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THE BHAMAT1
CATUSSUTRl
S. S.
SURYANARAYANA SASTRI
AND
C.
KUNHAN RAJA
23-4-4-69
5,000.
Q H
Accession No.
'
A K Author
Title
V//&
marked below.
THE BHIMATI:
CATDBSfJTRl
FOREWORD
IT
is
a pleasure to
first
know
on
the
now be
available to
English
translation
and
notes.
All
Mr,
S.
S.
Suryanarayana
Sastri
and
Kunhan Raja
of the Philosophy
bringing
well
known among
Vacaspati
of
BhamatI
is
The Introduction,
of the work and
its
the date
Bhamati
VI
its
Avidya and
its
and Brahman
and
Is'vara,
among
The
its
work
will
not
only
add
to
the
reputation of
Andhra
University,
Waltair
S. R,
CONTENTS
Foreword
Introduction
.....
. . .
PAGE
v
ix
liii
.$*
.
Know
.
....
.
.63
Scripture-source
Harmony
Notes
Additional Notes
......
. . .
List of Abbreviations
Corrections
INTRODUCTION
I.
ON
it
now
(898
Vikrama
Era).
2
The
last
refers to a
this
king Nrga,
While
believe
him
it
is
is
named
in
some
inscriptions as Kiratadhipati,
to be those
known
(A.D.
984)
who
II, 107.
Nares'varS yaccaritH-'nuk&ram icchanti kartum na ca pSrayanti tasmin mahipe mahanlya-kirtau s'rimannrge 'k&ri may nibandhal?. See also p. 481, under II, i, 33.
*
"See Mm. Dr. Ganganath Jha, Sanskrit Introduction to his " " " edition of the Snnkhyatattvakaunwdl, means one who Nfga has a human vehicle," and kiratas are well known to be such. The
same writer gives many reasons, some Vacaspati was a native of Mithila.
reference to mustard
oil.
It
what corresponds
called
It
to
a city
Bhama
may
paijcjit-tradition
about the
name
"
Bhamati
".
In those
it
days
(as
would
appear
have
been
customary
to
hold learned
discussions
Vacaspati,
who
his
listened
own
himself
to
the
authoritative
zeal,
Then
and
to
name
The story
is
so pic*
it
deserves to be true.
II.
WORKS
are enumerated in the
The works
of Vacaspati
XI
the Nyayakaqika
(a
Havana's
of language in
relation
(a
to
v&rtikatatparyatikci
commentary
on Udyotakara's
vakaumudi
(a
commentary on
and
the
commentary on Vyasa's
(a
1
Yogabhctsya)
Bh&mati
commentary on
S'ankara's S'arlrakamlmaipsabhasya).
The
Bfitimati
has
itself
been commented on by
is
the
A.D.),
commen-
A,D.)
and Abhoga
is
Century
A.D.).
The Abhoga
and sometimes
BMmatl
kftstika
2
are
(1)
by S'rlraiiganatha otherwise known as Akharidand the the Bhftmatitilaka* ananda (3) (2)
;
Bhamativitisa.
All the works have been published with the exception of the Brahmatattvasanrtkffi, not even a manuscript of which has been
1
found so
*
far.
Manuscripts
of
this
work
are found
in
the Government
Mentioned
II, 108.
Xll
ill.
is
two
main
streams
of
S'ankara interpretation.
is
Vftcaspati
in
distinctive
his
But as
as the
Padmapada
are
known
the
the Bhamatl-prasthana.
the Brahmasiddhi,
wherever
necessary
Striking
verbal
idam-anidam-rupam
s'arlram
mithya-s'abdo 'pahnava-vacanati
s'arirake
eva
s'arlrakam
bhavalj
s'arlrako
;
jlvab
'yam
anvaya
possible
The references are to pages 1, 18, 4, 40, 63, 91, and 97 of the PancapUdikn (Vizianagaram Sanskrit Series). The statements on pp. 63 and 91 of the PancapUdikfi are well-known proverbial
1
expressions ; what is striking is the use of them by both writers in the same context. The interested student will easily find the corresponding pages of the BhUmatl. Some of the criticism in the
would seem to be expressly directed against the doctrines of the PaftcapBdf&B; see the Kalpataru on I, iii, 17 26 (p, 264). We owe this reference to ii, 298) and on I, (p. Mr. T. R. Chintamani (Journal of Oriental Research, Madras,
Bhamatl
Vol. Ill,
p. 45),
Xlll
IV. SfoUTi AS
PRAMANA
adherents of any orthodox
(S'ruti)
For Vacaspati, as
for all
The
Spirit
Self,
it
Intelligence,
is
Consciousness,
the Universal
is
Brahman)
itself
possible
is
knowledge.
without losing
its
self-hood,
It is manifest,
would
be blind.
But
it
is
It is self-luminous
and self-manifest.
Perception, which would have no value but for the manifestation of the self-luminous intelligence in
it,
and through
Much
its
sphere, since
it is
dependent
on
and
on
the
first
Scripture-taught reality.
Such
one
all
minds
without
will
by
real,
a second, reflecting on
to
and refuting
the
objections
the
for
doctrine,
contemplating
real
uninterruptedly
Brahman.
it
Scripture, though
may and
an
auxiliary,
order
to
assail the
mind.
XIV
subordinated
to the explication
and substantiation of
Scriptural truth
and can
in
no sense be independent.
arise
Several
(1)
questions
naturally
of
out
of
this:
Is
such
an
advocacy
Scripture
and
sub-
How
the
difference
to
be
where
it
conflicts
with
perception
difference
?
When
is
there
is
(3)
In
any
case,
its
own
basis in
denying
authoritativeness
were not
first
perceived
(4)
What
the nature
?
of perception,
1.
if it
Authority
as such,
all
1
Scripture
many
restatements
eulogistic passages,
which cannot
on other passages which lay down something new and The marks determinative of purport are purportful.
well
known; they
are:
the
harmony
of
the initial
(e,e.,
repetition, novelty
not
made
passages
or
by condemnation by deprecatory
'
ananya-labyah s abd&rtha\i.
XV
entire
Scripture
has
non-duality
for
for
purport
The
Chftndogya
teaching,
it
is is
important and
this identity
is
the primary
purport
nor
in
it is
a statement of the
since the
;
purportful
it
is fruitful,
knowledge of
it
the knowledge of
is
praised suitably
and
its
opposite
condemned
self
with the
1
absolute
reality
also
on closer examina-
are
disputes even
which
is
the
In the
possible
introductory passage
such a choice
may
be found to
As
all
make out
that
such
beginnings
are
intermediate
or secondary
On advaita
as the purport of all Scripture, see the Bh&maft 343, Anantakr.sna S'&strfs edition); p. is not part of the primary intention ; see
34
(p. 482).
XVI
is
elsewhere,
of
and
the
that
this
favours
non-dualism.
Similarly
conclusion.
The interpretation of
And
the
determining what
not, in
purportful repetition
and what
is
what
is
glorified
So that the
unphilosophical only
on the face of
it,
involving as
it
exercise of reason.
only in so far as
it
does not.
perception
But
how can
Scripture over-ride
which
here
of
is
The assumption
not be rejected.
but
it is
is
that perception
;
is
our
is
first
knowledge
and what
replies
basic
may
The advaitin
that no doubt
it is first,
sublated.
The
initial
position,
Where
and
it
could
if
the original
cognition as silver
is
persisted
admitted to
xvii
of perception
would of
the
itself
be an argument for
its
sublation
by
subsequently
resulting Scriptural
knowledge, especially
when
depending
case,
In any
as
we
is
see presently,
it
is
difference
3.
perceived.
is
dependent on perception
for
its
Scriptural
knowledge would
The reply
and
their senses,
Even
in
ordinary experience we derive what we treat as valid knowledge from what is not real but is superimposed.
Naga means an
the difference in
elephant,
'
is
property not of
itself,
it
which
results
from
this
superimposed difference
not
delusive.
of
knowledge which
eternal.
so
an insistence on
answer
in
the
negative.
What
we know
to
as
cognise
But
this
is
preceded
by indeterminate
perception.
xvni
the single positive undifferentiated continuum presented
is
compar-
mentioned by Bradley,
wherein there
it
1
is
For
the
dialectic
on difference, Vacaspati
is
found
briefly
summarised
in
the
Bhamati?
The
that
difference cannot be
real,
since
it
can be
would be no things
be different
for,
whatever you
may
its
say
is
because difference
parts
is
;
of its nature
rest
similarly of each of
;
you cannot
there
in
It
is
also comparable to
:
what
is
lines of
Tennyson
to earth and sky time his tender palm is prost Against the circle of"the breast Has never thought that This is i ", But as he grows he gathers much " " " " And learns the use of I and me " finds I am not what I see And And other than the things I touch ". So rounds he to a separate mind
What
From whence clear memory may begin As through the frame that binds him in
His isolation grows defined.
On
I,
i,
4 (pp. 174-179).
The notes
in that connection
may
also
be consulted.
XIX
If,
an
attribute,
it is
of
its
very
nature, and
If
we have
alternative alone.
the attribute
different, then
we have
difference
which
is
its
attribute
of
And
the
moment we
substrate on
other,
we are launched on an
is
regress.
The
it
unintelligible,
least of a
and since
unit
pre-supposes the
different,
it
identity
at
that
is is
is
reasonable to hold
that difference
May
we
ence
?
Do
We
no
acceptance of both.
all
attempt at systematic
thinking
it
is
to be abandoned.
crown and a
bracelet,
is
said,
But
if
who
;
if
is
difference too
and gold
also, since
non-different.
XX
And
if,
bracelet,
first
does not
want the
it
second,
why
should
it
too,
difference
Identity
may
taken
either should
be
to be
more
the
advaitin has
shown
sufficient
fundamental.
What,
then,
is
Is
it
the
Bradley's system?
pre-rational
distinctions
Obviously,
it
cannot be,
for,
on the
its
and doubts.
The goal
of
knowledge cannot
be
attained that,
to
perfect peace, no
more return
the relational
final
The
deaf-mute.
Between
the
two,
there
are only
two
characteristics in
common,
and
its
non-attributive nature.
is
nition
attributive
the subject
known
to possess
In the indeterminate
The criticism of bheda-'bheda occurs under I, i, 4 (pp. 175178). AmalSnanda takes it to apply to Bh&skara, The argument? are in substance identical with Mariana's in the Brahmasiddhi
pp, 63*70
;
and Man<Jana
is criticising
KumSrila.
XXI
cognition of the child, there
is
no distinction of subject
and predicate at
beyond
all.
we
pass
A typical
"
the recognition
This
is
that Devadatta
sion
".
What
is
of
an attribute by a
seen
here
and
now,
The judgment
is
And
yet
is
is
affirmed, but
identity
place.
as qualified
If
by
the
differences
would be impossible.
of time
the
differences
qualifications per
is
accidens,
so qualified.
and the
bare identity
For
it
it
has passed
rich
with their
persist
no longer,
The
attributive judgments
by
extending,
harmonising
of knowledge.
and
consolidating
the
original
final
datum
is
What happens
at the
stage
of the
XX11
to
disruption
rational level
non-relational in nature
it is
infra-
Nor
need
one
that
difference
and
relations
for,
what
an upalaksana.
the identification
is
the significance
fly
is
that
is
never
lost,
may
of
accidens.
1
easy to
fall
There is little discussion of the doctrine of akhandartha in the Bhnmatl itself. But it is adverted to in the Kalpataru, even and the doctrine is of such in the course of the first four sutras vital importance to advaita that at least this passing mention has
;
to be made.
by
qualified per accidens by the differences is elaborated at great length in the Advaitasiddhi. VScaspati's failure to discuss akhandSrtha is susceptible of one of
following explanations. For him, as for Mandana, verbal is not of itself the cause of immediate knowledge. The cognition resulting from such testimony has to be contemplated with faith, unintermittently and for a long time before the final intuition results, From the sentence there results but a mediate cognition which starts the indispensable process of prasankhyana ; it would therefore seem unnecessary to insist on the sentence too conveying a sense that is impartite. Another possible reason is that, unlike Man<Jana, Vacaspati does not hold to the sphota-vada, the doctrine that meaning is one and integral and that it is but
the
testimony
revealed gradually in the spoken letters and words. He would seem and the Behaviourist to have more sympathy with the Associatipnist explanations of the acquirement of meaning than with an explanaThe juxtaposition of tion like that of the Gestalt psychologist. such a doctrine alongside that of akharxjartha would have appeared, to say the least, incongruous. It is worth noting that the doctrine
XX111
is
the pre-rational
it is
without
its
attributes,
without
attributes
modifications.
The
relations
and
the
all
count
in the final
cognition,
cannot
real.
count
as such, as
The
is
logical
theory
of
generally
identified
with
view
of
judgment.
Judgment,
content
the
that
according
to
the
in
former,
reality.
relates
an
ideal
of
subject
The
and
the
aspects
content,
exist
harmoniously
but
harmony is imperfect because of the finitude of Each aspect tends to outrun or exceed the feeling.
Thought
tries
other.
to
It
cure
the
defect
by
homeopathic method.
accentuates
the separation
in order
effectively.
