Piddsala);
the other without eating shines with great and aill-
round brightness.”
The Paramatman is said to exist (in the body)
shining brightly all-round but without eating the
fruits of Karman; and the Jeeva being subject to
Karman eats such fruit. Therefore, Parmatman is
said to be other and different from feeva. Thus the
person mentioned before as the abode of Heaven, and
Harth etc., and as the Bridge to immortality is not
any Jeeva.
The object of this Adhikarana is to remove the
doubt raised hy the opponent to the effect that
though the Mnndakipanishad has been demonstrated
to refer to Paramatman in the subsection II (Adika-
rana 5), still (the opponent argues that) as the continu-
ity (of the discussion of the subject) is broken by a
reference to Nadee Sambandha and having many
births this passage under consideration cannot but
refer to Jeeva.
The interposition of Vaiswanaradhtkarana between
Adrsyaitwadimkarana and this Adhikarana, in spite of
these two Adhukaranas being started about one and the
same’ Upanishad or Vidya, is due to the fact that in
the Va:svanara Vidyat he whole world is described as
the body of Paramatman just as it is described in the
Mundaka which was the subject of discussion there
(1—2—5); that is why Vaiswanaradhikarana got
its place next to that Adhkikarana.
144 aaieagye:

(2) AEN ARTATSEDISAT!

faq aaa areata arafasiarte a
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 ‘Ceugmbs Sud. 145

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(2)
(2) Bhoomadhikaranam
In Chandogya itis said, “when enjoying which
he does not see or hear anything else, nor meditate
upon anything else, that is Bhooma, the big.’’ Whe-
ther the thing denoted here by the word Bhoomza as
being fhe highest bliss, is Jeeva or Paramatman ?
The opponent says it is Jeeva for this reason—Narada,
 VEDANTA DEEPA 1-3-7 147

troubled with Samsara and having heard that

when one realises Atman he crosses grief, requested
Sanatkumara toteach him Brahman. Sanatkumara
replied that Naman is Brahman. Being dissatis-
fied, Narada asked if there was anything higher;
Sanatkumara replied, ‘Speech is high and it is
Brahman.,” This did not satisfy Narada who put
him further questions; step by step he asked up to
the point when Sanatknmara said, “Prana is Brah-
man”.3 At this stage further questions cease.
The opponent now argues: Here Prana is Jeeva,
There can be no doubt (because Prana is said to be
the father, mother, etc.) Since no further question
is asked, it is to be understood there is nothing
above Prana (or Jeeva); what follows must be taken
to refer to that Prana only. So Brahman is a Jeeva
That is the point raised.)
Answer—True, questions are put step by step;
the answers stop with Praza. However, though
Narada did not put a further question, Sanatku-
mara told him, of his own accord, that Satya
is higher than Prana. Thus, He who sees, hears or
meditates on Prana (Jeeva) becomes Ativadin, 1.e.,
prides himself as meditator of a great thing. But
he alone becomes Ativadin who becomes Ativadin by
Satya, 1. ¢., by contemplating on Satya. Thus Satyo-
pasaka is meant here as higher than Prandpfasaka.
So Satya is to be understood as higher than Praza
and the highest of all. Therefore this Satya is to be
stated later on as Bhooma sukha (Great Biss). Hence
Bhooman is Paramatman.
BHOOMA SAMPRASADAT ADHYUPADESAT. 1-3-7.

Bhooma (the big thing) is Paramatman, because

to be above (greater than) Jeevca.
he
is stated
=
148 qeleadya:
[Bhooma (Bigness) here means a big thing, this
word being derived from Bahze.
The word ‘Samfprasada’ in the Sootra denotes
Jeeva as in the passage of the Ufanishad, “Esha
Samprasada: Asmat Sareerat Samtthaya Param J yd-
tiy: upasampadya (See Daharadhikarana).
DARMOPAPATTE: CHA. .-3-8:
“Because the attributes mentioned are appropriate only in the
case of Paramatman.”
The attributes referred to are denoted thus:
(1). This is naturally immortal; (2). He depends on
His own glory; He does not depend upon anything
else; (3) He is the soul of everything above and below;
(4) All this is from the Atman. (3)

(3) THAT AT | 9-3-9.

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 VEDANTA DEEPA 1-3-9 151

(3) Akshara - Adhikaranam.

AKSHARAM AMBARANTA DHRTE: 1—-3—9.

“Akshara is Paramatman, because of its being supporter of a

thing beyond Antoar:ksha (ether).”"

In reply to a question by Gargee Yagitiyavalkya

says, “Oh Garg:! Brahmins say that this Ahskara
is without measurement (not big, not small, not
short) etc.
The question is whether the thing called Akshara
is Moola Prakriti: or jJeeva or Paramatman. The op-
ponent says that it is either Prakriti: or Jeeva, and not
Paramatman. For. it is said, “What is the thing in
which ether is woven as warp and woof ?’’. From this
it follows that Azshara is a thing of which ether
(Akasa) is the warp and woof. This must be Prakrtz,
as Akasa springs from that. Secondly the opponent
says that this may refer even to Jeeva because Akshara
which means ‘not changing’ maynot apply to Prakrt:
but certainly applies to Jeeva who is changeless; and he
is also supporter of matter (Achztana) like Akasa etc.

Answer: It is to be noticed that Akasa is described

here as the Supporter of all things past, present and
future. That Akasa must be Moola Prakrts, which is
eternal. Anything that supports Akasa= Moola Prakrts
must be other than that. Hence we conclude that
Akshara is not Maola Prakri. Nor is it the Jeeva.
For, it is said, “Oh, Gargi! by the command of this
Akshara, the Sun and the Moon etc. are supported”’
The person who by his Sankalfa supports Chétana
and Achétana (sentient and non-sentient beings) must
be Paramatman.
 152 aareadig: 1-3-10.
SA CHA PRASASANAT. 1-310.
And that Ambaranta dhrti: (the support of what is beyond
Ambara-—Ether), depends on the command (of
Akshara)

The passages state—‘By the ;command ‘of this

Akshara (are supported) the sun, Moon,” etc.,
Here Prasasana means Prakrshta Sasana—*‘ Com-
mand that cannot be disobeyed.” This quality of
supporting by one’s own command all the above like
Sun and Moon, can apply only to Brahman. So it is
not Jeeva but Brahman.
AANYA -BHAVA -VYAVRTTE: CHA.1-3-11.
“Because of the repudiation of Akshara as being other than
Brahman ’

In the passage, “Seer without being seen” etc.,

Akshara is described as seer without being seen. Such
Akshara cannot be either Jeeva or matter. The
Pradhana (matter) cannot be a seer, and Jeeva cannot
escape being seen by Brahman.

(v) dalaea PATENT: | 9-8-9.

Tarrenaera, “A: Beer ar eaasar-
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(apselev Sis oor tb Uatr cruOe
9 gin DoH uTrrsesu@
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apsUuser. Saw 51 aris any aTorps ps CGsCans sf
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|
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5 Tr

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ur$ osorermsonaCe pus Bie Qelgs py enags ses
uG 2G og.
 VEDANTA DEEPA 1-3-12 155
UBEETTE Cpt éSuj HM cotiorS Sams
reyes (Hin Cirevresr icpaszGlerart: Qurcmer.
Crore wpssrgs

(mOsreEe
aor og Qumrcmer.
8 csrorugshR cper
SuruiymHawM guru? s
Qeravciiu.
corp arasugs
tar
Eo
Sure OFWwIIOS puGes OFraewue_ wast cer MUG.
QDeev Gulash ahagMeH, sraxvug wpHapcpalar
se 0 cnmaarnGe Doha amaGerar mugsgGes 20)
Carmheacsr urr oro Ger§isau@s pO sero MoraGosr
srlb. QsvaeraGa Qe 8! sam Asaras «org.
SuTuBari stor GC
repGarin orerng
H2JALo eaJ
Tarp (per Fara sCerQ@ waa Genuw UNaassGar
sutu Set worarer g CGaG por am sarosn Cl mas.)
wear pl,
(12)

(4) HekshatiKarmadhikaranam.
EEKSHATIKARMA VYAPADESAT SA: 1-3-12

That which is, the subject of the act of being seen is He Para
motman because His qualities are mantioned.
[Note—Sa: is used in this Sootra; but it is not
found in the others. However this word is always
understood to be included in all adhikaranas here,
Sa: in all cases means Paramatman. The object of
special mention of Sa: in this Adhikarana may be
to denote that the person seer and the person contem-
pleted on are thesame. So the meaning of the sootra
is—such a person both seen and contemplated on
:
Paramatman.)
In the Prasndfanishad in answer to the question
of Satyakama Rshi Pippalada says, “He who medita-
tes on Parama Purusha by means of Pranava (Avm) in
three matras (as distinguished from one or two matras
mentioned earlier) is led up to Brahmaloka by Sama-
mantras; there he sees Purusha (as being higher than
the high Jeeva residing in the celestial city.
156 VEDANTA DEEPA 1-3-12
The doubt is raised as to whether the person ind1-
cated as the. object of maditation and of seeing is
Hiranya Garbha i, e. the fourfaced Brahman or Para-
mapurusha.
The opponent says—He is Huranyagarbha, for in
the earlier passage it is said that one who meditates
on Pranava in one matra attains (advantages in) the
loka of the mortai, i.e. this EH arth;
one who meditates on Pranava in two Matras
attains Antariksha-Loka, the world of Ether; and the
one with three Matras attains Brahma-Loka. This
Brahma-Lika, being in juxta-position with Earth and
Kther, must be a Loka simular. i. e., a world beyond
and near Antariksha- and world of some Jeeva like
others; and the person whois seen there must be a Jeeva.
If it is asked how the words, “Jeevaghanat Parut
Param” willapply to Hiranya Garbha, the opponent
refers in answer to the fact that the four-faced
Brahma is higher than the embodied Jeeva whom he
creates and who are higher than the material things.
Answer? The person said to be the object of being
seen in that world is, later on, said to possess qualities
such as, being (Santa) free from all defects or sins,
(Amrta) deathless, (Ajara) not growing old, (Abhaya)
with no fear, and (Para) a high. All these qualities
pertfin to Paramaiman. Hence the Lika which is
the abode of that Purusha mustbe the Paramapada,
Highest Heaven. SBesides, this Heaven is described
here to be enjoyed by Kawis i. e., Nityasoorss (the
eternally free wise Jeevas). (12)

(%) TEX TUT: | 9-8-92,

aerator aenfers sagt aex goette Sar zear-
=
azradr: 1-3-13 157

Saat: arern, afta

aerararaeery capt fafrafe-
Ta aA SeAVSliT Aaa FECATAA SAAT: fe HUA:7
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amarante ga: 9a:; srereesaey yaTsmt sfafe-

Ca
STANT , ararraatsaaearardaa Gere— |

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Para at sear”
zemea, “aaa, act wears” (gerd SECRET META
aistaeeante stam, fafa
ara: aarféat:” ceHI-
ardafaassaecat: srt, efi sofas, “erst serrate.

AAT
safafee:, i
AaB: SBTAT:A TONAL , Gap STRATS-

ATTA
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wa adiftaa ara faet a Uy GITAISHTRIL THAT?

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afica: eff at semen ceresa:, afig waTAae wae |
=
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TATA | 9-28-98.
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 Gaisms Siio 165

SMUTTS SEF LYTLE. KH

wyausguo aseaeuvu-ge (|—3—19)
Houchest locvstaiwd Coum siren upaytwsnp.
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|
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166 Gausnbs Suw

aS eviotwes. wa eou2s, (1—3—22)

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Oupnarser summpoag DpEeSuproar, Gr6Tw gs Sov
g@erapiunever’’ ’ crear par D. (22)

Daharadhikaranam. (5)
DAHARA UTTAREBHYA _1-3-13.

Deahera 1s Brahmen as the qualities mentioned in the later

passages pertain in it.

In Chandigya Dahara Vidya it is said—“In a

small house in the form of lotus situated in this city
of Brahman (body) there is asmall (subtle) A&asa.
What is within it is to be sought and meditated upon.
The question is whether the Afasa is ordinary
Atmosphere (Ether) or Jeeva or Paramatnian.
The opponent says that Akasa means ordinarily
Ether; this is its well-known meaning. Again what
is directed to be meditated upon is not this Akasa, but
the thing within it (Akasa). For this reason also,
Akasa here means the ordinary Akasa.
Answer: The Dahara Akasa is Paramatman.
The pasages folowing prove this. Toa question as
to what the thing can be within the small Akasa
to be sought and meditated upon, the answer given
is that the Akasa is really not a small one, but one as
big as atmospheric ether, meaning there by that the
Akasa here is something different from the ordinary
Akasa. It is also stated that this Dahara Akasa
 VEDANTA DEEPA. 1—3—13 167

supports the Heaven, the Harth, the Sun, and the

Moon, etc. Again, the Sruti raises the question as to
whether the Akasa within the body should not be
affected with debility when the body is weak in
old age, and answers it by saying that the Dahara
Akasa is not a dependant of the bodyand so

affected. Hence it is called, “Etat Satyam Brahma

it
is not

Puram’ =“Brahman, this changeless abode of all.”

(Note the word Brahma Puram wmoust be taken as two
words Brahma and Puram, the later being an
adjective of Bra/fman. This meaning is different from
the word “Brahmapfura” inthe previous passage which
was taken to mean the body as it is the abode of
Brahman.) So, it is to be concluded that as Dahara
is referred to as big as atmospheric Ether, as the
supporter of All things, and asa thing not subject to
sufferings or changes, it is Paramatinan.
Then what is to be sought within Dahara Akasa
is described as, “within this are grandly gathered all
virtuous qualities?’ Next, there isa summing up in
these words, “Esha Atma Apahatapapmia..... Satya-
sankalpa:.” This is Atman which is free from all
defects and sins, not aging, deathless, not afflicted
with grief, nor with hunger, nor with thirst, possessed
of objects of enjoyment which are eternal, and
possessed also of unobstructable will or Desire.” This
passage gives usa description of Dahara Akasa and
its qualities. The Srutzs goeson to say that he who
meditates on Dahara Akasa with all its natural
qualities above- mentioned becomes free to travel
over all the worlds as he pleases. Thus we conclude
that Dahara Akasa is not ordinary Ether.
The opponent further argues that since Jeeva is
mentioned in this Dahara Vidya as having the above
mentioned qualities Apahatapapmatwa, i. e. freedom
168 VEDANTA DEEPA 1-3-13

from all defects and sins etc., Dakara Akasa should be

Jeeva.
Answer: True, in Prajapat: Vidya these qualities
are mentioned in connection with Jecva; but these
qualities are manifest in him only by the Grace of
God when he leaves the body; and they do not come
into light when he isstill living in the body and he
(in the body) subject to suffering etc., waking, dreain-
is
ing or sleeping.
In the passage under consideration Dahara Akasa
is said to possess, even when in the body, all the
qualities above-mentioned as well, and at the saime
time, as qualities like the support of the World and
the control of sentient and non-senticnt things. All
these qualities cannot be thought of in connection
with Jeeva.
GATISABDABHYAM TATHA HI DRSHTAM LINGAM CHA 1—3—14
“Dahara Akasa is Brahmen’’ Because of “‘approching’’ and the
use of the word ‘ Brahma Loka" as_ Such is found else where. Each
of these itself 1s the distinguishing characteristics.
There is the passage, ‘Just as persons anawaie
of the ground in which a treasure lies, pass over and
do not know the treasure, all Jeevas move towards
Dahara Akasa everyday, yet do not see it. The object
towards which the Gat or movement takes place is
necessarily different from that which moves. ‘Brahma-
Loka” here means Paramatman.
Such description of movement towards Brahman
is found in Chandogya Sadvidyaetc: “People during
their sleep approach Sat, but do not know it; and
they come away from it without knowing’, Also
the word Bramha Laka is used to ‘denote Brahman:
Thus in Brahadaranyaka. “Oh ruler! this great
Atman mentioned before is “Brahmaloka’”’,
 VEDANTA DEEPA 1-3-15 169

Besides, it is not necessary to refer to the passages;

the matter is clear from the very words used here.
When the passage now in question says that Dahara
Akasa is approached by all persons, it must neces-
sarily refer to Brahman. The word Brahmaloka is a
compound word meaning a loka being Brahman (Karma
dharaya—Compound) (Laka here means what is enjoy-
ed], and not loka of Brahman. This may be compared
with the word Brahmapuram used earlier, “ tat
satyam Brahmapuram’’, which means the body, city
that is Brahman itself; contrast this with the word
Brahmapuram, “yadidam asmin Brahmapurée”’ in the
beginning of the passage, which means body, city of
Brahman according to the T'atpurusha Compound]. (14)
DHRTE: CHA MAHIMNA: ASYA ASMIN
UPALABDHE: I-3-16
Because the greatness of the Paramaiman i. e the support (ef all
things) is mentioned as existent in Dahara Akaea.
The power of supporting the world is
the special
greatness or glory of Para Brahman as established by
other Upanishads, ‘‘ He is the Rulerof all, the Lord of
all beings, Protector of beings. He is the protective
bund (Széu) to prevent the worlds coming into
collision (i. e.) He protects every substance and its
quality in the place where they should be kept. Simi-
larly here also is heard, He is the bund and the
‘“‘

supporter’ and protector of the worlds preventing

them from confounding contact with each other.”
PRASIDDHE: CHA 1-3-16.
Because the word Akasa is well known (in Veda to mean Para-
matman).
22,
 VEDANTA DEEPA 1-3-19 71
caused by his merits and sins, and who by attaining
Him by means of meditation gains his natural or
original status. But here Dahara Akasa is described
as possessing these qualities ever shining (not hidden
for any time).
Why then is the refernce to a jeeva? Answers is—
ANYARTHA: CHA PRAMARSA: 1-38-19.
Because the reference is for a different purpose.
‘The jeeva after rising from this body attains God
and ressumes his own status’. From this it is clear
that the passage is intended toshow the greatness and
the power of Dahara Akasa; that jeeva is able to obtain
these qualities hidden from him so far, only by
approching Him. This power is another greatness
like jagat—vidharana—the support of the world. (19)
ALPASRUTE: ITI CHET TAT UKTAM. 1-38-20.
How then is Paramatman described as small (Dahara)? This has
been answered already.
Opponent: jeeva may be described as small as he
is small like the point of anawl. Howcan Paramaiman
be described as small while he is wbhu—greatest of
all ?
Answer: It has been already discussed in the lst
adhikarana of the 2nd pada (in the 7th sootra beginning
with “Arbhaka.” It is so said only for facilitating the
process of meditation. (20)

ANUKRTE: TASYA CHA 1-83-21.

Also because jeeva resumes his qualities after attaining the
status of likeness with Him.
It is said, ‘‘When the meditator realises Parama-
purusha effulgent in golden colour, the Creator and
=
172 agra :
the Cause of the world, he attains the status of utmost
likeness with God after shaking off his karma and
freed from touch of matter”’, (21)
API SMARYATE: 1-3-22
The same is conveyed in the Smrti.
In the Geeta it is said, *‘ Those who have aitained
the status of likeness with me after getting the know-
ledge, are not born (into this world) during creation,
nor do they undergo transformation at Pralaya or the
Floods. (22)

(q) sfharfsacoy
aleaiea SAA: IBIVSN
soTEaTATA, LAG SATAY geal arate

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afia:—acqerfia: oaarta, “Senir aewera” gf

quaTeAa PaaS WR RI

eataaaare waraaseqas fia ficarre-are-

 Gagsrhs Sur 1-3-23 173

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174 Caarhs Sui 1-3-24

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 VEDANTA DEEPA 1-3-23 175

6. Pranutadhikaratram.
Daharavidya where Brahman is stated as limited
was discussed. Now kathdpanishad- passage stating
Brahman as measured is discussed.
SABDAT EVA PRAMITA: 1-38-23
The person stated as limited is Brahman, because there is antho-
rity itself for it.
In Kathopanishad it is said, “‘ There exists, in the
middle of the body, Purusha of the size of a thumb.
He is the Ruler of all Past and Future. -He is not
disgusted with this body’’. There are two further
passages in which also the Brahman is described
Angushthamatra (of the size of a thumb.) (1) “The
Purusha of the size of a thumb shines like fire without
smoke’’, (2) ‘In the hearts of people exists Purusha
of the size of a thumb as an indwelling soul.”
The question is whether the person of the size of
a thumb is Jeeva or Paramaiman because in the
Swetaswatara -U panishad, jeeva is described as of the
size of a thumb and that shining like sun he wanders
(in Samsara) by his own Karma,
Answer: True, the word Angushtha-matra is
common to both Jeeva and Paramatman. But in
Swetaswatara, Angushthamatra is stated as being sub-
jected by his own Karma, and so it is clear it is jeeva.
But here the Angusthamaira is'stated to be the Ruler of
the past and present. Just as the word Angushthamaira:>
according to word Swakarma etc. means jeeva in
Swetaswatara, here the word has to mean Paramaiman
because the word is used along with “Ruler of
176 VEDANTA DEEPA 1-3-24
the past and present’’. Hence the person indicated is
Paramaiman. (23)

How can limitless Brahman be measured by a

thumb ?

HRDI APEKSHAYA TU MANUSHY A-ADHI-

KARATWAT: 1-3-24
(Because of His existence) in the heart, and in consideration of the
{human) heart’s size; because meditation is to be performed by men.

Only for the purpose of meditation the Para-

Brahman is (said to be) in the heart ; and the heart
of upasaka (meditator) is small as a thumb; on account
of this, the limiting of the Para Brahman to the size
of a thumb is made here. The heart of a man is taken
here for limitation as only men are fit for performing
meditation and as Sastrais intended only for them.(24)
[Then follow three adhtkaranas to discuss ‘‘who are
eligible to perform the meditation’. This is an
interruption. There are two more later Sootras in
connection with this Admikarana [40 and 41.] where
this Pramitadhikarana is to end.

(\9) taarkeacoy

ATTA ASTIN: PATTT

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 Sqragte | 177

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«|
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STATA 1 9 - B- VN
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188 VEDANTA DEEPA 1-3-25
7. Devata—Adhikaranam.
TADUPARI API BADARAYANA: SAMBHAVAT
1-3-25.
‘Upasana may be performed by Beings even above men,’ So saya
Badarayana—‘because meditation 1s quite possible for them also’
It is said that the Sastra
about meditation applies
to men. Then arises the question whether the Devas”
are fit or not fit for performing meditation. The
opponent says, ‘‘No; it is not possible for Dévas.”’
Indeed, he admits that it was already proved that by
Sasira even the settled things (Siddha Vastu) can be
established and that hence it was demonstrated in the
first Adhikarana, that Brahman (a settled thing) can be
established by Vedas; also in the same manner, even
in the case of Devas, Vedas can furnish authority,
In fact, the Karma Kanda mentions Dévas and various
sacrifices are prescribed to propitiate them.
However, queries the opponent, ‘‘ What is the
authority for ascribing to them bodies, organs, etc.?”
and adds, ‘There is none, for, even Meemamsakas say,
“Vigraho Haviradanam Yugapat Karmasannidhi:
Preeti: Phalapradanam cha Devatanam na Vidyate.”
‘Devatas have (1) no body, (2) no action such as of
receiving the offerings; (3) and they cannot be present
at all places at the same time when offerings are given
(because this is not possible if there isa physical
body), (4) nor are they pleased with such offerings and
(5) do not grant the boons.”’
Further, the opponent continues, Védas are of
three kinds: (1) Vidhi, (2) Mantra, (3) Arthavada.
Vidhi means Direction to do a thing, and injunction
not to do a certain thing. Mantra means the words
 VEDANTA DEEPA 1-3-25 189

to be uttered when the prescribed rule is being

performed. And Arthavada means words of praise
in connection with the rites and ceremonies, True,
in the Mantras and Arthavadas, it may look as if the
Devas possess bodies and forms; but it is not so;
because the words really are not intended for the sake
of saying they have forms and bodies, but used only
as a matter of praise etc. Mantras only remind us
of the Dieties mentioned in the injunctions. Hence, the
Devas cannot have bodies and are not qualified for
Upasana. Upasana can be done only with a mind,
pure. And purity is attained by seven kinds of
exercise: Viveka, Vimoka, Abhyasa, Kriya, Kalyana,
Anavasada and Anuddharsha. (It is explained in
Sree Bhashya Laghu Siddanta.\ Those are possible only
to a person with a body. Since Devas have no body,
they cannot be qualified to perform U pasanas.
Answer: By the Vedic passages relating to the
formation of names and forms, Dévas are mentioned
as being given such forms and bodies, suchas, Brahma,
Rudra, and Indra. The very words of Nama
Roopa Vyakarana import the existence of bodies to
which names and forms are given, It is admitted that
in Mantras and Arthavadas bodies are mentioned,
Then there is no reason to say that they do not mean
what they (Vedas) say. It may be that Mantras are
meant to state clearly the things connected with the
worship, and Arthavadas are meant to sing their
praise. But in either case, unless the Names and
Bodies specifically mentioned are accepted as
existent, the object of Mantra and Arthavada can
not be achieved. So Devas possess the necessary
qualifications.
190 VEDANTA DEEPA 1=3-26
What are these qualifications? (1) Desire for the
fruits, (2) the knowledge how to perform, (38) the
capacity to perform. All these are present in Devas
also, In the matter of Brahmopasana the Devas have
the necessary knowledge, because, as a result of their
previous Karman, their knowledge acquired in previ-
ous birth continue with them even in the birth as
Devas. They undergo and have to undergo three
kinds of sufferings, (1) Adhi-Atmika. (2) Adhi-Bautika,
(3) Adhi-Daivika. (The suffering arising out of the body
or mind is Adi-Aimika; that out of things around us
is Adi-Bautika and that arising out of neither, but
out of natural causes, such as lightning, cyclone etc.
is Adi-Daivika). They possess also the knowledge of
the virtues and qualities of Brahman; and they have
also the longing for Moksha (25)
VIRODHA: KARMANI ITI CHET NA ANEKA-
PRATIPATTE: DARSANAT 1-83-26.
Tf 16 18contended that in this view an impossibility will arise in
the matter of sacrifices, the answer 18, No, because 1t 19 known that some
persons do take many bodies at the same time.
Question: If bodies are ascribed to Dévas, it comes
to this: that they have to attend to receive the
offerings at the sacrifices performed at the same time
in many places. As this is an impossibility, simulta-
neous sacrifices at different places are impossible.
And so the conclusion reached is, the opponent says,
Devas have no bodies.
Answer: Assumption of many bodies at the same
time by the same person is not tmpossible. As in the
case of Rshis like Saubhari, Devas may be credited to
have this power,
 VEDANTA DEEPA 1~3-27 191
SABDE ITI CHET NA ATA: PRABHAVAT
PRATY KSHANUMANABHY AM-1-3-27.
‘Tf the contention is that this view leads to difficulty about
Vedas, No; for, from Veda, comes creation, So itis declared by Vedas
and Smrtis.”’

The question is this: it may be that the difficulty

in respect of the action (being present at different
places at the same time) is answered; but another
difficulty is that if we accept the view of Devas’
having bodies, then in the absence of Devas before
their acquiring bodies and after having left them, the
words of Vedas relating to them will become meaning-
less. When Vaédas, for instance, say that ‘‘Indra:
Vajram Udayachchat” (Indra took up thunderbolt), this
can be said only when Jndrais born and not before.
Before and after the life of Indra etc. the words like
‘Indra’’ etc. in the Vedas which are of eternal standing
become meaningless. Vedas are Anadi or timnieless,
But the above contention will lead to the position
that Vedas came into existence only after Indra etc.
came into being.
Answer: There are a number of Indras etc. If
one goes, another is created by Brahma in accordance
with the vedic description. So Indra-hood is perma-
nent as in the case of men and animals referred to in
the Vedas. What is really referred to here is, not this
man or that animal, but the general class of men and
animals. No particular man like Dévadatia etc., is
mentioned. Like a potter manufacturiug a pot in
accordance with the figures and sizes of pots already
in existence, Bramha creates Indra etc. in accordance
with the status etc. described by the words of the
 192 VEDANTA DEEPA 1-3-2328
Vedas. This is clear from the passage, ‘‘Bramha
created forms, good and bad, by following the words
of the Vedas.’ Again itis said, ‘‘He uttered the
word “Bhoo’’ and created the Earth.”
Smrtis also say the same thing ‘‘ Brahma created
from the words of Vedas Names and Forms, and pre-
scribed the various actions of Beings, and of Devas (27)
ATA EVA CHA NITYATWAM 1-38-28,
**
For the same reason, the finality (of Veda is established).”’

Question is raised again: “ Whatever may be

said of Devas, the Vedas speak of Rshis; and the
Rshis are said to have given expression to the sayings
in Vedas. If Vedas like Arthavadas have to be accep-
ted as authoritative, it follows that Vedas are not
Timeless (Nitya. For example, the sruits say (Mantra
Kris Vrneete) <‘He invokes the persons who made the
Mantras’, (Visvamitrasya Sooktam Bhavati), ‘These
are the holy words of Viswamitra)’’.
Answer: The same answer holds good. Vasishtha-
hood and viswamitrahood are permanent and there
are many of them created by Brahma after consulting
Vedas. He endows souls, who have acquired merit by
performing good Karman with Vasishthahood etc.,
having all the powers etc. appertaining to that post.
Hence, in each Kalpa, Bramha makes them do the
same Veda-Prachara as their predecessors in office did
in the previous Kalpa. They are not the authors of
the Mantras. They only give expression to the Vedas
already in existence. Hence the passages relating to
them also are eternal.
 VEDANTA DEEPA 1-3-29 193

The only difference between ordinary people and

the Rshis is that these learn portions of Vadas by
study and meditation, while the Rshis, because of
their superior merit, perceive them by themselves.
So they are called Mantrakrts and so on,
Then the question is raised—while in the case
of Meemamsakas who do not accept Creation or Des-
truction of the worlds, the Vedas may be said to be
Nitya (Timeless), in the case of Vedantins who
accept Creation and Pralaya (Flood), the same is not
possible, because, at the Floods, all the manifestations
of Moola Prakrtt are destroyed and even Brahma the
creator of Vasishtha etc. is destroyed—Vaeadas also are
destroyed; and at the next creation a new Vada is to
be created. This is answered by the following Sootra:
SAMANANAMAROOPATWAT CHA AVRTTAW
API AVIRODHO DARSANAT SMRTE: CHA 1-38-29,
‘‘Even at the recreation of the Worlds, there is no difficulty,
because the Names and Forms of things (including Vedas) are really
Similar to those before. This is proved by Srutts and Smrtis’’