The
that thus
is
Now,
it is
the perfect
harmony
of the that
of akhan<Jartha is primarily intended to show that statements made in Scripture, despite their prepositional form involving subjects, predicates and relations, make known the one and the suprarelational, not the many in relation. question of some importance
is
how words
in a proposition can
;
be non-synonymous it advaita writers and is argument is not set out here for fear of prolixity.
have an identical import and yet is discussed at some length by most briefly referred to by Man<}ana; the
XXIV
is
mere what, a
bare
All
this
on
Truth
is
and
Reality}
What
is
characteristic
of
judgment
is
supra-relational.
be within reality.
relations alone
can claim
would be not
of reality, but
what
is
in
reality.
In order to approximate to
finality,
it
were, in
The predicate of
it
is
something
less
than the
real, in that it
and
1
content.
That judgment
is
most
true
which
^Reference may be made in particular to pp. 316 and 333 of the Essays on Truth and Reality. It is not claimed that the view here explained is expressly adopted by Bradley but it would appear to be in consonance with his metaphysical principles, and favoured by a great part of what he says in his later writings. Of particular
;
interest
' *
and of the view that the subject is a mere that ". For the Bradleian view of error explained in the next paragraph, see and Reality, 2nd edition, pp, 193, 194, particularly the Appearance " We have crossed the threads of the connection between following our whats and our thats,' and have thus caused a collision, a collision which disappears when things are taken as a whole,"
floating ideas
:
"
"
'
'
Bradley's anyathakhySti, like that provisionally accepted by the advaitin, is of a variety consistent with absolutism, not pluralism.
XXV
identifies
amount
of readjustment or
ment
is
true
identification,
attribute.
And
the approximation
is
it
makes
to the doctrine of
akhandartha
not without
interest.
in
and
its
similarity to the
view
may
".
be
the judgment
"
Roses are
The
error
is
former
is
erroneously
referred
the flowers;
when
The
anyathakhyati
For example,
erroneously
And
is
seen to be yellow,
XXVI
the rays of light from the eyes the bile
is
This view
is
so
much
to the
seems
be
supporter of anyathakhyati.
to
And
Amalananda has
rescue
him from
this
charge by
we have not a
which
is
V.
PRIMAL NESCIENCE
be-
is
an original
sin,
which
diverse
is
responsible
for
and the
relational
relational.
granted parti-
we can understand
is
their
causal dependence.
;
Back
a relationing
back of the
particulars there
is
a particularising.
primal
the cause
(mQla-'vidya
1
karana-'vidya).
Dependent
on this
svarOpefla
Kalpataru, p. 24. "In this Vacaspati differs from PadraapSda, who would go straightaway to primal nescience as the cause of all superimpositions,
xxvn
are
derivative
;
ignorances
individual
delusions
(tala-'vidyas
or
'vidy&s)
these.
and
delusions are
products
of
These
are
sublatable
by
other
;
may
cognition
stick
of
neither
nor snake.
of
by
cognition
they relate;
removable by knowledge of
nacre
primal nescience
is
removable by knowledge of
;
hence
it
persists
up
to the
Brahman.
Particularising
ceases only
which
is,
Two
ception
least
may
of
mula-'vidya.
The
brilliant
of
advaitins like
unintelligibility
the
causal
concept.
It
is
not
ultimately real.
of appearance.
It obtains, if at all,
then, one
may
But what
is
the sense
postulating primal
we
phenomena,
proceeded
The
difficulty
But
this at least
;
should make
us pause before
we condemn
the doctrine
XXV111
is
is
phenomenal.
It is
its
noumenal, while
phenomenal, though degrees of unreality are recognised between the cause and the products, these degrees being
distinguished, as stated earlier, according to the nature
of the
means required
for sublation.
In setting up the
we
products
is
is
cause in time, so
much
Such a relationship
is
not
Brahman
is
the substrate
not
is
Brahman
the world
;
has as
its
but
it
may
also
more
proximate ground.
He
pre-
would
concede
the
effect
is
effect
He would
transforming
XXIX
an
illusory
manifestation,
He would
concede the
The
is
distinction
disagree with
or reject
it.
is
based on
knowledge.
or ignorance
For
is
the
traditional
advaitin," nescience
And
error,
this
which
ledge, but
knowledge.
may
be thought that
it
should be a non-
one
one
of
but this
is
a misconception.
is
but
its
phenomenal existents
and
it
anything but
phenomenal.
is
Nor may
it
no
justification for
is
what
primarily,
if
For,
if
known
since
to exist.
is
what
II, 61.)
<J
XXX
be perceived as an attribute of the
self,
since an attri-
in the
sphere of perception
is
not
Inference, even
could
is
did not
is
know nacre
but
now
know
"
and
so
on
there
Nor
recourse possible
;
pram&ia
the
for,
;
its
applies only
to that of
is
which perception
;
(or
some other
no cogni-
means
of cognition)
possible
truly, there is
tion of non-existence,
except
non-existence
is
removal
both
Hence, ignorance
(or nescience) is
positive,
like nacre-silver.
VI.
A
1
feature
of
Vacaspati's advaita
If
is
the
Vacaspati's recognition of the two avidySs is apparent from the very first line of his invocatory verse. There is no specific defence of the conception of mnlS-VidyS. Some of the arguments here mentioned are based on the I$tasiddhi, copies of the proofs of which were very kindly supplied by the editor, Mr. M. Hiriyanna
(see particularly pp. 65, 66).
XXXI
distinction
between the
One way
all
jlvas,
the
differences of teacher
all
;
and taught,
dreams
released
been
when he
is
would of
is
solipsism
who
hold
the
distinction
between
the
released
may
a vital matter as
release
would
plurality of jlvas
must
be conceded.
is
Our
experience
even
of
through
These are no
matter
is
but primarily
selves.
the
conflict
is
with other
in
That
the
why
Bhagavatpada,
speaking
"
of
reciprocal
and the
not-self, refers to
to refer to it
"It"
or
That
".
Vacaspati's
own non-dualism
to
will be found
idealism,
parallel
solipsism
and the
XXX11
will
be found to be
all
God and
of a plurality
to
seem
be in
in so
profess.
And
far as
he
insists
spirits,
and of
it is
derived) should
1
be characterised
rather than
in
its
idealistic.
The
stream
that
2
culminates
the solipsism of
source in
is
Prak&s'ananda
or Vacaspati
;
Mandana
its
more
likely
source
Brahman
which
through
is
is
Brahman who
its
its
through
3
own nescience seems bound as it were and own knowledge seems to be released as it
were.
In a sense, all advaita is idealistic, in that the material world cannot have absolute and independent reality, on any variety of advaita. If such a world existed, its very existence could not be known. In the last resort, knowledge is possible only because the self is self-luminous and the self is knowledge. If things are known, it must be because they are not really other than the self, being super-imposed thereon ; see the samvid-bhnmatt, pp. 34-38 also the Brahmasiddhi, p. 7 ekatva ev&'yam drastr. -drs'ya-bhavo cidatmanal\ tatha" tattia viparintaSd 'vakalpate, drastur eva nanatve tu vivikta-svabhavayor asarnsr.sta-parasvivartanad va
1
para-svarUpayor asarabaddhayoli
*
kidr.s'o
drastr-dts'ya-bhSvah
The
author
of
the
standing representative of VedSnta Solipsism or Dr.stisrsti-va'da, the view that perception of things is either the creation of them or is simultaneous with their creation the latter view seems to have been favoured by PrakSs'ananda.
;
3 Such a view is more in accord with the teaching of Sures'vara, wrongly identified with Mandana. Sures'vara was an immediate
disciple of S'ankara.
XXX111
many
When
a
is
nescience
to be.
destroyed and
Other
and
to bind the
may
single
be possible to explain
the
distinction
(s'aktis)
possessed
by a
nescience.
Nescience
it
has
though
nescience
persists for
is
other jivas.
Though such
is
an explanation
needless
complication.
said
is
for
instance that,
single organism
is
community
of feeling.
There
is
no
avidya, this
;
may
it
common
own.
1
organism and
would be
explain
why Caitra
if it
were
his
a development of the advaitin's explanation of non(ananusandhSna). It must be confessed that that explanation does not appear to be thorough-going, as it apparently ignores the fact of individuals being members of social and other organisms and thereby sharing each other's joys and sorrows.
This
is
recollection
XXXIV
The
in
ignorances
thus
the jlvas.
Brahman who
obviously
Apart from
strives
this,
it
is
instructed, that
and acquires the knowledge which destroys But there can be no relation of destroyer nescience.
and destroyed except as between what occupy the same The poison drunk by Caitra will not remove locus.
the
life
of
Maitra.
the
it
same
locus as
it, i.e.,
the jlva,
But
may
transmigration
constitute
his
;
and
suffering
in
the
jlva,
all
that
jlva-hood
nescience
of nescience
how
itself reside in
the jlva
of reciprocal depend-
beginningless,
We
was
not.
If it
be
still
urged
we
counter
it
why
It
is
telligibility
essence of nescience
'
resort
tad eva
IS'
vidyanam avidyatvam.
VII,
There
that nescience
XXXV
are bound
to
be a plurality of worlds,
In conserving
to
we seem
The
all
have
which demands
latter
is
a single world
is,
common
to all souls.
demand
is
that
needed
among
of
When
the rope
people,
seen to be a snake, as
the agreement
it
were, by a number
among them
What
all of
does
them
it
the
same manner
if
for
The
objectivity
of the
world, then,
is
no
of illusions.
What
Each
would appear
the
world
is
sustained
is
destroyed
with
its
destruction.
The true
to
creator, sustainer
and
destroyer
If
the world
The
Creator
and
His
imagination.
The
jiva
is
God
true
that
for
this
is
not
XXXVI
ultimate;
endow Him
as
we may
still falls
He
beyond
all attributes
greatness
is
Absolute
relative
neither
great
All
is
above
very
predications,
however,
is
is
different from
a figment of
Vacaspati
the
jlva's
nescience.
to
On
the face of
it,
would seem
who
And
this
is all
comprehend
who
begins
little
trace
is his
apparent conclusion.
possibility of
There
an
atheistic
many
is
of his critics, as
to
Kalpataru
anxious
make
out
repeatedly that
that they
are fools
who say
is
there
is
no place
for
The truth
be
this.
Ignorance
it
bi-polar.
is
located
it
somewhere,
content.
Is'vara.
i.e.,
and
has a
is
Though the
When
'mine'
ordinarily
1
we
use
the
in
possessive
pronoun
or
'his,
we imply
referred to. "
the person
in the
"
capacity to control
case of ignorance
;
what
I
is
Not so
mean by
my
ignorance
I
the
ignorance that
control.
is
in
can
The
me
with
xxxvu
my
said
is
limited powers of
knowing and
Is'vara too
if
may
be
by as'raya
locus (adhara).
When,
therefore,
is
said
that
my
universe,
rather does
mean
my
out
the
in
me and
world
is
;
that
as
material
cause, evolves
the
the primal
cause
he
who
wields
it
for
fashioning
l
world,
is
Ts'vara.
Ignorance
is
the
is
And when
it
there
ignorance,
it
must have
is
a content.
When
itself is
ignorance
resolved,
ignorance
realised.
But
when ignorance
is
Ts'vara
is
the
image which
nesciences.
reflected, as
The
Vacaspati
We
are indebted to
Mah5mah6padhy&ya
Prof. S,
Kuppuswami
S'astriar,
M.A.,
I.E.S.,
part of the doctrine. See further on the same topic, MahSmahopadhyaya N. S. Anantakr^na S'Sstri's commentary on the VedftntaparibhZn> first edition, Calcutta, pp. 2-3. Reference may be made
to the Kalpataru, particularly p. 404.
*Cp. "The personal God of India, Is'vara, issues from the Brahman simultaneously with the Stman, the soul, and both appear
together as simultaneous and mutually determined occurrences. It the same in Eckhart's teaching. Only with and for the soul, with and for the creature, is God, God as person, as subject, and as conscious of objects." E. OTTO, Mysticism East and West, p. 14,
is
XXXV111
since
there
in
is visible
and
what
visible
no objection to
sively.
The
diversities
diversities of
own
is
Brahman
is
Ether
infinite
and all-pervasive
as
it
but
it
were
pot alone
is it
ether in
way
is
Universal Spirit
the jlva
is
;
etc.,
when
The
no longer
any
difference
is
finitising
bi-polar
and at
is first
not that
Brahman
reflections
of
this
reflection,
that Is'vara
jlvas
is
a reflection in
in
one
medium
1
and
the
reflections
another
medium.
1
an
VScaspati's position in this question of whether the jlva is or a pratibimba is discussed fully by Appayya Diksita in the Parimala, at the close of I, i, 4, where he shows
avaccheda
that Vixaspati favours the avaccheda-vada. Some adyaitins hold that mSyS is different from avidy&s, that the former is collective and single while the latter are diverse, or that in the former the sattva constituent is pure, while in the latter it is impure and they say that Is'vara is the reflection of Brahman in m&y5, while the jlvas are the reflections of Brahman in avidyS. Such a view makes Is'vara very remote and leaves Him little in common with the jivas. For the various views, see the SiddhUntales'asangrafia^ 1st pariccheda, pp, 66-104 (Kurabakonam edition),
;
XXXIX
VIII.