Even at the beginning of each Creation, God re-

members the Forms, Names etc. of the things as they
were before, and creates them as well as the Vedas in
the same Form etc. as they were, and gives them to
Brahma. This is clear by authorities, from Srutis
and Smrtis. The following Srutis say so: “ The
creator created Sun and Moon in order to bring about
Day and Night and this for the welfare of the world,
and created the Worlds, Heaven, Earth etc.’ “ The
Creator creates Brahma first and gives him the
Vedas.
25
394 azragiq: 1-3-30
Now from the Smrtis: Vishnu-Purana says:
Just as in every season of the year, the products of
the season arise in acycle, in all Yugas, Kalpas, etc.
the same things are created as in the previous ones.
‘ What is meant by saying that the Vedas exist ever
without perishing is that the Vedas now recited and
studied are like those studied and recited before,
and God remembers and teaches the Vedas as they were.
Vedas are eternal as God Himself and describes Him,
His forms, the mode of worship and the fruit derived
from such worship.
Thus, the Eternity of Vzdas is not affected by
accepting the view of possessionof bodies by Devas.
Hence, no objection to their qualification to do
OU
pasana. (29)

G) avafyercoy
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 Sarerdiq: 1-3.31 195

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FIECSTSUSIO wal Sonus Qweowr
eo al senus
ujeorG. 98d Burasar Hsu (fw) Car
196 Gast bs Sud 1-3-30

CsamsEOnEGS Cseow- cor s O

YoRsb usrOsroar sr
0, yser aw
9
wS),'BERT ar
waaGorcr Cgsar
wo

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UW SESH QHacyg gheriienus apsorae& Oar wor®@

QaabnAs Bose HoorG BDH Gwen. Glog or’ oro 0 sw

OPSOror arauagsorrGo TSG, UM TV, OWTwWID
aGagsb, @Sanroviyrreb rarua pile aGMaars
ST 9
Lik. etwiisor epeob CeafiSeULILL TONMHEOKSS
wyergoruis CseaCGa WmRaeebd YB SHuwi gemirw
GipéeG, OS 06, Go HG, arae, Go pyMb Baiw nile
Yoarée aqer Geraoaouu@dorar YWOHs Urea
air apnmGu ante,HSTTHST, YH Ssuraar,

, {OP
WHBHSELA, OT SUT HT oro 0 CSuKoyr BST
ST SUNN HUTEM O OTU BIS 6G suicoilesr ytd
Fae DUTIES CarcorbOuer m 2uCSA gs,
absmaGar Dog geoi_wuuGQucrwb 9» MAES
a!
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eer,
DQ

wer asorGenraaq g@Bargb MPaolour

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ae
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afig CGrrosartoasurGo, 29 ureIs@ magib ® ur
VWEEUUOS Meet CawnCag wWqssCaarG@ur
anasurGan sarars srGor OSTApalg mL SIONS
wTgib Oa alsoouuencd Qu men@tw LIGD GD Gor

anars usdlenu ao haxrGar wen_é6Aquiu

sr gw
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2
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ass apsor
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 Gagsr 56s Sur 1-3-30 197

ofl
Ge
835 Curapapbh ve@7a Gu priGai gith
onal: HOST
AUN NDgel
Qguca AUTEOSSD
3 DHT Taper.
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VMI BoE FTV AD, eparmyusg OSTEO SB.

SAI HAP MAVOUAT HO HHASTTD mmw Hs 1 3-30.

LO FH

Daal tonu apsorear ania

C@sacnsaar Hav
GEG Garriott Qucsr wart snggiico apeoflamr.
a uTrMsesunugs mar e@urdlhs@ marra& Tew
ured, agMarG usallaear
Ft
Ou muulGaliii_gesre
QU MLILIL GS Fo QwWsravw UPENHLT By, (380)

mGursias urease. 1-3-31.

upoo shear aagwsGCa CGsamsaoner
GWeOr lb Fa MLILIL” lp (HLILI SS T Qutb.
2 ur
€ MGuUITBWOVWESEHSOEVOTID sp SuT Gover
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uTrosxr Oucrus CGsaraena@b wool STEERESGD
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Fe Bly
‘Ao @Burwearb CzanFEOHSEQqRH aGa sr @mgovda;
sacl Sree PUTO LTOMWUTS’ oes LIC S
Guw

whaleE og. Qagearer Gaur: ororGm Gera ac

arG we Gib gm Mb.
CGszangsaetar 46 woman Saar
YES Uurosens wurehuur;,; ogalsurGaaie
AUHRSH BWHRarrWotlod Owes puy. anar Saar
Suaorsa Cam Gsonamsacar wal SonueUF
Ceuy
ase eo mowir er guiovds,
LifamD Si uTrSyTwisers opsws aaj 1-3-32Z.
2 co Giiorlicns urgsrirucart Geregu Ses wear tr:
©_ AT STGOHWLTSY,
198 Cagis Suid 1-3-32

rar
Car UIDsGQETD

Shsgbh anarFagmsG vga ssmuuIe 9 Sars

LTAl SS BOTOHUO

Mma s urgsrrucrapoiar Osrogislayr. are

arDanaeG ada suyureve4raph Yuu —gsnt_eu
gin Gurmbgnroasure. QuCGurg evar udae
ver wo souugsS gid (amrmariG@Gaes ailagibtievr
LTOSUTGY) QW SAapb MooLwuuLs miei sirtD,
sor dor we Ob @urwuu ser MS BWSR YSST wT
wiror Grip gos Burau gid Ob. ‘wraWMencr
aa Qes urn Agenusou wi) &az er Beoflear sor’ er 1 py
apep nga
Sonu cigibwal senur Cwiedtr pgib —9y Mus
oor &fp #- (32)

Madhvadhikaranam.
8.
By the previous Sootras, it has been established
that Devatas possess bodies and are entitled and quali-
fied for Upasana. Next; the opponent now points out
that in respect of some Upasanas, the Dgevatas are not
so qualified. This is considered in this Adhikarana :

MADHWADISHU ASAMBHAVAT ANADHIKA-

RAM JAIMINI: 1-38-39.
**
Jaimini says that in respect of Madhu Vidya and the lke, they
(the Devas) are not qualified because 1t 18 not compatible ”’

JYOTISHI BHAVAT CHA 1-38-31

Since the contemplation (by Devas) is in respect of Brahman.
The query is this: The contemplation here
(in Madhu Vidya@) is in respect of Devaias, etc., and
not of Brahman; and the dieties can contemplate on
Brahman only as stated below: ‘Dzvas contemplate
on that Hffulgence which brightens other Lights and
 VEDANTA DEEPA 1-3-32 199

to
gives them the power light up.” It is to be noticed
that the reason why Devas only are mentioned here
while Devas and men are equally qualified for such
contemplations, is to show the distinction that Devas
are qualified only for Brahmopasana. Hence, the
opponent says that Madhu Vidya:being a Devatantara
Vidya (meditation upon deities other than Brahman)
is not one to be performed by these deities.
The answer is in the next Sootra:
BHAVAM TU BADARAYANA: ASTI HI 1-3-82.
‘*
Badarayana says that it is to be performed by them (Devas) as
what is required for it exists in them ”’
In Chandtgya in the passage beginning -with
“ Asaw Vari Aditys Devamadhu,’’ which means,
‘ Sooryamandala, the abode of Sun, is enjoyable by
Devasashoney. The essences of Rech, Yajus, Sama,
Atharva Vedas and Itihasa-Purana are collected as
honey on all the sides of Sooryamandala, East, South,
West, Northand above. The five Ganas,i.e. Vasu,
Rudra Aditya, Marut and Sadhya live by enjoying
these honies respectively. Whoever performs the
U pasana of the Sun as such honey so enjoyed becomes
each of theGanas (one by one) and thus enjoys the
honey.’’
The passage relating to the above contains this
also:--** Vasus enjoy the first of the honies, i.e., of the
Rgveda. Whoever contemplates as above, he
becomes one of the Vasus and gets satisfaction by.
seeing that honey through the eye of Agni.” From
this, the opponent argues that the result of contempla-
tion is said to be that the contemplator becomes a
Vasu. Hence, it follows that the Devatas who are
200 VEDANTA DEEPA 1-3-32
already Vasus need not perform upasana, since a
person cannot contemplate on himself. So Vasus
are not qualified to perform the Madhu-upasana;
same argument in the cases of other Devatas like Rudra
Aditya etc.
Answer: The words Vasu, Rudra, Aditya do not
mean merely the Devatazs mentioned, but the Brahman
the indweller in them. The contemplation of indwell-
ing Brahman isnot improper. As regards the fruit
or gain to be secured, since the Devatas also are
desirous of Moksha, the final release, the U pasana may
be performed by them also. As regards the doubt as
to how it is possible for them to desire to become Vasu,
etc., it is quite easy to conceive that they may desire
for the same place for some time longer or in the next
Kalpa. That the Madhu Vidya is Brahmopasana and
that the Moksha is the desired end are clear from the
passages: “Whoever practises Brahmopasana, has no
Rising or Setting (no birth or death). To him it is
always bright as day (i.e.) He is omnisent.’’ (32)

(9) aqeparigercory.

SRA ataawaangd
Te
asad
leraragn
Baa
A dara: (olf a8:
afar
mafaarat aaeacafrenysta |

qa; wsetatasaasls adtraarareaz-

Tara aaa aay fe |
seeecauaaaraaa zfa-
ETaqTAAT aA facia
afia fe aaenfa sfaerageuorstact-
|

gar, qasaa ania Hear semana: ” (sf | agar aaa

Radiat aafied eat) saftreatt (“onseiter: aalata
 Azada: 1-3.34 201

(¢
gears. Treat: ” (sfa aastalassa qa laarrearaat-
a=grariaiprar: gaa (wg svaaa vrei
|
—

|
HAASHANTIA USA SUA TALATATSEAaT, A wTAET-
aq: safaagaantretsts sata raremaqaaaaay-
|

qatar aaa MHIs |

Tasraiaarsls caremafssta wWea-

qqgeaedifa adis Masa:

Mea |
Aaa aaa FT

agadat g waraaraaa TaarNs Aafia efean-

aft 4 aaqlagaa, aft saitaitnetate aay
earth
|

a agearfrart: | (aad.
mat aeafara sta szamrel ain ae ariyiarsenener Ut
aera| feat Bab) ae
BR ARI, Aa: A aapeR she
pa arial tay aaa teers; a STIRGIECOMIERT

ea
aaa 1912 BN
afraeraraet a sufeatita azeraeay,
gai:
seine fe ‘“(aeart ’ (senfear qraafaaagasaraahea-
AGT TITAS ATA TTA TAA: BAT: afraa satay (2 VU

SRA aA
safteafeatfrat
SPI
Alaa AANA AIA
DUAwelt
zeat-4org g
ae a ataafysaritos ”
aftsafioreaed
Gearfear 1)
afesardt fe aa:
afia: }
3 wtaaeaaifberarad |

cacnieat fe Biaaeaifter: Aad asaesparag, “(aaa

AAT BAT BarAaL (efa, genres? aaa: aaafar-
sa” A al aatpeat fearrdiady areonfad sraafa-
aft afar afagaefa
26
2
91
202 aazradiq: 1-38-36

ATVI ATTA 112124

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fa ual
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DSI BUTS ersarop gyib

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Aus Sot Heya, (9)
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Qotour erar wbeuh, BenQ. eros Lb T GLI EAM rape, Ub 5
 Gaara Hurtb 1-3-33 203

Corn. dHv 2) Gucnmpauyibd, 9 Gap.o ee Curgsucn guy

MRICS arrerb. FST seq Cass9o gGarr
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aWME
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srr.
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urpb (BSI MSHS HAMS word OQHsas
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wrarRactio geo &SSsrar QiONSso m1 gH?
Werden.
Cures
Cassi aqaer wrarGetru op iu A@secr Cas
alSeou Gear Of) 3 SuusHES mwgb iy ribwexr
204 Gaarés Sur 1-3-33

Me shu ooaturasarrb sorarehatrasar 9 Najtoir

Qquugsre garetnd uppiGu GF mb sarair & xr woor
Yssonsu wAarhitor Goo sAHRIUSsTIO YHsrae
Fomor w¢ila QuMlsH 2HA259555 Brooa®
bargyse woalRaer osarshaeass arrouwats,
HOBO FSTTHOHER Cas ewgas OE ail SuQevevr
cnbuUTea wraerHaOjSR YWDaATHGNMTES
QHgarsior
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yaarGn gudaz~agsaaqewer BuravsralGaerb
YUIDOO EF Soran wer
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aeariuib QararorarGn Quercsiie, @RSlanravt Baar
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4 sTag-Cag EHCHO abs Y Honea Ale soTé HUG
lay Sosa afl
g&

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urub Cura@asparaarn; Gam we gISaT zea

orb SGuarrBaor osibw slag rrudMbgsonw Gwe
mer Ginctreie, syaurasor Q6s moausHo eHRCur,
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ar. apr GF muda upp Burner arew&orur ev ecm
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rrepr.
a.
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Carry
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edo! alah ss
w alaguibd, or cor
OC

51
HU Gosr corQacfied.SMSF FIT
BSTOETD ATCT
ST SBaAIC Or oor
OOO. cre rib Sonu mus Quay
Ceram mesg ON/us, m608
Al gs
Gopare ya gMaees Gd

wren lam UToTerapfoarsa WON) GST DEG

ARENT QolO, MOS SS0OTa! g1—
 Gasr ps5 Sut 1-3-33 205

Fh DAWU SHSTSIFIAMS SHTHIUMAMW)H

aw OFruiG gs
1-3-33.aj.
wmomMmaaeiar werarorer Cugenrs Carer

yaJa
are, guCGurGs gerrtwera GOSH Qy.or STH
HFTTUHO. Mw
9AeheQeranra gow Grrawrers
@esrr! ovr p Os mHelésuiiGamG gs.
yorsrorés CGu@ears gage cipitiwo al Sonu
Wrronnurse, #s&=Cerah Bearorasr eHesIer
Tray arroruw Quurréss OaGe mréatr mroe
GGouw ‘esr’ carmt. QGIeHrIQuura wm Qas
8) #1. (33)
gop BNW 5uHCBEFE. 1-3-3,
Am dwt aor SiGuicsr m Hw uGcmaiwr gyi,
gar
al Sone Calas aren Qos nreéqHg
uToTAcr maps AuC crear 2 NwuugagsT aid Ko}
ro Mofissa &ST aorGowd up) wero. Qos
asmuudsr BuréGurarsHar Astr_éag Ga,
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asarra Geronwuroiur Natuoarar FoOUss
sy,
YOM COT HBT WO FBV, HS BT oraGud aor Hull Hs
GWurHuscr gaso, Gag arrose
srard Oru
Bo soruammye, Gara ala?
ats Obs ore

DD
bE
i
FRG Fae SALI CGT GT UI DKON SHLIWIGWD.
5) oe SHIGE H Hmsrs. 1-3-35.
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art bHHS
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Urpgsrfisouujd ofborri Ourmadr Gow. Car.
Lira” cor val: S90 OFroouu_e g9Ios sr oor
206 Gast ibs Huw 1-3-36.
Has meagAus orsresr coarug #sreGuuGeng
Catbaouusre OshuaGgs psi. Cam eg9e arGu
we@@ CGeiégac me SAMwO ora MD OFS IT Foor
orsar ob
3 SbgorGarmb. “ or SIT SbTE Oat crG
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carob, “aseno orsrIGP9achiOorGacr ga diH
Wms
I
BMwrencr”
wu TST Miib AT SLIGISOT Q_ar,
HYOFUTYD VSS MsuTVs Si Sev CGuguerar Bw
aie gmat urrbwecri, DHEHat dag Siw |r esr
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urGo CGauGa@martar
WTA DHS BO BSW.
rer eHG CQusruar my» SHA

avinsivsry uyriters SeurauriGvrurese, 1 3-36.

(al Samursnuw wuC SHEL £Bev) BD uBeuGBSNID

DMarTsnss FVMUUSTQIL, FST BMSEGR YABHDvVED

a
Quis AFreaoaeudmuu sr aye,
“op orae@e SBUGUEbW OsuwiGag@a” aco
als
GuruGsFg9H@ aparGar @usewsb Oewags IaIs
SUUL Do hSE OB, “AX Sroomi_ow urseQurear guar,
yas NMbhNMarrsSHVGS
TOD! FST BES
BSeEHuararae#» wos”
WHWATT SBD QovJw
VWUGBUEG

QucrE@os. (4a algonu Gurg ?).