Transmigration and
the
its
rid of
them
is
knowledge, which
destroys nescience.
all.
But knowledge does not come to The ground must be prepared, the mind cleared
for the reception of the truth.
which
to
desire
know.
The
fruit
of action
non-eternal
hence
But the
know can
and
this in
due course
It
is
fulfils itself
little
through
knowledge and
release.
then as
true that
it
to do
can
a remote auxiliary
be duly
(aradupakaraka)
and
1
as
such
requires to
observed in season.
IX.
When
the desire to
objections to them,
being
finally
satisfied
about
them, begins to
that they teach.
contemplate
the supreme
Brahman
By
for
VivaraijakSra holds that rituals are contributory to itself and not merely to the desire to know. See the Siddhantales'asahgraha, 3rd pariccheda, pp. 350-356.
The
knowledge
xl
he obtains, that
is
to
say,
is
an
beyond
duality and
With
products
and
its
and
having attained
was
own
essential nature
it
and only
seemed
to
be non-existent, as
round one's
looking
cognition
for.
;
own
The
neck,
intuition
an act of immediate
is
for,
ignorance
that
experienced
as
also
immediate; otherwise,
it
would be
like
the
who
though
it
told
it
is
not so and
though himself
knowing
is
not
so.
And
this
mental perception
made
possible only
by long-continued contemplation
damsel,
is,
whom
he constantly comtemplates.
a delusion
delusive,
is
;
The
latter
of course,
Brahman cannot be
by Scripture,
mislead
it
;
for
Brahman
is
taught
which
free
is
it
further,
Brahman
;
all
that
is
and
lt is held by some that immediate cognition may result even from verbal testimony without the functioning of a senseorgan, internal or external, and that the mind in any case is not a sense-organ. This view is mentioned in the notes, together with Amalananda's criticism thereof. The view that verbal
xli
The
final
intuition
;
is
of the conditioned
Brahman,
for
It
there
is
is still
the distinction
and
object.
truth
of
it
Bradley,
is
which, he says,
absolute, only
because
intellectually
it is
incorrigible.
Of the
is
final
intuition too
needed
to
correct
it.
It
destroys
and destroys
clearing nut
itself
is
with
When
the mud,
precipitant.
X,
JIVANMUKTI
stands
When
this
nescience
is
destroyed by knowledge,
is
it
attained straightaway.
And
would seem
that,
to
for
of Scripture,
which says
(in
seen, all
karmas
prftrabdha karma,
that which
seem
to
When
a person
too.
become disembodied
so
is
by no means
are
simple as that.
texts
there
Scriptural
which
definitely
prescribe
testimony
of
is not of itself the cause of immediate cognition is part VScaspati's heritage from Man<}ana. For the other view, see the fyasiddhi, p. 122, the VedUntaparibhn$n, pp. 39-41, and the
Siddhantaletfasangraha,
quential discussion as to
how
3rd pariccheda, pp. 396-398 the conseverbal testimony can cause immediate
;
xlii
is
release,
or
on
death of those
1
who have
released in effect.
Embodiment may,
Prarabdha karma
flight
; ;
like
it
will
force
is
fully
spent
when
that
is
ment
of that
release.
But there
And
there
is
this
advantage
serve as preceptors.
None who
is
and
if
dis-
embodied at the same time, there would be no preceptors at all. The texts which speak of release immediately
on
the
onset
of
knowledge
if
signify
but
the
close
by such release
its
we mean
the
product,
present body.
But
it
is
possible
to be released
even
a person there
;
is
no more knowledge to be
acquired
much
less is
him.
of
Such a knower
experience
may
his
that
he
is
released,
though he
As S'ankara says:
vimuttaa' ca vimucyate.
tasya
'bhidhySn&d
yojanSt
tattva-bh&vSt
bhDyas' c'nte-
xliii
"It
should
is
not be disputed
knower
embodied
for
time or
not embodied,
How
knowledge
together
with
embodiment be
denied by another?
The
from
is
position
logical
is
attractive
of
but
If
hardly
really
of
clear
the
point
of
view.
or
there
the
persistence
a
the
part
trace
of
avidya,
(and
that
is
what
continuance
prarabdha
is
that
state
as
continues,
how
to
can
"one's
the
be perfect knowledge?
To
only
appeal
to
own
test
intimate experience*'
is
abandon
of reason, so vigorously
Scripture.
fore
The doctrine
itself
of
commend
2
to
Mandana.
i
But
his
own
On
Bhasya on IV,
i,
15.
See the Brahmasiddhi, pp. 129-133. It is possible to make out that Mandaim holds to one consistent view on this question, that there is final release only on the dissolution of the body, that though knowledge is attained and avidya destroyed at an earlier stage we have still an adept alone, not a perfected being, that, in short, there Such an attempt has the merit of simplifying is no Jivan-mukti. Man<Jana's position, while being on the whole faithful to it but it
-'
does not free him from the inconsistency of holding that though Mariana argues that avidya is destroyed its samskSra "persists. " " because of the use of the plural karmani (in kslyante cS 'sya karraSni ") even prarabdha karma should be taken to be destroyed with the onset of knowledge. If that too is destroyed, how can the body persist ? If it be said to persist because of samskara , while satnskira is admitted to be akiftcitkara and to have no power to bind, why then should it be said that the stbita-prajna is only a sadhaka, not a siddha? Either avidya persists, in which case the so-called Ji van-mukta is only a sgdhaka, or it does not persist, in
xliv
make
who have
passed
perfected one,
to
On
admit the
possibility
what
is
left
over of
its
original
momentum.
its
Avidya,
bare impres-
in the mirror is
no
reflection,
To the question
to
be embodied,
Mandana
answers
would
one
it,
negativing
embodiment
and
another
permitting
And
is
to
either position
grave objections
may
be raised.
well established in
knowledge
adept
;
(sthitaprajfia)
cannot
apply
to
a mere
for,
the latter
is
still
which case he is a siddha. Mandana seeks to avoid both positions, and the result seems to be neither happy nor consistent but Prof. 8. Kuppuswami Sastriar, the learned editor of the Brahmasiddhi, seems to be of a different opinion.
;
ir
The reference
is
to the description
in the
Bhagavad-Gltft,
II,55-6J,
xlv
firmness at
every stage
And
be said that
the preceptor
is
the
man
of perfect knowledge,
who
yet
between us
What
is
is
samskara
no impression
effect
how can
such that
it
cannot bind,
we say
sistence
we
recognise.
We
say that
when
there
is
perfect knowledge, prarabdha karma can only work itself out and not avail to create any fresh karma or
other bondage.
unsolved
contradiction
of
the
co-existence
of
bondage and
the
position
And
this is
most
advaitins.
It
is
permissible,
however,
to speculate
contradiction.
The
preceptor
he
whom
the pupil
may
necessarily he
who
When
be that
may
an individual,
is
is
For
him
there
rivi
impression of ignorance.
ration,
may
still
momentum
The sarpskara
spoken of as alive
;
it is
that which
is
it is
on the dissolution
release
final
of that
may,
however, be asked
legitimately
how
the
inert
psycho-physical
organism
can
function
guidance,
is
is
it
under
discussion ?
ance,
how
is
that there
is
may
be intelligent
soul, as particular
it
is
by Is'vara with
Is'vara can
whom
for
the
become one.
and does
show-
manner
of
media
ing
His Grace
to
suffering
humanity.
What more
this
natural
than
that
He
should employ
psycho-
it
may
is
be
But with
this
we pass on
If
the jiva
a finitisation of
of the adjuncts
and of the
become
identical
with Brahman*
And
this
indeed
xhii
seems to be what the Scriptures teach when they say
that he
itself.
But
if
is
is
bi-polar, that
Is'vara at
one pole
as
is
if
in
is
located
in
a different jlva,
identical
is
seems
difficult
become
adjunct
removed.
When
a face
is
reflected in a
number
of
The
latter
all
mirrors are
reflec-
removed, when
tion.
there
is
no further possibility of
Brahmanhood may
is
result only
when
all
all
to
say,
when
Up
to
that time,
1
Hence
it
is
whom
may
by Appayya is not untrue to the foundations in VScaspati's That S'ankara himself countenanced such a view is \very plausibly made out by Appayya.
raised
own
teaching.
xlviii
strength of
its
initial
momentum.
But ifavidyahas
how can
it
exist for
is
The reply
is
bound by
controlling
it, it.
while yet
But as we conceive
He
is
when we become
experienced as
it
will not be
ideal thus
a limitation.
The advaitin's
;
for,
is
salvation
attained,
and
till
that consummation
in
the
world-process consisting
of of
manifestation
final
till
the
release
therefore,
release
for
all
can at best
his omnisci-
with
God,
who,
is
omnipotence,
yol limited.
Nor
is
the
of
Brahman
in
The
ability
to
create
in
what
is
own
enjoyment
nescience,
heaven.
There
no destruction of
lordly
and
consequently
the
powers so
acquired
to
may
He who
fully
becomes
has not
and wholly
He
to
destroy.
is
no
xlix
of non-return
to
Maij4ana.
to
Where he
have
from
Havana,
he
elects
1
follow
there
wisely.
But
been
or rival
presentation.
able
little
to
The thoughts that so far we have been trace to Maijdana would have remained
for Vacaspati's linking
About Maijdana's
own
in
much unand
certainty
and
there
If
the
Maij4ana,
it
makes
no
less
clear our
own
popularising
and
of non-dualist doctrine.
For example, in the criticism of sphota-vada. On this iubject " on Vtospati's criticism of the sphota-vada," Journal of Oriental Research, Madras, VI, p. 311.
1
Bee article
first
instance
Mr.
S.
S.
Suryanarayana Sastri
the
Lakshmana
;
Sastri
of
Sanskrit
College,
Mylapore
was
of considerable help
;
and the
full
editors'
measure,
are
responsible
but the
first
translation
of the
Bk&sya
Raja,
was done
1
in the
instance by Dr,
Kunhan
Both
in manuscript
and
in
Kulapati
;
S.
the Presidency College puswami Sastri we owe a great debt for the kind permission the
Kupto him
to
use
Brahmwddhi
to free
;
in
proof and
for
the
trouble
he
took
as
the translation
possible
due to Professor
and Professors
the
to
to
P.
Narasimham and
P. P. S. Sastri of
To these as well as
so
good as
opportunity
of
our
deep
sense
of
gratitude.
;
The
Bhdmatl
tion for
admittedly a
first
difficult
work
and a transla-
the
time
is
For the, text, the Vani Vilas edition of the Catussatri Bhamati has been followed for the most part.
1
H
and
imperfect;
despite reasonable
care in
the
first
instance,
we have had
notes.
The
readers' atten-
requested to these in
making use
of the text
and
translation.
We
are
thankful
for
to the
Theosophical
and
to
work
so
well
summary
;
and the
Bhnmatt the
A. SUPERIMPOSITION
Existence of Superimposition
(2)
;
I.
(1).
:
Invocation
already
of the
first
content
known
first
(3)
unfruitfulness
(4)
interpretation
;
section of the
:
Bhasya
(5)
is
reply to the
objection
not
known
(7)
purportful,
(8)
it is
valid
though opposed
of the latter
is
not annulled
for
priority of perception
not a ground
(9)
;
nonsublation
the apaccheda-nyaya
is
empirical cognition
"
self
of the self
untrue
(9)
;
the
word
"
is
conto
ditions
self -identity
known
; '
man
the self
illusory
the concept
;
'
even
it is
due to reciprocal
;
cognition
;
is
its
its
(13)
non-discrimination
(14);
cognition
realities
;
objection
that
reply
^ coupling
liv
(14)
objecif not,
tion
bodies
etc.,
reply
(16).
the definition
;
is
explanation
the
of
Mlm&nsaka view
existence
of
non-existence as another
of the Buddhist
mode
and the
criticism
view that
;
(21)
reply to the
like
Mtmamsakas
the superimposed
;
is
seen (22)
purity
but really
it
is
indeterminable (23)
self
the
;
etc.,
(23)
atmakhyati
;
(23, 24)
of
his criticism
;
of the
that delusion
directly apprehended
(26, 27)
the
anyathakhyativadin
30)
;
criticism
his
indeter-
Possibility
difficulties
in
the
Iv
is
self-manifest,
;
the
self
being
merely
its
;
locus
(34, 35)
light is
difficulty of superimposi-
which
not
is
a non-object
(39)
etc.
(38, 39)
;
reply
non-objectness
invariable
appearance of
to
agency,
enjoyership, objectness
;
due
defining
adjuncts (40)
ananda, nityatva
(40)
;
etc.,
from
caitanya
;
Jlvatva as
idam-anidam-rapa
;
(40, 41)
immediacy
of
possibility
superimposition
even on what
is
not
manifest
IV.
Nature of Superimposition
(43)
it
;
(43, 44).
all evil (44)
;
Called Nescience
the cause of
;
means
of
removing
(46.)
(45)
impossibility
of
its
recurrence
V.
Means of
valid knowledge
(47).
have reference to
Means
there
(48);
is
of
valid
of
conceit
in
the
body,
there
senses
etc.
without
their
functioning
(48, 49);
;
would
be
no
empirical
usage
(49)
without
control
control
not possible
except
is
by
body
on
;
which
the
is
the
superimposed (49)
unattached
of supeiunposition,
where there
is
VI.
etc.
Resemblance
of
learned
persons
to
beasts
(51, 52).
hi
VII.
Activity
the
self's
prescribed
in
relation to
freedom
from
the
migratory
these
teachings
relate to
different spheres
sacrifice (55).
(56, 57).
VIII.
Superimposition
exemplified
(58).
(57)
Removal of
this
beginningless
cause of evil
(59, 60).
;
Etymology
of s'arlraka-mlmamsa (61)
(61, 62)
;
summary
view
of
summary
of final
(62).
B.
DESIRE TO
KNOW
"
I,
11
First
aphorism
"
stated
"
(63);
atha" means
"
ftnantarya" not
"
adhikclra
(64),
nor
auspicious-
ness
(65)
what
is it that
Brahman-knowledge,
supreme benefit
Nescience
(63)
;
;
from doubt,
is
the one
(63)
illustration
primacy
"
etymology
of the
of mlmaipsa,
and sutra
"
(64)
primacy
desire to
know
(65, 66);
"jijfiasa" distinguished
from "mlmaipsa"
"
(66)
auspiciousness effected
;
by
"
atha
"
only
to
when
reference
what has
Ivii
gone before
"
"
"
immediate
succession
(68, 69)
correct
view
there
is
is
dependence
a statement
(70)
Ritual
not subsidiary
sentence (71)
reflection
;
to
apprehension
of
the
sense of the
Brahman -intuition
and
contemplation
results (72)
;
from
hearing,
etc.
sacrifices
contemplation
beatitude or
by
destroying
opposed
to
the
three
obligations
too
(73)
the
rites
may
view
:
subserve
(74)
;
contemplation
of
is
by
samyoga-prthaktva
refutation
the
Brahman-intuition
or
an
;
attainment
76)
is
or
something purified
(76, 77)
is
Brahman-intuition
free
from adjuncts
itself
;
from
the
first
(79);
by
the
antalikarana
aided
by
the
impression consequent
;
on the repetition of the Vedanta Texts between contemplation and ritual (79).
no co-presence
Nescience
persist;
;
example
ritual
of
the
bilious
person
impressions
they
may
succeed in the
though
Iviii
themselves
part
of
Reply: impressions
of
Nescience
may
continue,
;
he
who
;
has no faith
ritual
is
not eligible to
engage
in ritual (81)
(81),
contemplation
too
(82).
Objection: prohibitions
to
moral law
(82).
:
Reply
Nescience,
faith
(82)
;
slight traces of
in
rituals
but
is
required only
doing, not
for
refraining
;
ritual
templation (83)
rites
as
know
;
(84).
Tapas explained
by
Samyoga(85).
prthaktva
because
of
prolixity
know
(85).
Ritual unnecessary
resulted (86).
The Jabala
Both Scripture and codes intend but an emphasis on non-attachment (88). Nor is sequence established
(87).
or
nor
is
something
lix
III.
"
Desires to know
"
in respect
(90), in
the dependence
existence
related
prompting
to
activity
or
merely
instructing (91).
Etymology
apparent
directing
it
of
visaya
"
(92)
in
spite
of
is
the
injunction
to
atma
in
jftatavyalj,"
there
no
activity
respect
;
of
Brahman,
since
(93).
(94).
and
non-eternal
(96)
;
(95); absolute
non-attachment and
etc.
how
it
arises (96)
s'ama,
dama
explained
(97).
V.
all
"
"
Explanation of
that
therefore
perishability of
hereafter,
enjoyment, even
of
non-attachment
questioned; pain
;
scriptural
inference of perishability
(99)
reply
pain
cannot be remedied because of the defects of dependence on external means and diminution persisting in
all
diminution
etc.
evidenced by
k
Scripture too
in
addition to inference
hence texts
;
to
Brahman-
(100).
VI
mean
"
Brahman
is
that which
"
will be
defined
"
later (102)
refutation of
Brahman
VII.
(104),
is
Further
The
views
objection
and
the
reply
imply concealed
(104).
VIII.
Farther
:
defence
refutation
acceptance
of
the principal
the
;
acceptance
Scriptural
of
everything
dependent
on
(105)
explanation
"jijMscl" (106)
is
Brahman-knowledge
hence the
human goal
(106).
knowledge culminating
;
in realisation
is
Brahman-realisation
the
human
goal,
though
it is
incapable of generation,
(107,
is
modification,
purification, or attainment
is
108);
hence
its
knowledge
possible
IX.
whether
Objection: impossibility
of desire to know,
or
Brahman
be
known
unknown
(109),
hi
Reply
:
Brahman
is
well
known as
the
self (110).
Brahman
attributes
;
even
of
prior
to
the
enquiry
(111);
the
Brahman
fails
(111, 112);
to
no one
self is
cognise
(113),
:
own
self
(113)
and the
Brahman
X.
Objection
being
;
reply
conflicting
views about
its
;
nature
have a common
"
basis (115)
that
"
indicated
and
C.
DEFINITION
I,
Definition
of
Brahman
"
stated (119)
explana;
tion
and
"
tion of
the
justification of janm&di" (120, 121) explana" " " in this for this (121, 122) complement
;
of
aphorism
(122).
:
Objection
reply
tatastha-lak?ana stated as
for
(120)
justification
treating
Brahman
;
as
etc.
(121, 122)
need for
Ixii
II.
Justification for
viz.,
origination, sustentation and destruction (124). " " Other modifications of being mentioned (124), and
to
shown
the mention
about creation
etc. (125)
else
cause (125).
ruled out
etc.
(126)
origination
inferring the
Lord
(126).
IV.
inquire
into
and
string
together
Ved&nta texts
by
(127),
Brahman-realisation
being
possible
such
and
"
"
yukti
(128).
V.
etc.
too,
where
applicable
(129),
since
Brahman-
knowledge
to
an
existent
option' (130),
and
respect
of which
"
;
prescriptions
thing" admits
it
depends not
itself
(131),
but
on the thing
where
(132);
there
is
conflict
between
do
not
doubt
and
error
Ixiii
VI,
ledge
The existent
the
is
besides
Brahman
not a
of origina-
intended not to
exhibit
but
to
among
these
(136).
Objection:
inferential
of
Vedantas
(134)
;
would be restatements of
the inner self not an object
knowledge
;
applicable
plained (136).
D.
SCRIPTURE-SOURCE
I.
itself is
How Rgveda
are like
expressible
etc.,
are S'astras
;
how
they
is
not
;
knowledge
effortlessness
"
"
though
possessed
(140)
(140)
141)
possible
though He
essential
;
work
(142).
II.
Alternative
interpretation
(143).
Scripture
is
the
pramana
for
Brahman
Possible
doubt
that
Ixiv
E.
HARMONY
evidenced
;
I.
Brahman
is
not
by
Scripture whose
or
purport
subsidiary
ritual
to
(145)
Brahman-texts futile
injunction
etc.
of rituals or injunction of
;
contemplation
(146, 148)
the
existent
is
in the
relation
is
non-authoritative
in
arthav&da
passages
find
purport
;
syntactical
unity
with injunctions
(14?)
they can
(146)
;
non-authoritative
nor
unfruitful
(146)
no injunction
possible,
even
(147)
is
a becoming (147)
etc.,
application,
are
present
even
in
originative
injunction,
"
though
"
un-
intended (148).
"
II.
Explanation of
;
but
and
"
harmony
in the
(150)
Brahman, though
etc.
existent,
is
not
the
content
of perception
the
self to
(150)
oneness of
8d,stra
Brahman
alone (154)
and
;
be
known through
what
is
from
the
Ixv
realisation
human
goal (154)
teaching of
;
Brahman
all
not subsidiary
is
to contemplation (155)
for then
duality
quashed
(155)
and
there can be
no resurrection thereof
(155).
of
illustration
about
the
upairis'u
sacrifice
(150)
Brahman
thus
;
things (152)
(152)
;
or as dependent on
the
human
not
;
intellect
objection: a
human
what
origin
may
(152),
they
if
to
be done (152)
reply:
by karya the implied apOrva is meant, apauru^eyatva would result even for injunctions to worship a
Buddhist Caitya (153)
seen, it
;
if
human
origin
;
is
may
from
Brahman-realisation there
human
goal (155)
two
:
and
the attained, as
(156).
to
abandoned, as
Ill,
it
were
Veda
relating
the
self is
authoritative
is
independently
itself fruitful
of
authoritativeness
not
established
he
howled" (158);
dependent
on
authoritativeness
of
the
Vedanta
generating
indubitable knowledge of
(159)
;
what
is
not already
is
known
it is
intrinsic (159)
hence no example
necessary (160).
Ixvi
IV.
object
fire
Objection:
Brahman intimated
;
only as the
of contemplation (160)
(163)
;
;
etc.
pravrtti or nivrtti
of the
;
Rftstra (163)
Brahman
thereto
is
not
known
(160)
it is
neither to be rejected
man
(161)
(160)
words have
for purport
what
is to
be done
known by
who
pravrtti
pravrtti
;
and
transmiof
gration
"
(162)
attain the
human
contemplation, there
is
certitude
it
self (163)
is
Brahman
understood on the
satra-nyaya (165).
V.
Objection (contd.)
:
enquiries are different, only as occasioned by an injunction of contemplation is there the quest of Brahman (166)
futility of texts not relating to
;
;
an injunction (167) no
9
resemblance
to
"this
etc.\
is
rope> not a
snake,'
as
happiness, misery
who has
Ixvii
heard
(168)
reflection
and contemplation
are
also
enjoined (168).
The
object
of
an injunction
(166,
167)
dra^avyak
etc.
VI.
Reply
ritual
and Brahman
differ in respect
;
gradations of
;
Brahman
which
is
eternal and
of knowledge,
results natural-
ly for the
of reflection
and
contemplation
analogy of apprehension
is
nor a
hence
about
contemplation
etc,
injunctions (172).
VII.
Two
non-embodi-
ment
kftrya,
is
if subsidiary to a
Brahman
would
be non-eternal,
as also final
release (175).
(176); criticism
177,
178); either
Ixviii
on Brahman-knowledge
Knowledge instrumental
two-fold
explanation of the
IX,
self not
Nyaya aphorism
of the unity
(182).
Knowledge
an imagined
is
identification,
nor a superimposition,
nor what
due
;
mode of
activity (184)
objections to its
being sampat
(186)
Brahman-knowledge dependent
on the
man
(187)
no
room for
Brahman
purport of
S'tistra to
Brahman
etc.
(188)
removal of
(189); no fear of
Sampat and adhyasa explained and distinguished (183, 184); association with a distinctive mode of activity explained (184, 185)
;
is
subsidiary
and contemplation
is
anarabhya-'dhlta (186); no
rites,
made
of parna
wood
(187);
Brahman not
the object of
Ixix
X,
Non-eternality of release, if
it
be a product
or a modification (190).
XL
already
If
of
the
nature of oneself,
if
Brahman
is
attained:
even
not
so,
the
all-pervasive
Brahman
activity
cannot be
attained:
hence
no
room for
(191).
XII.
excellence
Brahman
may
be added to
from; hence
activity (192),
and needs no
XIII.
otherwise
its
hence Brahman
is it
it
:
(194).
XIV.
the
Objection
self (195);
reply:
what
is
is
made
activity (198)
knowledge
the one
XVI.
Objection
knowledge
is
that of knowledge
(200,
201).
Ixx
(200); but
knowledge
of
Brahman
results
;
who can
it
or
effected
in
different
in
way
(200,
201);
contemplation
and
culmination
experience
not
known even
in the absence of
XVII.
XVIII.
With Brahman-realisation
;
there is destruc-
Brahman
not subsidiary to
the
Upanisads
his
own ;
unknown
((206).
established
for the
;
words
in experience
in relation to existents
is
seen and
it is
possible
him who
;
an onlooker ignorant
of
the
the existent
is intelligible
Ixxi
content (209)
what
is
to be
done (209,
210)
im-
(211).
XX.
The
"/"
(211):
not
known through
;
vidhi-kaqda or
impossibility of refuting or of
:
an injunction (212) imperishability, subordinating eternal purity, intelligence and freedom of the self(%lZ )
to
it
is
what
is
principally
revealed
in
the
Upanisads
(212).
and
unstable perish
all these (214)
;
self,
it is
immutably eternal
XXI.
the existent
;
the self
may
be taught in the
same way
of transmigration (216).
Purport
of
words
;
is
nor
independently (217);
evitable
teaching of
word-sense an inis
the
purport
conjunction
is to
with
other
;
word-senses
ments related
Ixxii
XXII.
from an
act
and
that is not
an
act (224)
from what
is
established by one's
own nature
(224)
in-
negative particle,
fire
and
it
subsides of its
he
done (220)
tion,
for
voli-
and
karya
only
through
fall
doing (221);
when
tion,
substance and
quality
they do so as complements to
doing (221)
connection of material and deity is not the content " of prescription in there is that cigneya etc.," (222)
;
even
in
is
"make
pot,"
is
the substantive
is
only
what
tions
enjoined (222)
if
prohibito be
had karya
would have
understood in
all
and
doned (223)
nor
is
cessation
is
not itself
what is
to
done (224)
;
is
prohibited
is is
cognised as instrumental to
its
evil,
and
this
the cognition of
non-existence (226)
this cognition
;
what
its
is
established even
instrumentality to
(228)
and
whose
fuel
the
Mlmaipsaka
Ixxiii
human
goal (230).