Shur
Ser
SEryGor F usaHsGsse 1-3-37.
aranQarars Osehsis wrearsH8uu
iT QD.
“gurrbnncnrcr Haale allovdascorwrags G)Frev
OS SGeHYOL_weoOHsrar, Gwrourasn News FHS)
upsnrw ser! MU ss sa
Oar oor Gain’ or or my Uarhlalent
Qe
Aoarn
S695 alm@bdIor sarura gag KST2r voor
drssrrexnGdes8uGe 2euGgse sao Mss
STO FST MES YM SOU OBar sWoIvw1 td. (37)
 VEDANTA DEEPA 1-3-33 207

FIM SUNT SHU HCaggars. 1-3-38.

rl9
CasSn5h CSU 4, CHUN, 9 Sor QurcHarrear
WIEHT EAT TOVMTD GBI MDARH OOM OM UVEM
RLU ZB IT BVILD.

‘BOBUIO HAT MSH BDRBHD SuusrbOQsui

Surere? ow xsaryoGurear yp arsarweear ®arGa,

9. Apasoodradhikaranam.
SUK ASYA TADANADARA SRAVANAT
TADADRAVANAT SOOCHY AT HI. 1-8-33.
**
Because of tho overhearing of the casual speech of (swans) and
his hurrying up (to Raikwa Rshi) sorrow of Janasruti is disclosed (So
the word Soodra means ‘ sorrowful ’)~’
Having disposed off the question, as to whethsr
the Davatas are qualified for this Upasana, the next
question is raised by the opponent, as to whether this
Upasana is opento ali Human Beings including
Soodras. «True, in the Poorva Mimzamsa, it
has been
already laid down that Soodras are not qualified to
perform the Vadic rites. Here the topic is discussed
in connection not with Vadic rites, but with Bhakti or
Upasana. The reason for their exclusion from Vadic
rites is this. Vedic rites require Agni (Sacrificial Fire)
and Vidya of Vedas. Agni is available for the three
Varnas only, according to Vedas; and Veda-Adhyayana
is also confined to them. Hence, the Soodras are not
entitled to perform Yagfias as-they have to be perfor-
med with sacrificial Fire and the chanting of Vaédas.
But here inthe case of Bhakti the argument is—As
U pasana involves nothing more than mental contem-
plations, such Upasana is open to them also. As the
208 VEDANTA DEEPA 1-3-33
Soodras also desire Eternal Happiness and have the
ability to do Upasana why not Upasana be open to
them ?”
The opponent goes on: It is said, ‘ how can they
perform something laid down in Vedas when they can-
not study Vadas.—The answer is they can get all the
informations from Ituhasas and Puranas which are
certainly open tothem to hear and read. For, it is
laid down: ‘‘ All the four Varnas may be taught
Itthasas and Puranas keeping a Brahmin in front,”
Even inthe Purazas it is found that Vidura (not
quite a Brahmin) and others like him practised
Brahmopasana. Even in the Upanishad Samvarga
Vidya there is one instance where a Soodra was taught
Brahma Vidya: “Oh Soodra! you have brought me all
these things; with these ingredients you will make
me instruct you.”’
Answer: The Sootra refers here to the narrative of
the Swan and Janasrufi which is as follows :-—
« Janasrutl was a generous man, gave with free hand
and fed all who went to his place. One night a swarm
of swans flew over his head and one of them
comparing him with Ravkwa spoke disrespectfully of
Janasrutt. He overheard this and at once hurried to
find out the residence of Raikwa Rshi, approached
him with presents, and requested him to iastruct him
(on Brahma Vidya). Having begun to instruct him
Raikwa addressed the distressed Janasruti as stated
above. The word ‘Soodra’ there used in addressing
him means nothing more than that he was distressed,
Le., in grief for want of knowledge of Brahman; so it
does not mean that he belonged to the fourth Vara.
 VEDANTA DEEPA 1-3-34 209
So the Vadic passage is no authority for the view
that Soodra is entitled to Vadic Bhakti Yoga. Though
Bahkti is a sort of mental contemplation, yet a Soodra,
because of his want of qualifications to study Vadas
or for Vedic knowledge, cannot perform the Bhakti
according to Vedic injunctions, as in the case of Vadic
sacrifices. The injunctions for Vedic Bhakti Yoga
apply only to persons who are qualified for studying
Vedas. Itihasas and Puranas are only Vedangas and
are intended to explain clearly the Vedas to the Vedic
students qualified for Vedic study. Only in the Vadas
are found the injunctions and not in the Vedangas.
Why then, it may be asked, the Soodras are permitted
to hear Itthasapuranas atall. They are so allowed
only to make themselves purified by that knowledge.
As to illustrations about Vidura and others,
there were peculiar circumstances in those cases.
Vidura, because of his previous virtuous actions,
continued to retain and remembered the Brahma Vidya
he had already acquired in the previous births. There
is no place or question of his studying Védas in this
birth as Soodra and of his beginning the Bhaktiyoga
only with the help of Puragic knowledge.
KHATRIYATVA GATE: CHA 1-38-34.

‘‘Because also Janasruti was known a Kshatriya (not a Soodra.)

In the narrative, in summaning Janasrutt, anxious

to learn (Brahma Vidya) the word Soodra is used not
to denote his caste. For, by th word Bahudayi etc.,he is
said to be a free and generous giver. He is also said
to have distributed cooked food, and senta Kshatr to
27
310 VEDANTA DEuPA 1-3-35
seck Raikwa (Kshaty is a servant under Kshairrya).
He is also said to have gifted a number of villages.
All these prove clearly that he was a king, i.e,, a
Kshatriya. Hence the word Soodra docs not mean
caste Soodra, but ‘sorrowful’.
UTTARATRA CHAITRARATHENA LINGAT.
1-3-35.
“Also because of the reference to Chavtraratha in the lutter portion
of this Vedya, Chaitraratha beoing determined as Kshatiiya, by some
peculiar features.”’

From the later portion of this Vidya, two persons

are referred to; it is clearly secn there that one of them
was a Brahmin and the other a Kshatiiya, Hence one
of the persons referred to in the earlier passages also
must be a Brahmin and the othera Kshatriya. The
later passages referred to are: “* When Kapeya, son of
Saunaka, and Abhipraiarin (Kakshaséna’s son) were
being served (with food) came a Brahmacharin begging
food.”’
Of these, Kapeya wasa Purdhita Brahmin who
was the perceptor of Chitraratha Rajan as may be
gleaned from the text (elsewhere) ““Etena Vai Chaitra
ratham Ka péya: Ayajayan’—“Kapeya made Chaitra-
ratha perform sacrifices.’’
This Chaitraratha was a king as seen from, ‘‘Tas-
mat Chaitraratho Nama Eka. Kshatrapati: Ajayata.”’
“Therefore Chitraratha became Kshatrapati.”? From
this it follows that there was some close connection
between Kapeya and Chattraratha (descendent of the
Kshatriya family of Chitraratha). Therefore the
person named Abipratcrin who took food with
 VEDANTA DEEPA 1-3-36 911

Kapeya as stated in this Vidya should be a Chaitra-

vatha, a Kshatriya. That the connection was between
a Brahmin and Kshatriya in the later passage is thus
clear. Hence, (in the present case also) the J anasruti
must be a, Kshatriya, the other being a Brahmin.”
SAMSKARA PARAMARSAT TADABHAVA-
ABHILAPAT CHA. 1-33-36.
“Because a Samskara (Upanayana) is ordained at the time of
Brahma-Vidya instruction and this Samskara is prohibited for a Soodra.
At the time of beginning of the Brahma-instruct-
ion, the instructor says, “Upa Twa Neshye’-I will
invest you with Uvpanayana.” Again there is
the passage (from Manu Smryti) **Soodra does not incur
sin for want of Upanayana and he is not fit for it
either.”
TADABHAV ANIRDHARANE CHA PRAVRTTE :
1-38-37,
**
Also because of the Pravrité (the beginning of instruction) after
ascertaining his not being a Soodra).
The passage relied on is from Chandogya and is
as follows: ‘“ Na Etat Abrahmano Vivaktum Arhati
Samidham Sowmya Ahara.”
The reference is to the narrative of Jabala and
Gautama of Haridrumat family. When Satyaka ma
(Jabala) approached Gautama for Brahma Vidya, he
asked him what was his Gotra. He replied he did not
know but he knew only that he was the son of Jabaia
(his mother). Gautama concluded and told Jabala that
he must be a Brahmin because such a truthful speech
cannot be expected from a person not Brahmin,
Then he commanded him to bring sacred twigs
212 VEDANTA DEEPA 1-3-38
Thus it is to beinferred that a Soodra is not entitled
for Brahma-Vidya.
“SRAVANA-ADHY AY ANA-ARTHA-
PRATISHEDHAF. 1-38-38.
“Bacause Soodra is prohibited by Srutzs from hoaring Vedas or
investigating their meaning and getting the fruits through them.”’
The passage referred to is: “Z'asmat Soodra-
Sameepe Na Adhyetavyam’’—‘‘Iience do not recite
Vedas mn the proximity of Soodras.”

SMRTE: CHA 1-83-89.

‘“‘Because of the Smrii also.”’

Even the Smrtis ordain punishment for Soodras

hearing the recitation of Védas, etc., ‘Ifa Soodra
hears Vedas (reads or recites) the ears of the hearer
should be filled with hot lead and sealing wax. If he
recited Vadas, his tongue must be cut. If he tries to
repeat the recitations to keep it steadily in heart, his
body must be cut.’? So Soodra is not entitled or
qualified for Brahmapasana.
So it should be concluded that Janasruti could
not be a Soodra, but he was a Kshatriya according to
the references.

G MATAR T:
srafsa aanica saa aftaarafa—

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(41)

Pramita Adhikarana—Continued
The previous three Adhikarynas are merely inter-
ludes. Now, we continue in the next two Sootras, the
old investigation—(of Angustha Matra,one confined
to the size of a thumb) which was begun in the
Sootra 1-3-23.
KAMPANAT 1-3-40
“Because of trembling mentioned.”’

In the middle of the Upanishad relating to Angu-

shia Matra, it is said, ‘““The world sprung from Prana
(Paramatman) trembles with fear of Prana as of the
terrible Vajrayudha uplifted. Again, ‘On account of
 VEDANTA DEEPA 1-3-29 915
fear from Him, Vayu, Sun, Indra, Agni, etc., perform
their duties. ‘‘From these it is clear that what is stated
to be of the size of a Thumb must be Parvamzaitman.

«6
‘

JYOTIR DARSANAT. 1-38-41.

‘“‘Because mentioning somo of offulgence,”’
Next to the passage above quoted occurs the
following: *‘In His presence, the sun shines not, the
Sun’s light is from Him” etc. Since Argushta-Matra
Purusha has such a Brightness so as even to outshine
the Sun, He must be Paramaiman, not Jeeva.

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216 azrazyg: 1-35-34

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Arthantaratwa-Adhikararam. 10.
AKAS: ARTHANTARATW ADIVY APADESAT.
1-3-42.
‘‘Akasa is Paramaiman because of the difference etc. mentioned,,’
In Chandogya occurs the passage, ‘‘Akaso Ha Vai
Nama Roopays: Niravahita — Tat Brahma; Tat
Amrtam; Sa Atma.’ The question is whether Akasa
here is Mukta Jeeva (Released Jeeva) or Brahman.
Qpponent says it is Mukta Jeeva, because in the
passage previous to the above, the Jeeva is mentioned
as the principal, ‘‘After shaking off this body I shall
enter the uncreated Brahma Loka.’” ‘Therefore, it is
argued, in the above passage, Akasa must mean only
Jeeva. From the very words of the passage quoted
above, it is clear that a Mukta Atman is referred to
as Akasa, because, he has been bearing Names and
Forms and he is free of them. This bearing Names and
Forms and giving them up are attributes of Jeeva only.
920 VEDANTA DEEPA 1-3-43

Answer: The word “Nirvahita’”’ means not

bearing”, but one who directs, Le., Akasa is stated
here not as a bearer but as Director of Names and
Forms and as not aficcied by them. Hence Akasa is
Paramaiman. Jeevatman cannot become a Director,
because even in his released stage, he has no function
in the matter of Creation. “The words Brahma,
Amrita and Atma are appropriate only when appli-
ed to Paramaiman.
The next question raised isthat Jeeva is not
other than Brahman, because the Védas say: ‘Tat
Twam Asi.” “Neha Nang Asti “Thou art that,’’ <‘There
is no many.”
This is answered by the Sootras following:
SUSHUPTI-UTKRANTYO: BHEDENA. 1-3-43.
Because in the state of sleep and in going away (from the body)
distinctiveness 14 mentioned.
(Note: word upadesat in the previous
The
passage is to bs understood as used here.) There are two
Sootras one of which relates to deep sleep and the
other to death. The first says that Jeeva is embraced
by Pragna Atman in deep sleep, and the other states
that Jaeva is taken by Pragya when he dies. It follows
from the above that there are two Atmans, one is
embraced, while other embracer etc. One is agna=
an ignorant person, while other Pragfa, all-knowing
person. Hence Jeeva and Puramatman cannot be one.
PATY ADISABDEBHY A: 1-8-44.
“From the word Pati, etc, also, Paramaiman 18 di.tinct from
Jeeva ”’

“Saravasyadhipati:, Saravasya Vasee, Saravasya

Eesana‘-—”’ All these passages describe him as the
Lord of all the Controller of all, and the Ruler of Ali.
Hence, Jeeva is distinct from Brahman.
 Barada: 1-4-1 92)
The unity spoken of Tat Twam Asi is to be under-

{“
stood as indicating the cause and effect and not identi-
ty. This point is described: in a passage, “ Sarvam
Khalu Idam Brahma’ in the first Adhikarana of the
2nd Pada. Regarding the passage, ‘‘Neha Nanasti
etc.: as all these ( Chatana and Achéetana) become
adjuncts to him, and have no independant existance,
it may be properly said, “there is no ‘Many’’.
Thus Akasa is Brahman and not even the released soil.
Thus ends Third Pada.

TIANA TAT: IT:

(1) saaireerfercony,

WATAASA oO ~A
IEMA AA BivetsHla- ~
Ano CA
“qequaldetad
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222 aaratia: 1-4-2

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 aqradig: 1-4.4 223

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sre p gs
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aes QupGacrgway.” alt SHO Malus BD
rom Geraouult_gs wrnaur
Bur, QoIdur eror souib GoriGmsw. oTaéqg@eu
OFrerear Ga lr
oor Osrib Zraumebd ‘MansB Oe CGworor g 9a!
wg sib’ ror paro wsbouosaGarcurGe. Csrear
BT Quid ‘Ly Har wee Colarar midevts»’ crarm Qa
ga
LISOSESTib SSHUoTS Va gag, Curorer fF
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 Gausrss Suib 1-4-2 225

fhonvCanasMara DPeDhiuwasir aPaliuG sor

ug WsHDSaECGacrgQward aH)
(@rsapmwaer,
Orso, Gsruuracs. sGaranb, SHoor, CureuuGw
Qiwsar cearnonawrés) GIS HS m MULL.
sa phoariugss CGawn@aSad Coa Cue apeaus
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MacuBser”® erarnarmgear aréguin @HiéGor os.
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uTrOwre)
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Qu Qurg@ér Gow are apsoraravnyp wers
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NTO UMDO
aoa OsT_a@ BésAuwb aps
DHL BSD AnNsSOUS araSu
Bm oObd
api alara@. (1)
YUUES ToOTo OFTVgMySGH OL ormmleorid
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ov-Saazinid 5} SSTawM sais. 1-4-2,

gwGa
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aici
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(2)
GUSUIUCS SUL OSor apsarercoauGy ae
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29
226 CGagsrss sutb 1-4-3
aTasuaa ar” oT oar Mair Oy oor aréaSGuBcneheo Gararearc
arAe (sage Qeravvciut7s Harps)
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DEDTETS NSF SIDTar UTé&HS! Oarararuugem
Gov Gwioor MLsty. (3)

HGojnuisairausr ets #F. 1-4-4,

A MucniCaisirigu STeEF QEAMVILULTS S57 QyD,

NMrHsunssS H Oerearear UréeqHous Qarer

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9
 CGagsris Su 1-4-5 22%

align Corap.Quer ns garasofcr Qarereans, 9a

army @ Muni Cary wsTes ROSE wy
LIdAgm lb Baha BH BSIIL WT
2h. (4)

us bs Ces. B-tismQGenr all Uyasans. 1-4-5.