XXIII.
table
Statements about the existent are profitransmigratoriness does not exist as before
;
(230)
illustra-
from
the wealthy
man and
is
the
man
with ear-rings
due
to illusory knowledge,
;
embodiment not
caused
by
merit
;
dependence (233)
and demerit, because of reciprocal because the self is not an agent, not
etc. (234).
Brahman-intuition
compared
to
the intuition of
(232)
it
and
itself
XXI\r
I"
applied
to
the body
etc.
non-discrimination, even
illusory (237)
;
by learned
men
(237)
hence
jlvanmukti (238)
;
support
no transmigratoriness as
realised (238).
Some unseen cause needed to explain superimposition since valid perception or doubt
would be appropriate
otherwise (237),
XXV.
of reflection
the
Brahman
is
Scripture
pram&'qa
Ixxiv
the texts, not because far Brahman, because of harmony of
means
(242)
an injunction
Brahman
tative
and non-authori;
No
their
prescription of
in
since
culmination
established
;
by cothey are
rites,
one-
Brahman
but opposed to Religious Duty (241); non-authoritativeness follows at that stage for
all
pramftnas (242)
expla-
only prior
is
(243)
not
to absolutely
real
;
experience,
up
to the ascertainis
is
ment
real
is
absolutely
unproduced (244)
Nescience
and
is
no
in support (245).
3?-
BRAHMASUTRABHASYA
OF S'ASKABACARYA
"
"
OP
Thou
and
"
I,"
and
light,
when
it
is
is
it
Thou," and of
self,
its attributes,
on the
subject,
the intelligent
concept of
"
I,"
and
attributes
illusion.
and the
tion of each
absolutely
substrates
distinct
(among
"
themselves)
there
is
as
this
also
of
(similarly
distinct),
I
natural
am
this,"
and
"
this is mine,"
its
cause in
THE BHAMATI
1.
We
whom
as Lord
with
the
two
there
kinds
of
indeterminable Nescience as
ministers,
air,
fire,
and from
whom came
forth
this universe,
2.
The Vedas
the
five
elements,
(universe)
is
is
His
and associated with six angas as also with manifold imperishable properties (or indeciinables)
4.
we render
11
obeisance.
We
render
to
svamin/ and
author
the
Brahma-sRtras,
the
incarnation of the
Lord Hari.
to S'aftkara, of
wisdom
we
(yet)
deep
7.
As the waters
of a
highway
into the current of the Ganges, even so are the lowly words
of those like us, by^their conjunction
Master.
*-*
II
II
I^T
II
II
II
II
37^
5JF
'
5JT
ffcf
ww
'
f|
^tst
rRT
SUPERIMP08ITION
Now,
which
is
that
of
which
there
is
no doubt or that
profitless
present in bright light and coming into contact with the sense (of sight) along with the mind
;
or the teeth of a
crow.
So too,
is
is
this
Brahman
what
opposed
?'.$.,
(of
the
is
inquiry,
called
doubt and
It is
thus
Brahman, because
great or
it
causes to grow.
This
(self) is
known through
short)
this
"
;
from whatever
(this
may
be designated by
all
"
the
term
experience exists) in
the
living
;
worm and
"
Is
moth
to gods
and sages
"
hence the
self
of a desire to
?
know.
No
to "
I
or not- 1
or
makes
the mistake
not
I at
all ".
Nor
"
I
is it
admissible
say that,
11
since
judgements
like
am
lean, stout,"
go,
etc,,
in
apposition with
qualities
of
the body,
If
the body
is
word "I".
"
I,
who
"
now, when
children
verily,
am
old,
of)
my parents, my grandis
would
not
come
into
being.
There
not,
as
determinedis
constant in whatever
the latter, as a string
variable,
different from
"
and
variations
bodies
of youth, etc.,
different
from
4
these,
3UPERIMP08ITION
Further, the very person,
who
in
dreams possessed
of a divine
himself
when awake
"
I
and saying
am
substrate of I-ness,
which
is
distinct
Further, he,
who becomes
Hence
too,
where
substrate of I-ness, in
now touch
it ".
The
The
distinction of that
intellect
(self)
from objects
4<
is
which
reflects
the
lean,
is
am
am
see
blind," etc,,
to hold, suitably understood as in some way " the galleries shout (meaning figurative, like the statement
as
we
fit
".
Therefore,
it is
that
the
self,
which
of
is
exceedingly patent
experience
9 the body, the organs, the mind, the intellect, the objects,
(in
is,
is
desire to
know,
is
(This
inquiry).
so)
is
is
no
profit (from
the
It
thus:
in the
cessation of transmigration
set
forth.
Transmigration
of the true
has
experience
nature of the
and
is
to be got
8TJPERIMP08IT10N
rid of
self,
If that
(transmigration) which
how can
there be
Other than
there
is
indeed no knowledge of
this self,
is
self,
Nor can
etc,,
which
is
other
and which
"
"
established by
to all
common
men, be
even
to
by
thousand
opposed
experience,
A
we
thousand Scriptures,
Therefore, because of
to hold that the TJpani*
these ideas in mind, (the commentator) answers it (thus) " Of the spheres of the two concepts/' etc. " " " Of the spheres etc., up to can Here, (the text) from
"
is
the statement
"
of the doubt,
"
Yet
is
the next
though" has
Where
'
'
of the
two concepts
"
this
and
(in
"
the word
thou
"
is
used
the place of
experience).
*'
The counter-correlate
1
'
word
"
I
is
not
is
the word
this,
'
so
much
as the
word
seen extensive
We
are this,
we
8UPBBIMPOBITION
",
are that
The
self of the
nature of intelligence
is
the sub-
body and
For, these
self,
that
11
is
to say,
make
it
determinabie
through their
ence,
own
is
form.
As an example
of absolute differ-
which
super-imposition
light".
of the other.
This
is
stated thus
when
it is
established that
one cannot
intelligibly
The one
being the other means the one having the nature of the
other, that
is
this is unintelligible.
Be
this so.
different substrates
there
may
etc.
Even where
is
e,g. t
yet because of
its
illu-
red crystal
",
generated by
"
To
this
it is
said
for
attributes too."
The existence
i.e.,
of the
attributes
;
of
is
one
their
:
mutual transfer
this
unintelligible.
This
is
the idea
it is
diTt^
ffcf
^A
f|
cff^f
8UPBBIMP08ITION
apprehended as different from
ever, is
itself
the intelligent
self,
how-
reflec-
As they
Of sound,
in
reflection
?"
lj
Hence
it
constantly
subject
is
associated
attributes
of
the
object
and the
"
This
is
stated thus
"
Through an
means through an
error in respect of
the
object.
is
The
is
word "illusion"
said
:
signifies
is
concealment.
This
what
super-imposition
pervaded by
i.e.,
of that
non-apprehension
the
super-imposition
pervaded thereby.
"
:
Though they
illusion, yet
might be
so, if
ence of the
I ".
This, however,
is
is
not so.
It is
thus
the
codes
as
(smfti),
epics
(itihutas),
undefined
one
Nor can
those (statements)
self as
of
teaching the
of this
through
their
introductory,
intermediate
and
8UPERIMPOSITION
made
the
eminence
!
of
the
object,
;
"Lo, beautiful,
"
lo,
beautiful
",
not
its littleness
The experience
ing
as
it
how can
?
it
it
nature
of
the
self
for
its
sphere
Or how can
be said
is
be
undeluded (experience)?
Scripture
is
Nor can
that since
the
elder
means
of
valid
knowledge (pramftna),
for,
is
not of
of
human
origin
and
since
is
free
any
defect,
and
its
conveying knowledge,
of
If
independent
(of
i.e.,
knowledge
perception
generates),
yet since
its
it
is
dependent on
is
in
respect of
origin,
no
(we reply);
(by
for,
there
is
no opposition
to its origination
perception).
Scriptural
would
its
cease to be,
rather
(does
is
'cause;
annul)
of
perception).
Nor
its
*f
SIF3T:
?WT
8UPERIMP08ITION
valid.
to
letters (belonging as
they do to sound
dhcani), being
who
in
the world
understand by
deluded people.
Nor may
purport that
sense.
in
It
it
it
its
own
word
its
The meaning
of a
an
injunctive
lj
primary
is
one)."
The
its
priority of
what
is
not depended on
its
a ground for
sublating
(another means
of
knowledge),
is
for,
it
is
of nacre.
If
whose essence
intelligible.
is
the former)
would not be
And
has been
is
validity
(of
perception)
of
not
So
too the
aphorism
"Where
earlier
rite
there
is
is
the
weaker,
"'
the
case
of
the
archetypal
"
(prakrti)"
And
of the
to the
same
verse)
The
superiority
earlier is
dependent/'
Further,
those
I-ness,
who acknowledge
even by
the
self
as
the
substrate
of
them the
truth
of that "
I
judgement
am
apprehended as
finite,
in the
same way as
to the
man
10
8UPERIMP08ITION
Nor
is it
not of the
self.
"
I (am),
if
etc.
nor
"
"
would
it
be of the form
used)
it
cognising,"
(the
word
be
taken to be
Further,
in
a secondary sense
(of
the body).
when
is
the
connotation
follows
in
another,
is
secondary;
It
it
is,
the
wake
of
awareness of difference.
indeed, thus:
when
of that
name,
is
used in the
1
statement
"he
'
offers
the
mQsa-agnihotra
oblation
in
ayana,
use
(of
is
the
similarity
is
what
ls
to be
both cases)
secondary
of
case
a pupil
who
lion,
is
known from
(Here,
" I
is
experience to be
the
different
from
however)
primary
"
Nor may
it
no
the case
oil;
with
for,
tail a
(lit.
sesamum
only
oil)
as
applied to mustard
is
here
too,
where difference
established,
in
respect of viscidity,
sesamum
etc.,
there
is
etc.
being primarily
f|
'
:
ffcl
n^MiR
SUPERIMPOSITION
designated by the word
ed that there
It
is
11
taila.
It is
secondary usage
is
pervaded by the
secondary by those
who know
both.
w., cognition
Nor may
it
yet,
am
he
", it
follows that
there
is
an experience
from the
body
etc.
Such a judgement
not of the
man
in the street.
Even
do not surpass
life.
the generality of
men
in respect of practical
Indeed,
;
"And
Even
the
because
outsiders
there
is
no
is,
distinction
from beasts
etc,"
"
say
that
It
verily, those
who
reflect
on
1
teaching
make
this
distinction,
fit
not learners/
that finitude
Hence by elimination we
understood
14
see
to hold
is
of the self
this
by the
man
in the street
who
says
1
is
am
Nor
in
very abode
etc.," in
the same
way
as ether
meet
word "l,"
body
of
etc.,
is
finite.
In that case,
of
an atom or that
the body.
"
I
If that
of
an atom,
am
stout, or (I
am)
"
tall
;
made up
of parts, there
would
Further, on
12
8UPERIMPOSITION
view,
it
this
must
or
be
either
the aggregate
of parts
that
of
intelligises
each
part
by
itself.
On
the view
itself,
in the
absence of a
consensus
among
the
many
independent intelligences,
as
opposed directions,
aggregate, then
self too
when one
part
is
Nor
is
there
among
the
many
When any
intelligise
one part
in
is
damaged, the
of
aggregate
part.
cannot
the
absence
that
Even
illusoriness
for,
if
cognition
the
(vijnana)
be
the
substrate,
the
of
concept
"l"
continues the
same,
"
that
(concept) manifests a
am
am
blind,
go
"
imposition.
The concept
be
"
I
of
may
I,"
after
superimposing on each/'
etc.,
whose
illusoriness
is
well-known
from
all
two substrates
selfon
the other,
ffrf
^$$1:
wtwwjwi
'
8UPBRIMPOBITION
'*
13
0,0.,
41
I
"
am
"
this
body
etc,
The
"
(identification
wit!
^
this
(is)
"
of the
world
that
iti
is
am
are
this
",
By the
the
word
(in
aham
idam
etc.
iti)
there
indicated
acceptance, rejection
of valid
of
body
etc,
There
is
attri-
on the substrate,
the self
on
whom
bodies
etc,,
such as intelligence
on the body
;
etc.,
imposed
the
there
of
is
mode
speech
"Mine
By
to
iti
is
this
(in
mame'dam
above
(there
indicated
suitable
the
experience.
is)
The
statement
"
"after
superimposing
21
the empirical
is
usage
is
intelligible,
inferred for
is
but one
for
By
it is
indicating priority
in
time
the
made
clear that
"
:
it is
word
cause
1
in
is
the
illusory
cognition"
2"
"illusory
cogni-
tion*
superimposition;
the
existence
or
that
is,
14
8UPERIMP08ITION
Having thus stated the nature
of superimposition
its
and
its
fruit,
viz.,
cause in the
"
words
i.e. t
through non-apprehension of
should
thus,
it
Now,
all ?
why And
no difference at
(if
imposition.
substrate
To
which
he says
of
the attribute
and the
are
absolutely
distinct,"
Distinctness
from
case
substrates,
and
attributes.