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(5)

SyuirgyGiar = gawd DP ufpuitaw: tgs H: e. 1-4-6,

apron
aihenajip.
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Bes mest gsHGCo, ‘(Giwreasibd GClum)

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LW CpoOliraHne asorcranhiear QurYpsen God,
Oe UTrsrearb Ooge AMlurn., Caorpwesrae
Fo OLILIL, AVE « (6)
328 VEDANTA DEEPA 1-4-1

WD DAN

ores.
‘UsgaaEe
SES HUD
aBsorare
bMansare 1-4-7.
Gnorb wanrer
WTAHUT
Cor sr
SnsE SMUD
msarF OeFreoewuerarG
srr are
pp

gs,
SST or =
(Wan Qe er
Year 1 cor a 0 15) OS Cine sr cor
YBOTOUET 1 Baur so OWS SIO YUGRE OF ISH
esrb)ga Cure quwas oar Mm Oeravgyw ovis
BL UTE RROUF QFTVM SM LM. (7)

The fourth Pada takes up for examination pas-

sages which suggest references supporting other philo-
sophies like Sankhya.
Adhikarana. 1.
Anumdanika
ANUMANIKAM API BKESHAM ITI CHET
NA SAREERA ROOPAKA VINY ASTA GRHEETE:
DARSAYATI CHA 1-4-1.
Anumanika ( Voola Prakriz) 1s understood as World-Cause according
to the persons of a certain Branch of Veda, Katha Sakha. No' the word
““Avyakta”’ means body compared to a Ratha. Thisis clear from the later
passage.
In the Kathavallee occurs this passage:— ‘‘Mete-
rial objects are superior to senses; Superior to mete-
rial objects is the mind; Superior to it is the Mahan
Atman (i.e., Jeevatman), Superior to the Mahan Atman
is Avyakia (meaning body); Superior still is Purusha
(Paramatman). There is nothing higher than this,
This is the ultimate end, and that is the thing to be
attained.,”’
The Opponent says: All the technical terms emp-
loyed by Sankhyas in their doctrine (Such as Indriya,
Manas, Buddhi, Mahan, Avyakta, Purusha) are found
 VEDANTA DEEPA 1-4-i 929
here. So the word Avyakita must mean the same
thing as in Sankhya philosophy, i.e., Moola-Prakrti.
Since Sankhyas do not accept the existence of Heswara,
the word Purusha must be taken to mean Jeeva only.
Tf it is queried what about Mahan Atman used in the
previous passage, he answers by saying that the word
Mahan does not refer to soul but only to Mahat
Tatva of Sankhyas, the first manifestation of Moola-
Prakriti. The word Atman is used in this connection
because, Mahat, the second stage of Matter pervades
everything.
¢
Answer: The passage under consideration is
contained in the reply by Yama to Nachiketas who got
a boon of him and requests to let him know the
nature of the stage of a person who departs giving
up the body. The metaphor under consideration is
contained in the answer by Yama comparing Atman
to the owner ofa chariot, Sareera to the chariot,
Determination of mind to the chariateer, Mind to the
bridle, Indriyas as horses and the material objects as
the country of journey. Yama goes on to say that a
person in control of all these attains Vishnu Pada.
Thereby he estimates also the relative strengths of the
various objects mentioned in the metaphor. It will
be noticed from the passage above set out that the
same things mentioned in the metaphor are again
mentioned here emept Sareera; in the place of
‘“Sareera’’? the word ‘‘Avyakta” is used. Again, the
word Purusha is an addition here. Hence it may be
coucluded that the word Avyakta means the Sareera,
body. Therefore there is no reference to Pradhana,
Matter of the Sankhyas,
530 VEDANTA DEEPA 1-4-2
Since the object of teaching is that all the things
mentioned are to be controlled by one in the ascending
order, it follows that Purusha is the Highest and He
has to be controlled also. That can be done only by
Prapatti, surrendering ourselves to Him and then
controlling Him. The process of Vascekarana
(controlling) is summed up at the end of the passage :
“Yachchet Vangmanasi—Santa Atmani.’’ (The senses
should be withdrawn within the mind—within the
Paramatman.)
How can the word avyakta which means ‘Unseen’
meansbody capable of being seen ? The answer is.
SOOKSHMAM TU TADARHATWAT 1-4-2.
The subtle Avyakia becomes the body, for 1t is only then that it
becomes fit
to be useful.
The meaning is that Avyakta in its subtle (first)
condition becomes by change of stage, a body. This
is proper (Arha), for it is only in that condition (the
state of body) of Sareera, Jeeva is helped to reach the
goal (Just as a chariot helps the owner of the chariot
to reach his distinction). (2)
But then it may be argued thus: If the things
mentioned here are repetitions of what had been said
in the metaphor, how does it happen that Purusha
(who is not mentioned in the metaphor) is mentioned
here? ‘The answer is—
TAT-ADHEENATWAT ARTHAVAT, 1-4-0.
Only by being subject to Brahman, it becoms effective.
The Atman,'the Sareera etc., compared to the owner
of a chariot and chariot etc., get to the stage of being
useful to the Upasana only when they are prompted
from inside by the Antaryamin, Heswara. Hence, ‘‘Sa
 VEDANTA DEEPA 1-4-4 331

Kashtha Sa Para Gati”,: ‘He is the ultimate aim

and ultimate refuge’’. That is, among the things to
be controlled, He is the most important. That can
be done by pleasing Him by Saranagati (surrender).
Hence the relevancy of nentioning Purusha here, for
without controlling (pleasing) Him, control of other
things is impossible.
Another meaning of the Sootra is to be found in
Sri Bhashya which is as follows; If it is said that
Vaedantins accept Pradhana of Sankhyas, why do
they condemn Sankhya philosophy? This is anwered by
the Sootra: What the Vedantins accept isa Pradhana
controlled by Brahman and not one independant of
Him. So controlled, it gets to the stage of fitness of
being useful to create or make things menifest them-
selves. (3)
GNEY ATW A-AVACHANAT CHA, 1-4-4.
Since it is not stated as one of the things to be known.
Sankhyas state that release from Karman is
obtained by knowing Vyakta, Avyakta and Atman; but
in the Upanishads Avyakia is not one of the things
directed to be known. (+)
But opponent says that there is mention of Avyakia
being necessary to be known. It is answered by the next.
VADATI ITI CHET NA PRAGNO HI
PRAKARANAT. 1-4-5.
If it is said such direction is there inthe next passage, No! that
passage .refers to Paramaiman (All knowing) as may be seen from the
context.
The opponent points toa later portion of the
passage where itissaid that Avyakta should be known,
‘‘By knowing the thing Asabdam, Aroopam, Avyayam
 VEDANTA DEEPA 1-4-7 933
So Pradhana of Sankhyas is not mentioned here.
(6)
MAHADVAT CHA, 1-4-7
And also like Mahat.
Avyakta can not be that of Sanknyas like Mahat
here, The reason why the Mahat of Sankhyas is not
understood in ‘*Buddhe: Atma Mahan Para: that
Mahat is greater than Buddhi is not acceptable to
is
Sankhyas. They say they are the same. Therefore
Mahan being the adjective qualifying Atman, the
passage refers to Jeevaiman and not to Mahat of
Sankhyas. (7)

(2) aaarfiacog
AMAA AAMT Iie
sraraert ©siatreat affaupeent ad: sar: aaatat
BT: | (ast Bet _eaisaTa seat ywAmasise: ”
ema ferarasta aeafest safagiraae, Isa mentee ta
aaa: | (arateata qa: va; Canter” (SAAT: Ga TEA
ndta:> adat asrat earasstor aortas, (Usirarg—
a aeafasrt: aE
eta
fufsaioasaacard
wearin
mena; a fe afrarat
fae afafiaraara: | aster: eras
fz-

afetgaftc ndladq ; aftg ufeegeaaa | cq aera4

fase | Bat T garfHara wa areirasaqan: weaeqeay-
fearar: scaftsraid, axa Rehtad n
\aake —aladsnarsatarafagrarafiea:, (Ba! area
SANIT | AAT salftazarr: » (ale at qaraTaaa
‘(

30
 234 arrartiq: 1-4-9

gata aaaeszea fafa cael, (aad afeaz:; aq gaifig-

“ante”
waa: (afa
at
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goarereaer wafer faatsinayt

«=
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rqeayz tl < il

afa a xaifiamar ca vet faate eeate—

SHNAETHA FJ AMAA Th MIVA

snfa:—-aa Seal: SERA: HITT, aI—sarfaeaaar |

quads smenftoacisar; aan after a) aa

|

eqsyasiar: sfaareel ara: , aaresta aes aanffaenra:

|
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aqaa | (a: agar fier at” TAT SAA
FaRaKaa aalqarqafaaraaaa,
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asntat afragaacot
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aaa Sema T HQT sE—

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fata”
”

afefinameaa | seateratar Tafa: WagewTaal wITT-

aeufraenaaar -aftaetorlafaee ;
aaa Reaper:
aad | afklert wet:gatas ;
eersaa
 CGaarhs 1-4-8 fu
235

aqaen satfeanifa a efaeire:) aenfaa—an

onfieaiaer wrataerarm——(aat at suf (eft
arafetvaarnaa agar, aaa (“ar aq sey ste
cay”
Razer areata wa Tey ea”
(Kenfear
srerraerat qenciaetaaana a ead; aT 12 ol aR
fa aaarfiaeray R11

(2) Finsavr sae your,

. psd are
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Wa Wer is euG Ss mM

Fines .j9Grogzrs. 1-4-8

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maircowuired)
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1-4-9
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orb. ‘a oorng Cs iMG SM. Ogbw sooHS
 CGagsrias Ssutp 1-4-10 237

SPIBADTE 9 oiiws wrib sengg. Bid wes rib ora

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1-4-10
Has QyparGyrs:
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Hoo MNGor suioveev.

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aerGure coud ssrer” crea

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=
938 VEDANTA DEEPA 1-4-8

GO
arogs UréHGow ®2Lere ®eorw vspHosH
Qisrena see odujootu
cTHu@S@ys,
Cure UsuosSeii Bos MESSI FG GD-AOHUTOD
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gaa Giwer Gsamss@psGs Csr” oer Mul.
am=asarCenr gomude@b mMITTUTESH OG
gerroradguugiGa ehugaGs Cgeenaor
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ApGuirerid G) zs.

Chamasa—Adhikararam. (2)
CHAMASAVAT AVISESHAT. 4-4-8
Since there 18 no authority for particulerising the word Aja to mean
Sankhya Moolaprakrti—as thore 1s 1n the case of the ‘“‘Shamasa’’.
In the previous Adhikarana it was shown that the
word Avyakta in the passage quoted, does not mean
Moola Prakriti, Now inthis Adhikarana though the
word Aja taken for consideration means Moola-Prakrti,
the Vadantins say that 1t 1s not a Moolaprakrti inde-
pendant and not controlled by Brahman. The text
for consideration is found in the Sweiaswatara U pani-
shad, “Ajam Ekam...Bahavi. Praja: Srjamanam.” Aja
(uuborn), red, white and dark and producing off-
springs like herself; one unborn sleeps with Aja;
another unborn adandons Aja after enjoying
Question: Whether this Aja is one controlled by
it.
Brahman or is not as contended by Sankhyas. The
opponent says: This is Moolaprakrti of Sankhyas
because the words Aja (unborn) and Srjamanam
 VEDANTA DEEPA 1-4-9 239
(creating) clearly show that it is not controlled by
Brahman; it creates without any help and isalso not
subject to being born. Therefore it is independant.
Answer: The word Aja means a ‘thing not born’.
What is that thing is to be understood only by the
context and the juxta-position of the words. For
example, take the word Chamasa in a passage
Brhadaranyakopanishad. The word Chamasa ordina-
rily means a vessel used for eating—derived from the
root ‘Chamu to eat’. This word is used by Meemam-
sakas to denote a vessel for Soma liquid to drink from.
But in Brhadaranyaka, the passage refers to Chamasa
in this way : ‘“‘Arvagbila : Chamasa oordhwa-Budhna:”
(meaning the Chamasa with its mouth below and the
top covered). In ‘particularising what this object is,
the Upanished says, “Idam Tat Sira:”. ‘This is the
Head’; that is to say, the Upanishad clearly tells us
what is meant here by the word ‘Chamasa’ is the Head.
Such‘a particularisation is not found here in the case
of the word Aja—a word which means Moolaprakrti,
which is well-.-known in the Vedantas as controlled
by Brahman. Even the argument based on the word
“Srjamanam’* is not acceptable, because the word
means nothing more than that the thing is the cause
of the creation and not “creating by itself indepen-
dently.”” On the other hand, that word:Aja is used to
danote matter controlled by Brahman is clear from
the passage in Taittireeya-U panishad which referred to
mm the next Sootra. (8)
JYOTHIRUPAKRAMA TU TATHA HI
ADHEEYATE EKE. 1-4-9
*‘Aja is sprung from Brahman, because in fact some say s0’’. (Jyoti
is Brahman.)
240 VEDANTA DEEPA 14-10
In Taittireeya, describing Brahman, the text
begins with the word “Ansraneeyan Mahats Maheeyan”’
(subtler than subtle, bigger than big) and enumerates
all things that spring from Him. ‘Sapta Prana....
Sarve” “From Brahman spring all the seven Indriyas
(such as ears, eyes, noseand the mouth) and the seven
tongues of Flame. Again the seven Pranas have their
play, being commanded thereto by the Brahman,
Guhasaya (living in cavity of the heart), From Him
also spring oceans and mountains.”
In the context of enumeration of the created
things is included Ajz also by means of praetically
the same Mantra, “Ajam ekam Lohita Sukla Kyshram
Bahveem Prajam Janayanteem Saroopam.”’ Since it is
clear from this quotation in Tasttireeya that Aja is
sprung from Brahman, the same idea must be taken
to be meant in Swetwatara also. (9)

KALPANOPADESAT CHA MADWADIW AT

AVIRODHA®$ 1-4-10
Nc; because here evolution is taught, no conflict as in the case of
Madhu.
Here Kalpana means creation as in the passage
‘*Soorya Chandramasaw Dhatha Yethapoorvam Akal
payat’”’. The Universe is created out of Moolaprakrti.
-
The same is stated in Swataswatara. ‘Asmat Mayee
srjate Viswam Ktiat”’. (The Lord of Maya created all
thig Universe from this i.e., Moola Prakriti.)
During the Pralaya (universal Destruction) it
exists in Brahman in subtle form and assumes the
physical shape and form at the time of Creation.
These manifestations are the rusults of the command-
ment of Brahman; so we speak of Moolaprakrti
 Serefa: 1-t-11 241

as created. When the manifestation disappears, the

Moola-Prakrti continues to exist in a subtle form; so
it is called Aja (not born). Hence there is no conflict,
This is exemplified by the Upanishad relating to