Be
this so.
The delusion
as to identity conditioned by
intelligible,
like the
in the case
difference.
of nacre, because of
non-apprehension of their
is
Here,
other
however, there
no
real
self,
entity like
the
body,
than
the
intelligent
which
is
the distinctness
the
intelligent
self?
"
:
Whence
the
delusion of identity
To
this
he replies
by coupling the
is
:
The construction
non-apprehension
etc.)
after super-
imposing
because
of
of
is
distinctness
The
true
the intelligent
the untrue
are
the
intellect,
coupling
these
two
substrates
coupling means
real
yoking.
coupling of
is
used the
signifies
),
which
This
is
what
said
:
is
were.
what
is
the
imposition
of
impossible,
what
is
required
is
imposed, not
twiwwi
iihl
^T,
idlMrl:
8UPBRIMPOSITION
15
Be
this
so.
When
is
there
is
cognition of what
is
superimposed, there
conditioned by
superimposition
seems
difficult
avoid.
is
To
this
he says: "natural".
natural, beginningless,
Through
98
of
the
usage, there
is
declared the
beginninglessness
of
of its
cause
superimposition.
Hence,
superimposition.
(the
This
of)
;
being beginningless,
is
like
succession
no reciprocal dependence
meaning.
Be
that
this so.
Certainly,
the
absolute
is
reality
of
what appears.
unintelligible in
etc.,
The
as
(the
admission
of)
these would
lead to duality."
determine the
of this
Being and
infinite
this
practically efficient,
we
shall
have
an
regress.
Hence,
manifestation
Thus,
the body
etc,,
since
being
like
unreal,
they
cannot be manifest
16
It
8UPKRIMP08ITION
may
?
be asked
what
is
:
is this
imposition
The
reply
Some speak
of
it
as superimposition else;
where of the
that,
attributes of another
when
it
there
is
is
another,
a delusion
when
there
is
is
another,
there
an assumption
But
in
the latter of an
it
opposite attribute.
any
case,
of one
attributes of another.
And
our experience in
;
the world
nacre appears as
if
silver
the
moon though
one appears as
having a second.
whose difference
is
it
that
not apprehended
and from
what
the
That (non-apprehension
of difference) failing,
whence
objector
superimposition? With
this
in mind, the
says:
"What
is
this
The The
(pronoun) "what*'
"The
reply
of recollection, of
before."
Avabhnsa
is
that
appearance which
tion
terminated or depreciated.
is
Termina-
or depreciation
it
sublation by
another cognition;
by
this,
(avabhftsa) is said to be
an
illusory cognition,
f> I *q
33
=n
ci
ffrl
j
BUPEBIMP08ITION
This
"
is
17
the
further
"
commentary on that
(definition)
etc,
Pnrva.drtffi,-'vabhasafy
means
The
illusory
it is
imposed
hence
what
is
is
used to
Even
;
thus,
what
is
now
of the
its
"
word
',
What was
own
nature,
is
and
hence unreal.
The locus
of
imposition,
which
is
real, is
stated in: "elsewhere." are absolutely real. true with the untrue. "
Elsewhere, in nacre
is
etc,,
which
Thus
Be
this
so.
of
what was
There "
no
verily, in the
cow, Kalaksl,
There
is
also the
of
Devadatta formerly
The word
appearance (avabhftsa]
indeed well-known
"
the appearance of valid experience, as in " " To this he says : of etc. blue, the appearance of yellow
as applied to
a nature
Its
nature
is
like the
is
of the
is
valid, is
18
8UPEBIMP08ITION
Nor
is
is
it
too narrow
for,
of the
same nature
as delusive recollection
of this
There
too, verily,
because
etc.
the
not
sleep, there
here
of
place
Thus,
the
like)
same
definition is to be applied also to (experiences " "the shell is yellow," sugar is bitter", It is thus:
is
in contact
with
is
is
the exceedingly
to
not experienced
because of similarity in
non-relationship,
respect
non-apprehension
of
the
is
imposed on
"
In this
is
way
too
may
sugar
bitter 'V*
Similarly, rays
in
sight come
light,
because of
where
it
seen
mirror
or
sheet
of
water/
rf^T
' t
ro
rCT
'
ffrf
rfcl^tcf:
sjf^T:
8UPERIMP08ITION
applies
to
19
the delusion
to
of
reflection too,
In the same
the
way
are
be
explained
suitably
delusions like
what
is
said
in
it is
constitutes
reality,
which
by
not
the very
as
if
fact
of manifestation,
would be
real.
etc., or
It is
ropes
as
etc,,
crystals
etc.,
nor, as thus
become those
were
so,
objects or
endowed
If that
?0
mirage
that
it is
Hence, of what
absolute
reality
is
Nor
water
is
is
it
own nature
mirage)
it is
absolutely real
etc.,
are unreal
how
imposed
For,
if
what
is
which are
water
etc, ?
etc.)
of experience
as
Though
own
water
nature, they
etc,, as well.
(the
mirage
cannot become
20
8UPERIMPOSITION
It
may
as
be said
distinct
there
is
(abhttva)
An
existent
non-existence
but in
its
own nature
is
it
is
but existence.
"
As
is
said
Non-existence
Hence,
of
this,
which
may
be
explained
as
another mode
existence,
may
is
well be in
absolutely
(true)
any
essence,
how can
it
an object
of experience ?
How,
self?
again,
can
is
it
be
superimposed
on the intelligent
the
objects (of
(to appear),
Nor
experience)
any capacity
residing
them
as
cognitions,
of
(of
the cognitions) to
is
make
the un-
appear
it
is
Nescience.
What
whereby
it
What
is
it
that
is
capable of?
is
the unreal,
be
is it
effected or only
made known by
is
it?
It
cannot
effected,
since
is it
that
Nor
what
is
made known,
since there
is
makes manifest);
relation
to
new cognition
If
to
would
result.
now,
it
be said that
of cognition
what
If
it
this relation
^ ft
8UPERIMP08ITION
relation
of
21
cognition,
which
is
is
real,
to
that
which
is
unreal
is
control of
what
is
unreal, lo
how
very fortunate
is
this
thereto, since
is
inappropriate in
unreal.
of the
very nature
unreal,
lol
unfortunate indeed
is
unreal,
whereby cognition
same nature
etc.,
and
have no
essence,
experience,
To
this
we
reply
if
what has no
(true) essence be
not
may come
experience?
They have no
(true)
The essence
of things
is
of
two kinds,
"
is
As
The essence
other
of things
is
time
of
or
either
as
real
(those
things)
Is
themselves
the
or
in respect of others."
of
(We
reply):
cognition
water
in the
it
rays
would not
22
8UPERIMP08ITION
nor would
it
be delusive
rejoins)
:
it
be sublated,
(The pHrvapaksin
if it
certainly,
apprehended
When
how can
apprehended as of the
it
nature
of water,
?
however,
1
be non-delusive or
non-sublated
Lo
of
the rays
whose
is
nature
is
not
real, since
from non-waterness,
;
cannot
unreal
;
intelligibly
for,
is
it
nor
"
is it
is
Nonelse,
existence
is
proved,"
thing
thing
in
is
Nor
is
were,
it
the
Ganges.
of
On
would be
on the
"water"
"
would be
",
of the
form
if
water
(water) here
it
(Further)
the parti*
the form)
should be
(of
"
"
water
this
is
(merely), not
here
".
Nor
is it
admissible that
sphere of experience
this
earlier,
Hence, the
to
be
indeterminable, being neither real nor unreal nor yet real and
unreal, this (last) being self-contradictory. Thus, in this way,
is
and
for
like
really that is
^rRf^g
'ifpPlf
ffit
i
SUPERIMPOSITION
not water, nor what was formerly seen
indeterminable,
23
but
it is
untrue,
indeterminable
the intelligent
in prior
in
the
same way
cognitions.
as
erroneous
definition
This
intelligible,
since
the
of
of
superimposition
applies.
The sublation
As
for the
intelligent self,
it is
traditional
codes,
basfed
epics
and
purftnas\
as
ascertained
by reasoning
it is
of
is
the nature
intelligence
real.
and freedom,
self-
and
determinable
is
as
;
certainly
Unsublated
very
luminosity
its
reality
that
is
of
the
nature of
this),
the intelligent
as
self,
such
inherence
of
is
the
Thus, everything
clear.
Superimposition,
which
is
is
indeterminable
and has
admitted
by
of
all
inquirers, but
considerable
differences
its
detail.
For this
order to establish
indeterminability firmly,
"
he says
Some speak
"
of
it
etc.
"Of
the
attribute of
another,"
;
i.e.,
of the
attribute
that
is
to say, of the
form
i.e.,
"
The superimposition
to
is
elsewhere,"
outside.
is
According
;
the
SautrEntika
teaching, there
is
external reality
of
superimposition).
Even according
24
8UPERIMPOSITTON
though there
to the Vijfianavadins,
is
no external
reality,
yet there
of
is
beginningless
and
on
this
there
is
the
this
imposition of what
is is
And
the justification
there
When
"
this
is
not silver
is
intelligible
is
it
not meet
if
take
it
to
For,
the
substrate
the
silver
;
and
its
attribute
of
this-ness
it
would be sublated
"
it
would be better
alone
is
to take
"
this-ness
sublated,
"
silver
as
well,
Hence
it
which
is
sublated in respect of
externality
us.
what
is
of the
form of cognition.
44
i,e. t
those
who
of imposition as of the
form of cognition,
there
is
the
superimposition of one on
is
distinctness",
They
silver
state the
etc,
dissatisfaction.
That
be
are
the
form of
experience
cognition
should
or
established
inference,
either
by
(perception)
by
Inference in this
it
regard
As
for experience,
must be either
SIT
fl
' '
f|
wiiK*ii
fl
f%
Cffi
^1
In
8UPERIMP08ITION
the cognition of silver or the cognition that sublates
It
is
25
it.
not
to
the
experience
of
silver
(that
;
intimates
its
nature
be
for,
that
"
makes
11
known
what
is
silver as
having
for,
for its
substrate, the
this,
not
within;
in
(the cogni-
would be
(of
the form)
say)
:
(am
silver) ".
(The atrnaits
khyativadin
may
word
delusive
;
cognition determines
its
own form
to
sphere
is
strate of the
is
"
;
its
being of the
form of cognition
If this be
to be
known from
:
said,
(we reply)
lo
sublating cognition.
show
of
it
that
nature
of the
form of cognition
1'
The
who
that
it
known
is
indeed to be praised
be said
that
(its
being)
of the
form of cognition
silver)
before
us,
no (we reply)
for,
of the
non-apprehension
of non-proximity,
;
would become
of his
own nature
the
And
this
neither
silver
Nor by
the
cognition
for,
silver
is
silver
itself
occasioned in
nacre;
as
its
basis, that
Nor
is it
26
SUPERIMP08ITION
for, existentiality
being
common
to all
basis.
Nor
for,
(is
nacre
the
causes.
of
is
the word
"
basis
is
but manifestation.
And
since nacre
it
how can
be the
there
Or
if
manifestation be admitted,
?
how can
be no opposition to experience
etc,,
know-
ledge,
If
it
how can
be
said
illusory
cognition
result
from
them?
they
that
in
conjunction with
defects
since
defects
else
parched
kufaja
seed
shoot.
there
up
of a
banyan
Further,
cognitions
fail
to be
cognition
are
is
is
valid,
"silver"
and
here,
(of
"this"
"
of
this
;
"
us)
which
has the
(of
is
the bare
that,"
which
been
apprehended,
of
silver,
calls
memory
of the
nature of an apprehension of what has been appreas bare apprehension, the element of (the
lost
hended, stands
content)
through a
<ii*fiI*iRi
'BT
srfq
:
I
SUmiMPOSITION
defect.
27
Thus, there
is
own
or
in
respect
to
of
their contents;
of
is
resemblance
actually
in
"
the
cognition
contact,
of
where
it
(sense-)
silver
the
two cognitions
(in
"this"
and
"though
different
nature)
as
perception and
again,
there
is
are
whose reciprocal
is
difference
not apprehended as in
the shell
yellow
".
forth from the eyes the yellowness of the bile, but the bile
itself
is
not apprehended.
is
The
shell too,
because of some
defect,
of
the quality
of
whiteness.
Because
of
of
similarity
in
respect
the
non-apprehension
the
there
non-relation
is
qualified,
empirical
non-different
exactly the
of
same way
mass
is
gold.
(When
there
sublation)
what
is
sublated
the
empirical
non-apprehension of difference
sublating nature
"
hence
is
intelligible
the
in
is
the
also
form
not this
"
intelligible, there
established
what
established in the
worldthe
all
delusive-
Therefore,
of)
cognitions doubtis
which there
dispute,
are true,
a pot
efcc.
because they are cognitions, like the cognition of " when This is the view explained in the words
:
erf
one on another.
"
When
OH
28
nacre
there
is
8UPBRIMPOSITION
etc.,
what
is
superimposition
cognition as
something
by
the
but
it
is
rather a delusion
conditioned
non-apprehension
silver
of the distinctness
it
which
apprehended
stands
bare
apprehension,
is
present before us as
"this"
consists
and
in
the
cognition
thereof.