F<
Madhu Vidya. There Aditya or Sun is said to be
sweet as he is being enjoyed as sweet as honey by
Vasus etc, This Stage of Aditya is Karya Avastha-
The same Aditya, getting rid of this stage, attains a
stage when he has no name and form; and there is no
rising or sitting. Thus the same Aditya attains stages
of being honeyand not being honey Similarly Aja
has two stages. (10)

(2) aeatretaeyracora,
Tt BERITaly ararararefaaes en 2

afefaq ag waa area ofafia:

HAIAATT ; |
(aera arena
“qa
aaaaay” (E44, fs
fag argent
waftaftacrtt sfaaerat sa Ma dea: faragta oe: 1

Ta: | {eqs qatar: ” (ee fé aaagarfire:: gas:

qafaafa: area | fersar eft aarerefaraed aare:;
(wary?
‘qaqea: efaq | wahisiasa: aye: ata: | Tastee: |
fessqmaasraa: | ‘casa: sf agaaara aqeage ata-
neat) aa edleatarat “ag agaa:” fe caaeqhaat-
frat: qasmaqer 2G, caMefteaenf aaa) aenfire-
aa afanearta fraftaea ca fifa afa, ataaca
¢
1

3)
242 Saratiq: 1-4-11

seme fag, mersarsaan” (ght vafieraarent aaa

agdr aadlla (ugieaea— Caftad af aaaal ATH
fs
gfafta: ” (ef asesAffesaraearaiaaat aaa
wereracadaneay axsszfafes a <(aitearaea ARATTY ’,
|

(aff
fread
azesta
| aad
qs, ‘(FATA STL
a araacag: |
’) fa fatare aaa

faateg—— a3 qaaat: gaq qafaarfaagerqiae-

nerafe a artaafr cart ararfa afafafa aeaeafafzene-
|
;

qmaal afarkear warraa—eat axarat ganrrarfeead:

aftara —arftaheacarafacnadiaa afeafafa fafas-
afaftey , sTaraa | ‘a aearrasnaralt’ saltasta aeayq-
aazy a quadtkare; wearaea
gsi) Way Tasty:
afa a amerfira:, aft g (“feaaga agra” efa aar-
Brea:, wamqdfza: faa, Fa waa Cae
aaia:’
glaaq 22 i
NIAITA FIVVLIVU
ree
epTeneqa:
q:
aaasl AAT: 1
tfqa
aft ga meri
2X
ag qaial: sroraa sta, aTaagreiKaeae
AWA

‘qa
AACA AA! Y aa-
qasar’efa fafee fa)
|

evayssaasarat sant fatena qaaadfrarttaar

off aSUUAIETNAAAT
say} zaaleE—

1218 18a
aaa
(
weei—eloarat, staderask aractramanaa,
ear sarfast safe: "ates TAARTSTA GAMA: sPaarottfe
 |
Cagriigs Sut 1-4-11 248

fagrare | (oare # (*winfest arta” ef meafir RARE sere.

rat waits wate odtat verre? qatar, fer
Gaga: ”( gehiatahete: qaeduaqaear: wear Ga
Raaoferrrad | aa:, Caftray cy cers aera
offre”
eftantr amit a aeft sftartia a aPasacers: |

(3)
uUTéQHenw
gf aware
3
avis Gusrucmasanr sa senrtb
wiGb Qerarear aréwb Berisars
Hg

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angessaier BroraQoraruQura, BeGera
Moranrraormorl wes, ‘UghFyow:’ (pbs
yoréQarbyseher Brorscr) craryeh Cura,
244 Gast bs Sut 1-4-11
nog angaaarrarcr bBrer spear LIGh FOB.
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tor Der 2 OUBEBOT MUTTLTD Old, UChFAQHM oroor *

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se
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ef: 25 carGm cromahlamaocouu Quraqnrnrasé

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Morevorer g Curre .yenwujoCurg aK wear cng
 CGagsrps Sud 1-1-12 245 -

AUT ETE D QDorss 570 uelhsayée crarenned uGhe

Ror: lNs Frou
YODAUH F WU STAD aor’ ora
QurGhiwb. Qovow Quwurrse
pM Mi FA Os reo s. (EL)
YAUUHFMsaGET LiTEHas Qwier cohe—

LgrayeCuir arséuiGrazr gs. 1-4-12

UobFRQ BEETS Gui QuhM
SHiaQorct1 oy Guo gycrer
gb adgySsorteust
cursus Dolstrn Osos.
Comex

‘OTT ON BEAR UIMOTEDLID, SON AMSEGRSE Be

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cri’ eer, ‘CerGaenéeSe TU VSO Hig Qest
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QETOOUULL
a USTETFSHSNUTAT Kos Bib sor
246 VEDANTA DEEPA 1-4-11

qrmiésCurg mb6g QbsfuniaCarcr <2uses

Lgib, (gma Lig revrGunsir 9 Bar Gib BML, ECO BW hl» y

Ler fl GTOT BISOTGD, BO rAaph. WA! gpI

I!
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YAO SOG YARSSR SHOUT OT GTSGD, Or

Qnarp UGPaANAEw CGuraMsSeruGbd epas@nr.
Ya Gr ewrr7e] aud 9 br cor ower aGr Gere
Ord QETDOUILILLL SID QO GS Terr orLiuGu) a6,
QE UCFMQSHSEHD BAaTU(b APSOTor L45)pip
TEs UrbsAe HiwOuHHmHeGar oarGar eror p
A_SPo wWinaur Oeraror SSHanasosr wrew
srawb Fo sndvFn wor 57 9 M, uG (13)

Sankhyopasangrahadhikaratram. (3)
NA SANKHYOPASANGRAHAT API
NANABHAVAT ATIREKAT CHA. 1-4-1].
Even if the mumber (say 25) is accepted, Sankhya-system cannot be
said to be mentioned here; because the Tatwas mentioned here are differ~
ent and because they are more in number.

Question:
. Sankhyas postulate Tatwas and
24
Jeeva asthe 25th. Here also 25 Tatwas are enume-
rated in the passage “Yasmin Pancha Pancha-Jana2?’
which means five groups of five each, i.e. 25.
The second half of the Mantra quoted “Lam
evam anya Atmanam Vidvan Brahma” etc. says,
“The person who knows thus as the 25th Tatwa the
Brahman or Atman becomes a released.”’
Here the word Brahma, as an adjective, means
only big, that is Atman pervading the Universe, and
not Vedantic Brahman. Hence the Sankhya system ig
approved,
 VEDANTA DEEPA 1-4-12 247
Answer: The argument overlooks the werd
“Yasmin” in the beginning of the passage which
means that all things are being borne in thing referred
to as “Yasmin”—That thing is referred to again in
the later portion as Brahman and Atman. It follows
therefore that all the Tatwas are ‘Brahmatmaka’ con-
trolled by Brahman, that which functions as the
support of all. Hence Sankhya-system is not approved-
Again the word ‘Ap?’ used by Sootrakara shows
also that the number 25 is not to be taken as a vahid
argument; the reason for it is given by the word
“Atirekat”’ (because of the excess of number). The
passage itself shows that Akasa is not included in the
23: ef Pancha Pancha Jana for the words are “Yasmin
Pancha Pancha Jana: Akasa: Cha Pratishtita :*.
Here Akasa is treated as one separate and distinct
from the things named Pancha Jana. This is against
the Sankhya Doctrine which includes Akaga in the 25
slatwas enumerated by them. Moreover the wards
Pancha Pancha Jana: speak only of five things named
Pancha Jana, accordig to Panini Sootra. Each one, of
the group of five is called Pancha Jana because eagh
belongs to the group of Five. To show, that ail the
five of the group are taken up the prefix Pancha ig
used as in Sapta Sapta-Rshaya: (Kach one of these
Sapta-Rshis is named a Sapia-Rshi). (#4)

Which are these Pancha Janas ?

PRANADAYO VAKYA SESHAT. 1-4-1%
These are Prana etc. as explained in the next passage.
The Pancha Janas are found in the passage
following: ‘ Prayasya Prapam....... Manzé Vidu : »
248 VEDANTA DEEPA 1=4-13
(Brahman is the Breath of the Prana, the Eye of the
Eyes, the Ear of the Ears, Anna (food), of Annas, Mind
of Manas. They who know this
attain Moksha,.”’) This
shows that Brahman is the power behind Prana, Eyes
Ears, Anna, and Manas. Here ‘Prana’ means organ
of touch etc., and the word “Anna’’ means both organs
of taste and smell considered as one organ as_ the
word stating both is one. (12)
But says the apponent, though in Madhyandina
the five are enumerated, but in Kaynwa only four are
mentioned, Anna being omitted.
JYOTISHA EKESHAM ASATI ANNE. 1-4-18
Though Anna is omitted in some text, still the word Jyotisham
supplies the number.

True, in the Kanva reading, the word Anna is

omitted; but in the previous passage, “Him Devas
worship as the light of lights, the Breath and the
Deathless.” Here Para Brahman is said to be
the Light of Jyotis: Jystis means that which lights up
objects. By Jydtisham Jyoti what is meant is Para
Brahman, for It gives light to Indriyas. The reference
here is to Indriyas ‘as they light up objects) and they
are well known to be five innumber. Hence
to understand that those five find mention in the it
is easy

Kanva reading also.

Hence the meaning of the passage under con-
sideration is one who meditates on that Atman, on
whom the five Pancha Janas (senses) elements, etc.
rest, as Brahman, Immortality, (he) becomes immortal.
(13)
=
Berrewfia: 1-4-14 249:

(a) ercorearfepacarey:

PUTA AAAS BaSaTssy RAT N

Ly
smTreprUTaat ha Aarraaraarhfs cara OTATATe EAT
fay 3a ammaeTTearhe aaa: | (TATA BRTATATATT-

sare qa: Gets

si araqan oneia” (ate aba
afeedsnaa; aran, (cradaqan adi”, (aagreqan aT”,
cela
feat feed adcarsandia varrecrat carPeaa” (Eft | ote
wed
saa) Aa: TRIaafraa atereaeze
fe |

(trateHEH ganar ma” (gareaaaae

aA WARATAIeT-

srBTeTmaa:”, Cadga ag eat te TeaSaaa”

;

eI
aT

(rarfeg adqen ater AUT ser

aaa aneaarrarakaday aad, HacearHa
oreasfaeata aes a:rasta
OTA TS, ARRAS HITTIN | (RATT RTT
afafgas fan
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cause(Toute wy ge qfae aprapiea,”

 250 Gagsrps sum 1-4-14
gaa aay” sarfaqaaaeraaal aada ade aaTeay
KET I]
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gfe sicorarrancory tt 2 1

(4) siya Sau gh) 9 over wp

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 CGagr bs Sum 1-4-11 251

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pail ser crarvugaag or”
arsumatiruw urfssCurg gure
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_g Osoafay. (15)
252 VEDANTA DEEPA 1-4-14

Karanatwadhikaranam. (4)

KARANATWENA CHA AKASADISHU YATHA

VYAPADISHTOKTE: 1-4-14
As the Brahman indicated already as the world-cause in the passage
containing the word Akasa, etc., the same is to be understood in other
passages also.

The doubt is whether the passages in Vedanta

which speak of the World-Cause refer to Pradhana or
Brahman.

Opponent says they refer only to Pradhana as the

Cause because in some texts like, “Sad ava Sowmya
Idam Agra Aseet”, it is stated by Vedas that Sat
exists before creation also in other places like, ‘‘Asad
eva Idam Agra Aseet” and *Tat IdamTarht Ayakrtam
Aseet, Tat Nama-Roopabhyam Vyakriyata”’ the Asat
and Avyakria are stated as the First cause. Sankhyas
take Avyakrta as meaning First Cause or Pradhana-
Therefore, Sankhya answers, you must understand
the other passage in the same sense that they refer to
Avyakta only. [Note: Avyakia and Avyakrta bear
the same meaning].

Answer: From the passage from Taittireeya with

“Satyam Gnanam Anantam Brahma” and “Tasmat Vat
éasmat Aimana Akasa:”’ it is clear that Akasa, etc.
sprang from the All-Knowing Brahman, and Brahman
is the Cause. In the same way in Chandagya, it is
said, “Tat Aikshata Bahu Syam Prajayeya....... ”
From this also it is clear that an Intelligent Being is
the Cause of the World. Therefore, a non-intelligent
Pradhana connot be the World-cause.
 VEDANTA DEEPA 1-4-15 253
As for the word Sat, Asat and Avyakrta used in the
passages quoted, there is nothing wrong in using such
words in connection with Brahman at the time
of Pralaya, because Brahman is Sat (existing in
subtle form), Asat (not existing as'a produced thing),
and Avyakria or Avyakia (not attaining the stage of
Names and Forms). That this is the proper meaning
is clear from the passage following: ‘Yat Nama-
Roopabhyam Vyakriyata’ That was made with Names
and Forms. Hence all passages on Vedanta relate
only to Brahman. The word YathaVyapadishtia
in the Sootra means that (truth) which has been already
established in the previous Adhikaranas, i.e, that
Brahman is the World-Couse, and that He is the
Indweller etc. (14)
.

That the words Asatand Avyakriam can be used in

connection with Brahman is clear from the context.
°
How ?

SAMAKARSHAT. 1-4-15,
By attaching (referring to passage backward and forward).

The previous passage, “Sokamayata Prajayeyetr”

states that Brahman was Willing to become many.
Therefore the passages indicate an All-Intelligent
Person creating the world by means of His Will. So
it cannot be Pradhana. The passage continues, ““Zat
Api esha Sloko Bhavati” (the following Sloka states
the same Cause) and recites the Sloka, “Asat Vat Idam
Agra Aseet,” Therefore the word Asat attracts to itself
the said Brahman as its meaning. The word Asat is
used only to indicate a stage previous to that of
Names and Forms.
254 aziadiq: 1-4-14

As regards Avyakrta, it is explained in the later

“Sq esha. tha pravishta: Anakhagrebhya: Pasyan
Chakshu:’? Having pervaded upto finger-nails, the
said Being sees ; therefore it is called Eye, etc. The
word Avyakria means one that can see.
From these, it is to be inferred that what has
penetrated into the things is the World-Cause.
Hence Avyakrta denotes Brahman. It refers to a
stage before attaining the stage of Names and Forms.
Thus, even in the passage under consideration,
taking it together with the passages before and
coming thereafter, the conclusion is reached that
Brahman only is the Cause of the world.

Paar
~ aT
AMSAT |

cere
arftatear, fsa 2 safer (gaaara, far} areth
waa geri wat ae aan a a Afeaca,” seam Afeasza-
qe, agaaafag: yer sa ward daa: (ger wa
safafagen-efa G4: gas “ae dae”? 2h goqqiqmread-
|

waraatretacad |
(Wargo taenir(gts af
asaey faa gfe qeaxa4 ATA AANA, BA HA, a aT
quayer wa ARaszaalaesr aaa aati SaTSMAT
| U2 all

BaqeqITSsala AAITAUAA 79
Cqaqat sgmduafiisa” (geare-areacaeasia-
fegra, Correa stor wna wale” af gear aly feRa
9
arradiq : 1-4-18 255

qunagta Aa—-Gea after: sadaierata sa} Sala: —qal-

quaTIaeaaa qwaraafas aaafife fafad afa aa-
fesifl aqggoraar Aacafead: I ee (Efe
aaa ua germisimg:”
ze sjoaia fauneaot-
sanafenaenia aa alPragwnafatestacaananta-
qraaaefne araapraaTas, saa sat qafa——

aay g Ofaf: ssacaeararats

MIAH
cre een
qasq: astfagead: | shaasidaa —Rate
fmaaaararfadt saifte seahtasareadarad | (sere
ara
aq sftasfiaraararaca, (eae vagieh qetrsafae” (gamfam.
asesiamafiraaar aang efa fafa: (ofaaaaaft 1

Coaadsin wnat vata’ senfes cerafarata | ge-

gerisaaar fe srsaifrerdeeie
vafe’(zarfeea: |
fries: ware, gar ara aa
afi
qua)
ara
Jats——aH aaah:
a
zeta Teeamansdaand sasfa-
qaTeI TTA enhad Cade waa”? Sale, eq
udsdeay aaMeaeresa” FAagrag ll V< tl

sfa avaifacalfnna tl & Ul

ee on
oe
(5) me sairH Saa0 dH over ww.

arrornrsé &UT sre ab saGer

so
[Ursrarbh
arrerQueri Curgwrcr wysS OCs srs
CGnaSarannaohc Caaraf.|
256 Gasrpbs Sur l- -16
os dard Fours. 1-4-16
(a710U 510) amBsre Cletovas F100.
Qeorals® wir rboCeyublays GGe, ‘ci ribiw den gs
2 carga Osr_ae ura.
araee
at
OQeraGacdr’ erer
HIT BSFSHYSRI UO yap
LIQIGT Ceres or
&

G0e worsss Cerararsrag, “uTrar@! &

Qer OF QF YRORSOHSGGE
SBT SSTUT ROT Malcr
cvaGe, Gbses srow cagorwesr, saGer 9 77
ws SHES" crear osrib
9
Bee Mus Cavevor igus
ADE OFTOMOUULLAC NMIHSUT Gents
HYIOS wororsorarJaer eovbsub.
swraGHsae
BW ai@,

2
ctien Dfhlamib orHasuLyGapCor Qasr srer Msi
raumeb. ‘Ga aground racrG gsr eséroruue Ger
nGs, afouiTag cLeorwapb iwirudapiumrib asiéor
Qugrig: UTONSSb WBsar weowacer gmMaGCer
MOT Or , YUNG FS Sor eor MaenuGw D9 wuTrvangs
SSGb. VI SSTETO— Siw’ oor gs MBU Leow ws MTs ws
aGer Qur@QercruGaga. ‘srw srearugsHHeeu
enGbes eeraruGs GCeruQurma. ‘to gs erer

a
Us MS Da coro Quraa. ‘ass crorages Our
og ger
Qrs TOOT 2. OGb Garerarutorm,
648
qeveGun cacr QeuCGor carne Quwareugs Ber
Gurgerrb. @ips Qererar Ug@eresezaeqn .aiGor
Oi BSTaT Boe sr, QE
CT HQRT EOS RS BF BBO
LY

cTAC@, DarsaonaeG ooruGsear? BOeaajoCea crascsr

QewGor,
STUD) 9 He
sus2aurbiaaCacvrh’ Giver) sear
(16)

Bupsulygron Haars Cos Crs BS

ITsuIT sip. 1-4-17
Rast (psQu utrane Qemnns Gerss eMaotopeu Sed
WOLOT
SLT crore Qa anactGa FTssyurtgy.
MD)
 Gagrés Suto 1-4-18 257
‘FC rani (QFLto) QwerluG@b maFudgeriGurCea
9s aNarcshurer @sor Sapor_ar wes
Guyer carom Mssrguatb QeLiasrid Sagan s
OBE Darcy, Ime @QaGa cirrercohie sper HS
9 or
@2&a7 crear mar o urreoreiru oer & Menwis
Qarcr@bh Sor
Pes ugworgsor YWooOonr oflo—
QesNl@eumOuoryp, or Bi so ol SonuuIGe SC (1-1-11
1
1p
Fro_ MUI B. apo Ver arsuBantrSQa& 1 ooorG wt rir gs
Too HDaargésiub m naG) sor om Asoahesra Cag
YOLUIM HST HSVIGS Beary Cwmrsge
-

Qerarar GawuGQuecrosrTa mg. -

(17)
‘uT@rG
s7
SF SH DpuGb 0 puGb 1qHay
efitibn Cursgsart.” awrarga Osrrag opgreraruy
aer Quutstre GFracdwucpsFSH, YIN MH
BOP Sib TUpsArromw, Wosrs Bigwryd B19
orepen dug) Apeoraravnyo—Qeo, Qaeshwuwsars
Urresraruy agsorcan ioe Cnburtracr gaa
Garo s OFohaAIsa Ms Gaal Sonu O wear OQwiedr
corr
ee, woOuwriyp—
SD
bursurn 919 Mme:
5bD gs) Cys
+ granh o Ga.
BalwsiT
1-4-18
sue Brci-
corng Gserslonw Saéaseuib.) Boaters niougibGe m
Car mm

améaromdb Qe Gaon), wmGuorA Bahay@d aslerdeib

Qasr Coum HoorcHin -gSos mevr ir.
cape Baar SKaGarar Aas saor,
mam

‘Traore! Ges Sac

cHge UOSHHESIO’ CH Ms
ara~ger Csarall, D MME LIGA Ba
urgsororcoan upMw seriua Gevorcoorw. allen
WSTTOTRT

wib— Bae
orrercic Qasr gor HSB He 2y or?
Toa pargeaag
33
wurorgso alapawGuwrb, & Mae
958 VEDANTA DEEPA 1-4-16
LYFO-2 GIS UTrerer wusiwrsiprGa,
QOMsrrorer
‘Ws er D uforgaraor ¢siIGurg Basr Ceca
oor
Bey or corey Cure parsumacar 29oGa.
Sacheamibd uroréor Ca mor Alarkearl Bn,
aCe
QuQur@ehier RouysCsrhy ena=vleuer COuw
Ores m Morgerbh. womb (aasong
Qatesr mamb) urerS @sOrsFSsH
Rag wa gin
Omar Fb
uTOwroonuEer Qeragu.fACGwo writ sorenaiSu
BRBSuoaTorori. —WACHS, ‘TH Qasr BOHResrosr
yuCurg’ carng we. ‘anwjsusH avar aia eb
HBerusHhea vere Oasraren&azcr GParcsr’ orosr M si
Won. (gern urrercar OZrer® Qaracder Quire
enn acrars GarwrGn, Has ugrwrgswr,) (18)

Jasadvachitwadhikaranam (5)
Again refutation of Sankhya. Here the passages
selected relate to Chetana.
JAGAT-VACHITWAT. 1-4-16
Because the word used denotes Jagat (the word).

In Kausheetaki-U panishad occurs the passage

meaning, ‘‘There is a Person who is the ©reator,
(Karta) of all these persons and whose is this Karma.
That person must be meditated upon.”’
The question is as to what the Purusha (Person)
directed to be known or meditated upon is; whether
the Purusha posited by the Sankhya Philosophy or
Paramatman. Opponent says: He is the Sankhya-
Purusha, a Person freed from Prakrti, because the
upanishad uses the words, Yasya Va Etat Karma.
 VEDANTA DEEPA 1-4-16 259
Karma means good and bad acts. Such acts are
connected always with a Jeeva only.
The Answer: The reference here is to the follow-
ing story. “A certain Brahmin Balaki came to
Kshatriya Ajatasatru to teach him Brahman. The
Brahmin spoke about the person in the Sun, the
Moon, the Lightning, etc. one by one as Brahman.
This was not accepted by the King. The Brahmin
then remained silent. ‘Is that all?’ said the King-
Then the Brahmin requested the King to teach him
Brahman. The king replied, ‘I cannot teach a
Brahmin, but I will however give you the knowledge
of Brahman,’ It is in this connection those words were
used. The word Karma therein is to be understood,
‘What is created’ and not that act good or bad. So
Etat Karma means the entire Universe being the out-
come of His activity; The meaning of the sentence
‘That person is to be known or realised, who is the
is,
Creator of all these persons (Sun, Moon, Lightning,
etc.), not only these but also all this Universe which
is His Work,.”’ (16)

JHEVA MOUKHY APRANALINGAT NAITI CHET

TAT VYAKHYATAM. 1-4-17
If it is contended that Paramaiman is not stated here, because the
characteristic marks of Jeeva including Mukhya Prana are mentioned, the
reply is it has been explained already, (i.e, in the last Sootra of the
lst Pada).
Opponent cites, “Just as Srzshthi enjoys along with
his relations, in the same way this wise Aiman
enjoys with his Atmans (Bodies, etc.)’’ and argues that
this enjoyment is appropriate for Jeeva only. The
other passage that he becomes one with Prana during
 260 VEDANTA DEEPA 1-4-18
sleep is again appropriate only for a Jeeva. (Note:—
During sleep, only Prana is active and also Jatharagni,
the digestive fire),
Answer :—Such question was already answered in
the Pratardana Vidya) 1-1-11. Talking the. passages
before and after, Parmatman alone is to be indicated.
As for the distinctive (or inferential) marks, they must
be understood in a way reconciling all passages,
(How? It is explained in the next Sootra.) (17)
The opponent quotes the passage which says that
‘“‘the sleeping man was called by names applicable to
Prana, but he did not wake up; when, however, he
was prodded with a stick, he woke up’’, and argues,
‘‘As the inference therefrom is that Jeeva is different
from Mukhya Prana, body and senses, and as the
above transactions cannot relate to Paramaiman,
Jeeva must be taken as referred to.”
The Answer is:—
ANY ARTHAM TU JAIMINI: PRASNAVYA-
KHYANABHYAM API CHA EVAM EKE. 1-4-18
Jaimini says that the mention of Jeeva ia for another purpose,
because of the question and the answer; 1t is so even according to other
Vedantin (Sukla Yajurvedin). (‘Tu’ is used to denote tho refutation of the
question )
Mention of Jeeva here is for a different purpose,
i.e, for conveying the idea that the highest Brahman
is distinct from jeeva and in that connection jeeva has
to bereferred to. This is clear from the question
and answer,
Referring to the person who was thus wakened
uq, (i.e. by prodding,) the question is asked as to
 areata : 1-4-19 261
where that person was till he woke up, and the answer
is .given by Ajatasatru, ‘He was one in that Prana
alone ’. Prana here must denote Paramaiman, because
a seelping person is said tobe joined with Brahman and
this is established by other passages in the Upanishad,
“Somya! the sleeper was joint with Sat.’ This
passage is found in Sat-Vidya; and Sat there refers to
Brahman, Accordingly even here, Parna must be
taken to denote Brahman.
«again, the conversation between Balgki and
Ajatasatru is referred to in Brahad Aranyaka. There
it is said that the sleeper was sleeping on Akasa,
within the Heart. This shows that Prana in one
passage is the same as Akasa im the other. It has
been already demonstrated that the words Prana and
Akasa are used to denote Paramatman. To Him ‘only
both words can apply at the same time. (18)

(&) araereaaiaan cory,

|
Uraraqaid 9) 9S Ye

geq woah
ae, aT SL aq: aaa ofa: Prat

wafa, sreraeg aaa”? (gearera, feneAT ar SL BSI: aaa

neaeat fafeearfraca:” (Zeal aeeaaar fafee: gers, aea-
fag:?a acacia awa: | (aafag: wafers cate qa:
qa: | afasragatratararle aerancaa aaTeAT APT

angi. oa ua fe, omer ar at geen.” Efe ofan

(Terag— = qaidiat wat senza: Bar aaa, sea
 Gagrba Sui 1-4-19 263

‘Sinaia waeet oat wat) aka

nafieaateads AMAA, Fa: PATFATS
gan
i 2RI
fa araareaqarfanworr 18

QaQrsurhuursayenri (6)
([ueh 0G QeWrrsuy Kagmee 2H up
QaNnnF Qeroagsra csnns@ruScig midwest @F a!
wor Cu gm mouwcr om Gono Gasaral orapS ms.)

Ursin hawir gs. 1-4-19

(pouilest aitéumiaenr Qlarrais oe.
LIGA SIT CTs
‘sHracsicr
sR cops rife ribincwr KB,
Qa. Ss Marah asonrac ohwugewee
gs

Seat), wgsoraar Ber..shmaeraGa’ eer my

Qsr_ae, ‘op spoTonacn sroaGawr@n, CoraCGarax
Qh, arruGawrGb. surcehisaGaenrGib’ er oor Maur gr
@far
Qmres
@[email protected]
Bor
ew pou
YR.upuorsorCar‘sre’ ae
WsTAg M
oormaue
Bars
orGar, YOu
Qoeusoses5rb SSHaoror SaGer
erer soutb ep
car Ng
mg.
Wray
Ugh. @OHCGH Hooraicr, we»xal, WHET, LIGRTLN,

Caear, Ug apsou ofluantgaasor OeFreawuug

Amar, QaoH Oe Mibu SS ULI OsOT UTMBo
ararer. QaarsoronuUuGu-Guow, ‘WSO OMS STM
Carr @Qib’— orarp ar&é&iuw gm Miargbirib.
OD 5 STE Sib—‘sanracicr
Ban FOnats’
Torn mH, QBsoroaGu asranGacrG@ Querrey
uo asior ugorsorGa wrb, (SRasaGgs Sora
UAuorGGKuusTo asoracr a Os serdgr Ou
264 Cagsris Sum 1-4-20
WeaGuer@Qunarrynd arsumaner B@dvrur.) ‘sesor
eer Ufuoragy uot soraler Ba.sa HeraGa,
YSTAUG USOT SOM MHSVWUISSTCOCU WTWS
HA

ure, LUTDT SOT

Ofunorud, goorsCGurg
BADMnmoors Sra
MBaEocd
giifuiruaperer Bau
aMmgs&sarcQocrar mag? eroorgib Axayb Ufunor
aGa GrahwraCGa urwrearés ehubrseGa warar wr
ior SinirencuGus wr ever Cares @ib’ erosr pp Qurcrer Ours
giv. CuGo, ‘agora wu fhéesre croeorb
9
Has
Wiigwirin erearampurer pm alCrt@aRHae@R Wor sor
oma QurMKrraa QaTeorrre Fat.
sr
WO sHoar QurmHoarreag--eT VOT QT SUIS FLD
UTD SoTOAs OSTOTLIOsrer Bevrujid. ‘uss
Geo CGormabd Qup
nas ror re
goruulLeraera,
OT TLIG STO
CGELLTD Cot seb owBWLIMT
‘dr
erasrib 9 Mucwuroranrb, ‘@GaawGawarb Be
arson, ‘@esuIO cmb -ymarcr i@uw eraraar mS
wih GeCasb Psorar Der Ha@pb LO OVSHEEHD |
‘Taards QaTeanG sroarn 1 NAW er, 9 aikor sere
ara
WT
of Harsr.” swarm oGurero arsumaer UIT
sous Qaresrr_ ro sy Bevorm
BGonwial (19) GA.

aN, almerrernucosor Sucr Qbso YsHsSan

cisr6m Gertia QHuyswnatr Qsrirses 9D
ds
Saycar corm YsnacCaorr® gfadsarn Sagi
usasF Gerad) Sawa QareraG ser sorely,
QHsogs
& m sI— psi Cay flafdeér aGqsge ga OIG

uy HeeHT AD SGC ga : Smad HpFroyssur:. 1-4-20

ston uleseTovooTin
2 Hesse
om 21) Suluis od SHovs
ud 5G Da BANEONutgSeQuosrgt gyro;sur.
ROOM UNM SST roorb 9 Hag BT LON ETT
Saz.wsHerb. wrogoibd Sarah arrewaph arr
 re 6 Baja epeh MEN
Hair aI SSOTVTID,
sir
CPW GH HAs
Ligon Marsorararugwc1Go
ar Barckor ae
mib Qeraoared ygagrub Qararararh soerayt
“eur suhag), (20)

wHOY Hh Rahi@er #05 s1—

> sky Wopurgs garcurars Os pauHGams:

>

1-4-21
avbevry Ss §) 351m! DauchituL_Curboim sen dsioney és oiGurg
Cowon Soren eens TIIGUOMDS SHH syaitor
aors
Gerad
gy
Qeroverred QgFitetroor O).So%
azt gonGGamiad.
‘ur gen Bonus Qiong serge mugssrGeo
WE Gu pea
ar’ ear py oui Socr gy Quefiiuin
9 OS Urorsorarg@qos uailssuuge ms, (21)

Qwis srrsQsnahalier Qeraroa—

MunwshCs: OH arrest sowpH: 1-4-22
HIN HRIUSIODAHB yt snséHScvort,

‘uraMd@Qnaa SarsoraMdGgeSoer pcr’

er oor
10
piu46 B
HFSITSoOTHT SI Ugo sor Qu
Cig mibines Kai Lg. ofam SwTaysq
seyjvo aarswr
oust Vera gub Gere gins Stor ailev Aplp.al Br <5 St ep

Urorgsoroar Gerda wayt alFaQgsnors.