And
of
delusiveness
the
appositional designation
to
memory and
"Others, however,"
this,
who
there
are not
is
satisfied
even with
"say
that
is
when
superimposition of one on
in the latter of
:
another,
there
an assumption
is
an opposite
attribute".
This
all
is
it is
(knowledge)
is
common
silver/*
to
that
for
there
silver activity
and
failure to
intelligent
result
it
which
by apprehension,
it
apprehension
Now,
from
memory and
of
apprehension,
where
their
is
difference
in
respect
;
their
nature and
contents
not apprehended
to the valid
to
empirical
usage
(To
as
non>different
and
of
appositional
designation.
replies
:)
this,
the supporter
anyathakhyati
Now,
ft
'^^'
ffc!
ffcf
^H
:,
371ft
f|
8UPBBIMP08ITION
29
may
Even
hended, or by
if
it
"
the form
is
14
Of the cognitions
to
'
'
this
and
or
is
'
silver
of
there
resemblance
valid
cognition,"
difference
the form
apprehended in
this
is
like
valid
cognition
usage
41
in the
is
same way
like a
Gavaya
cow
in respect of a
"
gavaya in him
who
seeks a cow,
As
for
the cognition
self-contradictory
it
where there
is
non-apprehension of difference,
"
;
nor,
when
there
the apprehension
two,"
it
difference.
Hence,
of
must be
not
said
hension
the
difference,
being
itself
apprehended,
fact
of
is
cause
of
Is
empirical usage
it,
by the bare
of
its
existence.
then,
the
cause
or
empirical usage
of
itself
through
creating
an
?
imposition
without
it
:
creating an imposition
This
is
how we
look at
since
the
empirical
usage
of
an
on
intelligent
being
(it
cannot
be
intelligibly
effective)
(it
be
consequent
as
ignorance,
must
only
Now
of
may
be
objected)
is
true
that
the
activity
an
intelligent
being
is
not
known.
Not so (we
reply)
truly,
it
is
not the
memory
"
word
activity
for,
it
is
who
".
seeks silver
is
this-ness
30
8UPERIMP08ITION
can one be active in respect
"
How
*
of the substrate of
this-ness
to
it ?
It is self-contradictory
say
that
else.
he
desires
one
thing
and
it is
works
silver
for
something
is
which
the substrate
of
the
it ?
this-ness,"
If
due to
"
of the
as
that (one)
is
to be
answered thus
nature of that
since
(silver),
it
is
why
it ?
acceptance
settled of
and indifference
the
attitude
of
is
unsettled,
"
and
"
;
is
finally
in
silver
on the substrate of
of difference
is
this-ness
thus,
the
non-apprehension
of
an
It
intelligent
is
being,
tion.
thus
because
the non-apprehension of
difference the quality of silver " " the fact that of this-ness
;
what belongs
next
(silver)
is
advantageous
is
is
brought
to
mind
that (advantageousness)
silver
(imposed)
on the substrate
;
".this-ness,"
as
it
then, he
who
thus
is
the
sequence
established.
The memory
of silver
in general
cannot
help
"
substrate of
would
not be
known
verily,
the cause of
As
is
said
"(Inference
follows)
from
perception
(of
probans and
relation
subject) in the
q^I:
"
ftfcl,
ft
'
f|
SUPERIMPOSITION
This perception
superimposition,
in the
31
in
Hence
is
established
i.e.,
following in-
has
the
object before
silver
etc.,
one for
it
content, since in
respect of that
(object in front)
invariably
induces
activity
its
in
thing
by both of us
is
this (cognition)
is
also so
therefore, that
so
(i.e.,
substrate
of
"this-ness"
content).
As
for
what
not
:
basis, since
it is
what
is
it
that you
"
?
say
Is
it
is
cognition
this is silver
it
If not
As
it
for the
you alone
he,
who
assert
contradict
" this
experience.
is
It
is
thus
who
silver," does,
while so
It
is
other effects
forest-fire
e.g.,
produce plantain-stems
is
the digestive
fire
of
him
whose stomach
quantity
affected by bhasmaka
of food.
The inference
of
which
are
deprived
is
their
contents
by
sublating
perceptions
hot.
As
for
what was
32
8UPERIMP08ITION
of
means
to
valid
knowledge
(to
if
be
inconstant
met
in the
Nyttyakanikft by us
ia
who
self-validity
conveying
content)
;
constancy
(to its
is
The
criticism of the
memory has
"others
brief
it
is
to be learnt in detail
it is
Hence
is
said
however
on
say
that
there
when
is
there
superimposition of one
latter
another
an assumption in the
of
an
is
opposite
attribute."
When
etc,,
on
there
nacre
is
etc.,
there
imposition of silver
properties
of silver etc,,
:
nacre
etc.
Now,
what
says:
of
among
?
inquirers
this of
that
in
the
present
etc.
context
To
he
the
is
"But
of
any case,"
The assumption
attributes
is
From
that
(it
systems
of
all
a place
is
an accepted
the meaning.
The
idea
who maintain
between
they
ffcf
SUPIBIMPOHTION
33
and
its
attributes
on
the
inner
self,
which
an
a non-object?
For,
everyone
is
superimposes
present before
object
him;
and
you
say
that the
inner
is
self,
which
is
a non-object.
The
reply
is:
it
now,
is
this
is
not
invariably a non-object,
of
because
the
object
And
there
is
be
superimposed
before
only
one.
on
For,
that
is
present
upon
ether,
though
not
perceptible,
the
unthinking
superimpose
is
surface,
impurity
etc.
Similarly there
no contradiction in
This untruth
is
man
in the street
hence he says
"
;
"And
as
is
thus
is
nacre appear*
this
"
(if it
were)
silver.'
This,
again,
is
not silver
Be
of
this so.
is
is
of the nature
is
another
but there
not
what
is
one
and
for
non-different;
whence
are
the
delusion
of
difference
the jivas
who
34
SUPERIMPOSITIOtf
"
self ?
if
To
this he says
having a second."
In the words "Again, how/'
etc.,
the superimposition
to.
is
again objected
This
is
the
be
meaning
is
this
it
not manifest,
objects
how can
there
be the
?
superimposition of
There
is
not, verily,
the superimposition
attributes
us).
on a nonself
is
manifest
manifest,
substance
it
in
front
(of
If
this
it is
inert,
and
I0
manifested
etc.
(The
self
that
manifested by another
be
it
is
nor
can
it
the
former.)
Verily, the
of contradiction,
The
object
is,
fruit of activity
is
inherent in
another; the
(than the
of ?
self)
knowing
;
activity
selfif
because of contradiction.
known
self
would
become
not-self (not
is infinite
is
regress.
(He
who
holds
that
consciousness
;)
self-manifest,
self,
self,
may
say
be this so.
The
though
of all things, is
by
bearing
the
fruit
of
activity inherent
in
another.
ffrl
3?Wi:
SIT
*f
?!
^FT
f|
^S,
*T
^f
^i* Ksni3*wti*wni<*ifi
1%
ftHWW
8UPBBIMP08ITION
35
that belongs
inherent
in
another,
inherent
This
is
Truth, knowledge,
infinitude is
Brahman."
This
is is
intelligible too,
It
is
thus
that fruit,
in
is
which
the
which the
that
inert
object
and the
?
self
If
manifest
themselves,
or self-manifest
which,
Thus would
of these three be of
any
on
avail)
As the
blind holding
it
Nor may
(yet)
be said
that cognition,
being
itself
hidden,
makes known
etc,
self,
themselves
unperceived,
is
yet
cause perception);
the
to
make known
is
to
cognition that
the
above-mentioned
the
blind
leading
the
blind).
inert,
Therefore, consciousness be
should
be
acknowledged
to
manifested
without
dependence on another.
Even
the
the
self,
thus,
what
is
nature? This
is
gain,
may
say),
that
the
consciousness
of
36
8UPERIMP08ITION
is
them
object
not
inert.
(But
the
it
does
not
of
follow
that
the
are
and
the
in
self,
causes
consciousness,
is
not
inert);
that
case,
scholar,
It is of
and the
nature
self:
if
this
be said, alas
then,
it is
equally the
of
the
and
the
self,
without
this
is its
the
manifestation of the
If this
nature,
be said,
is
consciousness,
then,
(on
different
of
consciousness
of the
the
one hand),
self (on
object
and the
the other)
If
Then, (you
may
of
say), the
two manifestations,
and
self,
consciousness
and
the
;
object
are
not
different
from consciousness
ness.
If this
said in "consciousness
self,'*
that (alone)
what
is
said in
self"
(so
that
there
is
is
r.o
(Hence), what
self,
desired
to
itself inert, is
ness) does
not result.
is
Nor
the
there
that
for
concomitance
with
the
object
in
case
of
consciousness which
its
and
has
there
future
sphere
in
(though
such concomitance
so
far).
been
is
assumed
the
argument
Since
generated the
cognition of rejection,
acceptance
ffcf
lo
8UPERIMPOBITION
or indifference relating to that
37
if
this be said,
etc., like
no (we reply);
the consciousness
object
itself,
Because of giving
rise to re-
the
object as content
tion
of rejection
object as content,
the consciousness
of
the
content
if
body
with the
ting
object,
of the
object ? Because of
inertness, (you
is
may
say), the
not a manifestation
is
Now, though
this
(consciousness)
its
self-
luminosity,
;
that
of a
glow-worm,
however,
is
it
in
respect of
objects,
inert
this has
been ex-
Nor are
(i.e.,
of con-
as
internal,
Therefore,
we
see
fit
to
hold
is
which
is
indeterminable,
the second
moon
And no
such
the
natural differentiation
(so
self,
that
there
is
is
no obstacle to
identity with
which
one).
Nor can
differences
among
objects,
38
8UPERIMPOBITION
differences into light,
4'
determinate,
as
It will also be
shown
come
in
the line
is
valid
knowledge,
Therefore,
this
eter-
without
parts,
the
inner
self,
i.e.,
knows the
organs
etc,,
determinate
self
That
tion,
self,
manifesta(of
cog-
nition),
How,
"
on of the attributes
of bodies,
is
organs etc,?
The word
objection,
how"
in the sense of
an
;
does it not stand to reason ? To this is the objection. " For, every one superimposes an object upon this he says
:
Why
is
11
This
is
what
said:
that,
whose manifestation
other-dependent and
it is,
which has
hended in
fic
than what
(of cognition).
its
The
inner
mani-
knowledge
itself
it
of itself
any
organs, by defects in
which
it
would
case,
become
defective.
Nor has
in
it
any
parts, in
which
could be apprehended
some
part, but
not in othersis
It cannot, verily,
happen
itself
that the
same
(thing)
at the
self)
imposition,
(And) even
if
it
lllcf
f|
rl^f
ft<5ic*fi
aa iy^Ji
8UPKRIMP08TTION
be
is
39
no superimposition,
not immediately
since
it
is
i.e.,
experienced.
"
this
is
not, verily,
silver
it
when
nacre
Hence
follows
that there
is
complete
total non-apprehension.
Be
this
so.
were not an
object,
;
the
"l",
Why
For,
then
can
"
there
is
be
no
superimposition?
'
To
this
he says;
if
which
Thou V
the
intelligent self
were the
would be
himself
And
thus, he
who
is
the subject
is
Thou
".
Hence,
for
Thou
'
"
(stated)
the purpose
and of
hence
is
that
not
no superimposition: this
is
the
meaning,
He
object
answers
this:
"The
reply
isnow,
u
this
it
is is
not
the
invariably a non-object/'
of the concept 'I
1
.
Why
11
(not)?
is
is
Because
This
without parts
the
j'U a,
;
of
though not
by the particular
defining conditions
less
Nescience, such
the
intellect,
defined
though not
different, he appears as
if
different; though
40
not
8TJPERIMP08ITION
an
agent,
he
appears
as
and
he appears
as the
object
of the concept
just
as
such as
ewer,
basin
etc,,
possessing
diverse
attributes,
of
Of the
self that
is
is
but of
verily,
the
one
essence
intelligence,
there
not,
apprehended,
indeed,
Bliss,
eternality,
pervasiveness
etc. are
not,
different
from
not
its
nature as intelligence,
such
that
they
of
are
apprehension
that
element.
Nor
is
the difference of the self from the intellect etc. real, so that
that (difference) too
self is
is
apprehended
for,
etc.,
being indeteris
self)
too
indeter-
Thus,
it
which
is
self-manifest
through non-apprehension of
intellect
etc.,
from
the defined
of
and the
(consequent)
superimposition
the
these.
Of
this,
which
partakes
of
nature
"
of
the
"
the intelligent
self)
and the
"
thus
as
"
I, is
agent
and
there
enjoyer,
And
for that
(self)
which
indifferent
to enjoy.
And
and
the organs,
the intellect
etc.,
to
ffrf
"
"
8UPEBIMPOBITION
capacities to act and enjoy, there
it is
41
is
no
intelligence,
Hence,
effect (the
and enjoy
objects like the intellect etc., it somehow becomes the object " " M " of the concept the substrate of and is I-ness, I, (variously)
of the field
designated
(ksetrajila).
jlva,
creature
(jantu),
is
or
knower
The
self,
not different
Scripture:
from
the
its
intelligent
thus
flva"
runs
etc."