Hasta MOsrars GIG MbvsOusHus DHHS
sigeCag
Goad
gorSy® gery Prorgast gid PF0G
DS SoOsF GFETHOI SST Qi alan mb.
(22)
 266 VEDANTA DEEPA 1-4-19
Vakyanvaya-Adhikarana. (6)
In this Adhikarana also, as in the previous
Adhikarana, another passage of Upantshad is taken
and a doubt is raised whether it refers to Sankhya
Purusha, The Sootras answer it—
VAKYANVAYAT. 1-4-19.
Because the connected passagesapply in their significanee to
Paramaiman only.

The passage selected is one from Maitreyee

Brahmana in Brhad Aranyaka: “A man does not
become the darling of his wife by his merely thinking
so; A woman, does not become the darling of her
husband by her thinking so, So also, a son does not
become the dearly love-object of his parents simply
because the son thinks so. A man may be fond of
money, but that is not because money is fond of him.
Therefore love is the result of the Soul, Atman. Atman
is to be heard, thought of and meditated upon and
seen (i.e. realised)’’.
The opponent says that Soul mentioned here is
the 25th Tatwa of Sankya, i.e. Jeevaitman. For, the
expressions husband, wife, son, friend and money can
appertain to Jeevatman only.
Answer: The passage in effect is that the love
of husband to his wife etc., is not due to their desires,
but the desire of Atman (Soul); and it further enjoins
on the Upasaka that he should meditate on this
Atman, This Atman must refer to an All-Knowing
and Satyasankalpa Paramatman distinct from and
above Jeevaiman who by his Sankalpa (or Desire) pro-
 VEDANTA DEEPA 1-4-19 967
duces all the affection between relations, etc. Besides,
it is said that by knowing this Aiman, everything is
known. Hence, the Aiman must be the Pramaiman
because this is possible only in the case of a Supreme
Self.

The other passages referred to in the Sootra are:

(1) “By means of wealth, there is no hope for Mok-
sha”. (Note:—This is by Yaghayavalkya to his wife
when he proposed, when he was about to take
Sanyasa, to divide his weatilh between Maiireyee and
his yonger wife Katyayanee and that in answer toa
question by Maittreyee whether money will bring
Moksha.) (2):When Atman is seen, heard, thought of
and meditated upon, all becomes Known. (3) ‘All
this that which is in Atman”. (4) Rg Veda and other
learning, and all this Universe are the breath of this Big
Person (that is these are created by Him with great
ease). (5) By Him all these are known; and how
can He be known by any other means? (i.e.) None
but He can be the instrument for knowing Him,”

All these passages can be understood only by

understanding the word Atman to be Paramaiman.
Tfthis is so, what about the passage which seems
to be concerned with Jeevatman. “Vignana Ghana etc.
stating, ‘‘A person with knowledge derived from the
senses, springing from the elements perishes along
with them.” The following three Sootras answer this
point in three ways—
268 VEDANTA DEEPA 1-4-20
PRATIGNA SIDDHE: LINGAM ASMARATHY
1-4-20
A:
“For the fulfilment of Pratigna (the promissory statement,) thie
acts as an indicator.’’ Sosays Asmarathya.

(Pratigna-promissory passage=one that promises

something). Asmarathya is of opinion that the ment-
ion of Jeevatman here in connection with Paramat-
man is an indication of the relationship as cause and
effect between them, by which relationship promissory
statement (statement that by knowing one all is
known) is fulfilled, So the word meaning jeeva is used
tod enote Paramaitman. From this it follows that Jeeva
springs from Paramatman like pot:‘and pan out of mud
or earth. .
(20)
UTKRAMISHY ATA: EVAM BHAVAT ITI
AUDULOMI: I1-4-21
“Because on departure (from the Body) Jeeva attains this stage
(he becomes one with Him)’’. So says Audulomi.

“Attaining the Highest Light (Paramatman) he

obtains his own natural Form (one-ness)”. Since the
preson who rises leaving the Body becomes one with
Brahman, hence there can be no objection to denote
Paramatman by a word indicating jeeva. (21)
AVASTHITE: ITI KASAKRTSNA: 1-4-22
Because of the Existence in Jcevatman-So saya Kasakrtena.

Hy the passage “Ya Aimani Tishthan’’ and other

passages, Paramatman is said to exist withinthe Jee-
vatman. Hence by the words referring to Jeevatman,
Paramatman also is always understood. That is the
opinion of Kasakrisna. Hence the word Vignana
Ghana refers to Paramatman.
 aaradiq: 1-4-23 269
This last opinion is the accepted opinion of
Badarayana, the Sootrakara; because each is opposed
to the others and the Sootrakara cannot be said to
have accepted all. Since this is the last and none
else is mentioned beyond, this is the opinion accepted
by him. {22)

(9) stReaftarcory,

THA AAMT
SATA(VNVRIN
frre]
?

greta sara sdfarararoradtfa

ama: |. (fiaaromafit gk gas ageredt . fatter
aaaargaatiara ;{sremeart aaa faeatan”
qafiqaaad, seoisheraaahiane | (Tarag—
(een
Fara Aa (sf gaaata alfarsaraangasea
(aay araana a oss af aonay fa Tae aa ATTA
angnaaaroraht alte Aga) sonaafiassed
rege MAHA TAA NEA FAT:BAN GaNs: ,Wa-
arose aes,
fifratuamd
= aardtaqafaa Prerarcaasatuaaacia,
alerafageara fier eft,
eriaemraftzaente adiftr: ceraatsfaftd fasta |
facfageqatiees aa caraaaslt, aa {gens frances

- siara f&, Coeaeareht aad fratqaftnaa rat aaa afaeg:”

sagta: |
aaa: eRe tt
sfamizeicargytrad , saad a aaafa
=
940 Aziragiq: 1-1-24

BRTVAIAMET 1ITVVURVU
(oatsarmad aE EL”, (Cadet ag eat waa”, gfe -
evan: wea
fated a aaafa fralad
aaa22
aguaafaratieans BATA
u

aa ;
AMA
Pe faa
Aaa aa oredta”
frarat ge, “aa ad we a zat arala_—_aareafaaa” eeuaia
INSU
cane
Lssagaarafa-

flare fee aaafa f& araraad | saadad wer 1 24

Carat
MARA
1.12
wirgea” (fa
eI aggema wa sararor
aferfeead; vada ada, arreqanaratae
aeragaray a fae: tl 2 & I
AMMAN we ATATATE BD fa, afé seoi{sceaqcreat
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Gasrphs Sum 1-4-23

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271

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Prakrti Adhikarara (7)

In this Adhikarana the theory of some Sankhyas
who accept the existence of Paramatman but state, ‘He
is the operative cause and Pradhana is the material
cause,’ is taken up for consideration.
PRAKRTI: CHA PRATIGNA-DRSHT ANT A-
ANUPARODHAT. 1-4-2383
Paramatman is the material cause also because it is only by under-
standing it so that the Pratigna (Promissory Statement) and the example
°

taken will not be:nullified,.

376 VEDANTA DEEPA 1-4-23

The doubt raised is whether Brahman is merely

the creative cause but also the material causc. Poorva
Pakshin (opponent) says—He is the creative cause
only; because mm the world we sce the potter is differ-
ent and distinct from the mud, the material used for
potsaud pans; also because in thetheSastras it is said
that He is the creative cause and Prakrti is the
material cause. e.g. ‘Asmat mayee srjate visvam Liat’.
The controller of Maya (ie. Prakrti), Matter creates all
this (the world) out of that Pradhana. Hence,
Pradhana is stated to be the material cause. Again
Brahman is not subject to any change. (If we accept
Brahman as the material cause also, that means it is
liable to change).
Answer :—From the passages from the Sruiz it is
clear that Brahman is not only creative but also the
material cause. (1) Yana Asrutam Srutam SBhawati.
Knowing Him, you know all,
(2) Yatha Sowmya ekena
mrtpindena Sarwam Mrnmayam Vignatam Syat. Just
as by knowing the mud-ball, its products are known.
The acquisition of knowledge of all by means of
knowledge of one is due to the relationship of cause
and effect; and that cause must also be the material
cause ; it is clear from the example of mud taken, It
is to be noted that no mention is made here of the
potter. Soitis clear that Brahman is proclaimed to
be the material cause as well as the creator also. With
regard to the argument as to our worldly experience,
the answer is that it is the constituent character of
Brahman to be so; that is, Heis All Knowing and
All Powerful, not like the ordinary potter. No worldly
experience will avail in the matter. He has also as
His body the Chztana and Achétana. He becomes there-
fore the material cause also.
The argumeut based on the text that Brahman is
changeless is answered by the fact that the ordinary
hhanges affecting the world do not touch Him. Nor
ce touched by pains and pleasures which afflict theis
ordinary jeeva. It is only to make this clear (i.e. that
 VEDANTA DEEPA 14-24 oft
changes, as well as pains and pleasures do not touch
Him) that the passage states that from Prakrti the
Lord of Prakrti etc. creates the whole world. (23)
ABHIDYOPADESAT OHA 1-4-24
Because of the Statement about a ceartain desire.
Further, the Sruti states that the Creator
(Brahman) desires that, “I shall become Many.” It
follows therefore that the Desire is that He Himself
should become many and not that Pradhana should
become the warld. The Brahman is not like a potter
who desires that the mud should become pot.
Therefore it is concluded that He is the material
cause also. This Sankalpa (or desire) is not of the
ordinary kind, but one peculiar and extra--ordinary.
Again.—
SAKSHAT CHA UBHAYAMNANAT. 1-4-25
The Brahman is expressly stated as both causes (material and
creative).
To the question raised in a vedic passage i.e.,“*Which
is the forest ? Which is the tree from which the whole
Universe was shaped? Which is that which the
creator had dominion over ?”’, the answer given is that
the forest. tree and controller are the same Brahman.
By the word ‘Tree’ the material cause is indicated,
and by the word Adhishthata (Adhyatishzhat) the
creative or operative cause. It is also stated in this
passage that like the creative and operative cause,
the instrumental cause also is the Rrahman. (Note:
By saying that forest is Brahman itis indicated that
besides the tree used for creating the worlds, there
are still any mumber of trees left and that the world
is but a small fraction of the Brahman.) (25)
ATMAKRTE: 1-4-26
Because of His creating Himself (as world).
The above answer is also clear from the passage,
“Tat Aimanam Swayam Akuruta’”’. ‘He himself created
Himself” Wherefore Brahman is both, the cause of the
278 VEDANTA DEEPA 1-4-27

world and the World itself when the stages of Names

and Forms are reached. (26)
If it is said that He Himself becomes the World,
then it is to be expected that Brahman full of Bliss
and not touched by sins or merits, All Knowing, All
Powerful, etc. will be dragged to the stage of
Ignorance, and of being Karma bound, etc.; the
answer is furnished by the Svolra—
PARINAMAT. 1-4-27.
Because of the peculiar proporties of transforining Ilimeolf.
The objection raised above will certainly be
relevant in the case of Adwaitta theory where brahkhman
is said to be subject to Maya (Ignorance) and the
world is its creation. Under that theory it is said
that by a correct knowledge of Vedunta this Ignorance
and its effect (the Illusion) disappear. It is also open
to the objection that all references to the world found
in the Vedanta, etc. are the sayings of a confused and
perplexed man.
The objection cannot arise in the case of the
theory (which is the correct one) which accepts the
reality of Chetana and Achelana and that they form
the body of Brahman. Inu such a case, to state
Brahman manifests in Forms and Names, raise no
doubts or controversies. For, in both the stages-that
is-before the manifestation and aftcr, the Bramhan is
the soul of Chztana and Achztana. ‘The authority is
to be found in “Yat Ha [dam Tarht Avyakriam Aseet
Tat NamaRoopabhyam Vyukriyata.” In the first
state, it was without Names and YTorms, then it
manifests in Names and Forms-
Thus, the changes ic. being affected by Pain and
Pleasures and non-sentience are attributable to
Chetana and Achétana, and Brahman is free in both
stages. That He is the inner-dweller of All in all the
stages is laid down authoritatively in Anataryami-
Brahmana in Brhadaranyaka and Subalopanishad. (29)
 Reteafta: 1-4-29 279
YONI: CHA HI GEEYAT#. 1-4-28
The word Yoni (creative cause) is also used (with reference to
Brahman.
Thus in Mundaka, “Yad Bhoota-Yonim Paripas
yantt Dheera: «‘Wisemen see Brahman asthe creative
cause of all Beings.” <‘“Kartaram EHesam Purusham
Brahma Yonim” ‘*Person who is Creator, Controller
and material Cause, (28)

(¢) eaeurerrntancony
Qa Aq SIMVAA: SMVAAMT 212 1R8? 1

“adr at gafa” (eearfagaredg areas, (senna aa?

PASAT AAHSIAA VA BAIA: AAW: AGATAT: | WAIFAI-

gseaaafanrieraasd: Re A

ofa stanagmrasfarhad staaradtt quae age: a:

zfa SaaTseara: |
BMA ; ART Il
ur
Avia pr deyourip
swuir
Gap oviGal aiuiréuirgess: alursurgesr:
(8)
29
gbuorgu scorn sr.He Agacoaclh Genrstret spusmueds
GO

Sink QanciG oume>5hQ wohmcipcerer uTawaclorMoriph

Ligh seo 5GuU VSTASISS QSIGTS.
(ue aMgésclnS aT TCTOTES Mm MagCured
arsumaseho CGsreriegin sroaorb ¢waQaran ur
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er eer BTtD LT sib APM gwd.

UF usags rrorgpiagwarw) gs mons OrLigs

Ca srés SUSHO aso MY SUTLD apOpi.

GF LILDGY Bl.
280 VEDANTA DEEPA 1-4-29

Sarvavyakhyanadhikarana. (8)
ETENA SARVE VYAKHYATA: VYAKHYATA:
Thus have been oxpoundced all other passages also of the Upanishad.
The exposition of the passages beginning with
“Vato Vai Imani Bhoothanw”’ in the 2nd adhikarana of
the Ist Pada and our arguments with respect to
them, apply to all passages of Vedanta. Therefore
they must be taken to have been explained. i.c. All
passages which seem as denoting any thing else as tho
World-Cause should be treated as referring to
Brahman as explained in this Adhyaya.
The repetition of the word, Vyakhyata: denotes
the end of a chapter. (29)
Ends the 4th Pada.
Thus Ends the first Adhyaya.

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