"in
own
nature,
as
that
Thus, the
jiva though
self-manifest,
self,
yet
made by
"
I
the concept
for
is
empirical
usage
as
agent and
enjoyer; hence
"
I ".
it
of the concept
is
Nor
is it
admissible
in
say)
that there
reciprocal dependence
if
that
(the jlva)
becomes an object
is
there
(he)
is
super-
superimposition
is
if
becomes an
the (process)
dence
no inconsistency in
its
object that
of
imposition and
text
of the
it
its
impressions
this
has
Hence
"now,
not
non-object."
The
jlva
though
an object, as (nonself-manifest,
is
different from)
is
yet
an object
in his conditioned
form
this
the idea,
42
8UPEBIMP08ITION
Be
this so.
We
we maintain
inner self does not shine either of itself or with the help
of
another,
self,
and
is
hence not an
is
object,
Hence on the
there be
inner
which
?
never manifest,
"
this
how can
"
superimposition
To
he says
immediacy
Prathn
is
Though,
not some-
thing other than that, yet the difference (implied in the words
"realisation
telligence
intelligent
of the
self")
is
figurative,
is
as
in
is
"the
said:
to
in-
of
the
self",
This
what
be
the
self
should
necessarily
admitted
be
this has
;
been already
said.
all
"
And
there
is
That shining,
<s
by
shines."
Having given
vHdin^
another
self:
he states as a prau$ha-
answer,
intelligent
"And
there
no rule"
i.e.,
etc.
"Only on
is
only on what
immediate
(directly perceived).
Why
is
To
etc.
The
(particle)
hi
is
means for
Ether,
though a substance,
yet devoid
of
:,
ft
8UPERIMP08ITION
43
wise
men
when
hence
it
Nor
can
it
Now,
in
respect
who
what
possess no discriminative
is
knowledge, those
who
see
shown them by
others,
superimpose sometimes
blueness,
the property of
and determine
it
row
of raja-
hamsas (swans),
tion,
Here
form of recollec-
brightness or darkness,
'
superof
impose surface,
indranlla gems,
likening
to a
He
concludes thus
"Similarly,"
all
i.e.,
in the
manner
"
set forth
is
objections,
there
self/'
t.*,,
the intellect
etc.,
Now, there
should
this
why
particular
one
Why
To
this
he
says:
"This
afore-mentioned
superimposition
of
this
44
8UPERIMP08ITION
the superimposition
of
there
latter
is is
in
the
wake
of
this
aforementioned reciprocal
is
all
empirical
means
thereof,
and
all
to prescription, prohibition
and
release,
character, wise
men
hold to be Nescience,"
epics,
it
It is
well-known
etc,,
puranas
that
the seed
of all evil;
The
alone
is
evil,
etc,
hence
of
alone
is
Nescience
nature,
it
since?
in
the absence
the
is
knowledge of
its
By
the words
"of
evil,
evil,
because of
because
it
its
the cause of
self suffer
by imposing
with appetite
associated
etc.
on the inner
self free
from appetite
Nor
too,
is
in
which
case,
it is
there would
"
be no need
for
the
exposition,
Hence
said
wise
men hold"
etc,
srft^ftr
^^5%
STfrlT
ffrl
f^TT
:
I
SUPERIMP08ITION
45
Now,
this
Nescience
associated
with
impressions,
there
being no means
therefor;
it
to
him who
:
the
means
for
removing
is
declared thus
i.e,,
know-
of the thing, they," ledge not subject to doubt "of the nature
i.e.,
wise
men
is
"call knowledge",
It
is
self,
which
that,
there
is
intellect, etc,
The non-apprehension
through hearing
that
of
etc.,
which
sublates Nescience,
i:
the ascertainment
is
the
nature
of
things,
self,
knowledge, which
stands forth in
its
of
the
;
own
nature
meaning.
so,
Be
and
this
dense
impressions, though
by knowledge,
impressions, and
own
bring
itself,
4<
such as (further)
Here, such being the
impressions
case,"
i.e,,
To
this
he says
true nature
when
is
there
not,
is
the superimposition of
46
1
SUPBR1MP08ITION
former'
of the
is
the
internal
organ
etc.
affected
This
is
what
said
it
is
indeed,
to be partial to truth,
As even
outsiders say:
''Of the
by
error, there is
no
sublation
for,
making no
effort,
is
More
particularly (there
the
question);
internal
Whence can
(intimate)
knowledge
the
truth,
which
is
of
is
by Nescience, which
indeterminable
"
In the statement
there
is,
am
this/
'this is
mine/" empirical
is
usage
in
expressly
mentioned,
Ordinary
is
word
the
Hi
shown
indicated
It is in
by the
the
of
wake of
the
telf
afore-mentioned
not-self,
mutual
superimposition
and the
this is self-
explanatory*
"
?r
5fT
8UPERIMP08ITION
47
How,
of valid
to
again,
is it
The reply
is
when
senses
etc.,
functioning
unintelligible.
etc,
is
of
means
of
valid
knowledge
perception
of
the senses;
be operated.
of these
is
present, the
unattached
self
And
means
of
valid
knowledge.
of valid
Therefore,
perception
have
reference
one
characterised
by
An
tion
"
objection
is
raised
How,
"
again,
is it
that percep-
of valid
verily,
how can
the means of
valid
their locus
valid
what
is
characterised by Nescience
find a locus in
effect, viz.,
Means
of
knowledge cannot
what
is
characterised
is
knowledge,
opposed
48
to Nescience
as
BUPERIMPOSITION
this
is
the idea,
Or
let
perception etc, be
whose
purport
to teach
what
beneficial to
to Nescience, cannot
have
"
reference to "
what
characterised
He
answers
1
The
'
reply
is/'
When
'
1'
and
mine
"
of the imposition of the nature and attributes
intelligibly
self,
cannot
knowledge
a knower
that
is
This
is
the
meaning:
to
;
be
to
indepeadence
consists
respect
inciting
of the
all
cognitive
act).
Independence
other than
in
causal conditions
the
By him,
of valid
means
incited
knowledge.
intelligent
self,
which
incapable of transfor-
mation, be active
of itself.
which
;
therefore, the
i,e n
means
of valid
to,
Now,
let
it
be that the
means
of valid
knowledge do
"
:
not function
what do we
lose ?
To
this
he says
is
Indeed,
perception
etc,
not possible,
Vyavaharah
is
because there
usage on
account of that
means
of valid knowledge,
rare:
18
fft
^11
8UPERIMP08ITION
"
49
like perception
etc.,
is
here meant.
The senses
"
should
be
(in inference)
staff),"
(which)
possess
men with
;
"
staves
is
(denotes those
who
no staves as well)
ts
thus
in)
perception
etc."
;
The
verb
in
"empirical usage"
"
hence a
common
"
subject (for
usage
is:
The construction
Why
1
knowledge?
"
Why
this
of
should
they
not
function
of
them-
selves?
senses,"
To
i.e.,
he says:
"and
of
the means
".
valid
knowledge
*'is
not
respect
of
their
objects
should
originate
etc.,
Why,
this
then, should
be the controller
Superimposition of
"
To
he says
nor
self,
by a body, on which
can
anything
result
is
be
operated";
in
otherwise,
functioning
this
is
would
idea.
even
(dreamless)
sleep;
the
Be
of
this so,
Just as a weaver
is
shuttle
but by
operating them,
even
(th*
may become
i.e.,
a knower.
To
this he sr
none of these/'
"
reciprocal superimpos
attributes
is
50
SUPERIMP08ITION
at all times, from all attributes
ways and
"cannot
etc.
and substrates,
intelligibly
be a knower".
etc.,
It is
for
the
self,
on the body
its
being unattached
fore, the
meaning,
means
of valid
position.
Thus he says
And
He,
is
independent in respect
Valid
of
the
valid
knowledge,
knowledge
is
is
residing
in
the
agent.
And how
could
thereon
as
How,
if
agent,
the
which
when
same
that results,
valid
there
results
knowership.
With
this
means
of valid knowledge.
is
By the
knower-
also implied.
Vim-
1 -
be
such
this
is
the
meaning.
He
refore, perception
ference only to
what
is
characterised by
STffrl:
5PRT
T
srfrf
srft
SUPfiRIMPOSmON
51
And
etc, etc,
because there
is
Indeed, as beasts
are
is
etc,,
when
brought
into
relation
with sound
etc,,
etc.,
is
if
there
that
un-
if it is
favourable,
man
approach
away
he desires
to beat
me
",
but seeing
him with
;
hand
the
filled
seeing strong
men
of fierce
of
means and
is
objects of valid
knowledge
in the case of
it is
men
well
Be
ignorant
this so.
ones,
Even
for
who
self prois
pounded
seen
the
by
Scripture
empirical
usage
to
means
of valid
means
of
valid
characterised
by
is
Nescience
To
this
he says
And
because there
It
may
be
that,
through
52
8UPERIMP08ITION
that empirical usage relating to perception etc,
known
And
we
it is
concluded that
relat-
in respect,
means
of valid
The
is
seen to be
of
the
activity
whose stupidity
undisputed,
characterisation by Nescience
(learned
particle
ones),
inferred
at
empirical usage,
The
"and" has
The meaning
the afore-
the objection
establishes
in
the case
of
the means
of valid
characterised
"
This
itself
is
analysed:
"
Indeed, as beasts
etc.
when
their
sense of hearing
etc,,"
etc.
there
is
shown perception
fruit
is
knowledge.
cognition
of
Its
sound
etc/'
be unfavourable"
states
the
fruit
of inference
inferred
ft*!
fIrf
3?5{
ffrl |frl
I
rWT f|
ffrl
f|
8UPERIMP08ITION
S3
But
in the case
knows the
relation
world,
will
still,
the
the Vedantas,
as transcending hunger
like
divested of differentiations
brahmin, katriya
of
what
"
is
:
perceived to
"
belong to that
class.
This
is
exemplified
aloft
etc.
man
The sense
so.
Be
reference
this
Let
be that perception
etc.
have
to
one
characterised
by
Nescience.
The
sacred teaching,
desires
Heaven
on,
of
with
the
jyotistoma
the superverily,
fit
and
so
through
Here,
is
imposition
eligible
on the
to be
self.
the
person
"
known
one who
to
enjoy
fruit
in
:
another world.
of the great
sage
The
is
fruit
of
teaching
nature
for
is
of that
(i.e.,
since
is
verbal testimony,
in the
form
He who
')
;
desires
Heaven
is
engage
Bodies
which become
;
etc.
the understanding
of
it
being knowledge
how can
But
Rais-
he says
54
service
8UPERIMP08ITION
and
is
opposed to
eligibility.
And any
sacred
to
"A
age
to
etc.
usage
cle
relating
etc
The
parti-
ception
Indeed,
that
in
which
relates
since,
for
the absence
a relation to another
world
the person
who
desires
has
postulate
that
much
too;
for,
this
is
of
no service in respect of
in
eligibility
the
TJpanisads,
in action and
is,
verily, the
are the
fruit
the person
eligible to
a non-agent be one
who engages
?
in activity
prescriptions
and
being,
out in
of
respect
of
that
human
who
has
a conceit
for,
knower
etc.
rWT
'
d'-
f|
JteH 4 1*^*1 II :
ri:
'
^fcf
8UPERIMP08ITION
person
the
SS
establish
all
characterised
by
Nescience,
him
in
form
taught
by
them,
;
from which
is
Nescience
(from
has
the
final
been
wiped
of
out
this
their distinction
teaching
injunctions,
which
it
brings
about no
establishment).
Hence,
is
by Nescience.
this
so.
Be
Though,
because
of
opposition
and
is
Upanisads
as
learnt from
Upanisads
(in
the course
of the
is
normally prescribed
of
study
in
adhyayana),
that (person)
capable
standing
the
way
of the
of eligibility.
each
(part)
being destructive
that
of the
other, the
whole
of
Veda would To
"
lose
this
its
authority
"
as a
means
sacred
of
valid
knowledge.
he says:
the
And any
teaching which
self as of
functions
before
etc.
realisation
the
such
a nature
of
the
person propounded
;
in
the Upanisads
that,
is
opposed
to of
eligibility
but
prior
to
the
prescriptions
acts
cannot
has
be
counteracted by
yet
Brahman-knowledge, which
not
been generated.
a
Nor
is
there
reciprocal
annulment,
spheres)
is
since
differentiation
(of
their respective
intelligible,
(to
the
persons
whom
of
as
:
characterised by
knowledge or Nescience.
of the element "
For example
is
though, in respect
"
what
prohibition
Injure
sets
not
forth
the sacred
kill his
teaching which
(by
He who would
1
'
enemy
this?
an
evil
spell)
contradicted
by
"injure not
etc.;
wherefore
is
56
SUPEKIMP08ITION
We
not that,
is
called super-
imposition
what
is
This
how when
are
attri-
unsound
"
;
or "
I
The
who
in
have
conquered
of
the
enemy
angerare
however,
(are
etc.
respect
the prohibition;
of
those,
who
are
under
the power
the
enemy
anger
eligible)
in respect of the
What was
does
by Nescience, that
Superimposition
of
itself is
made
"
"
It
is,
clear in
thus.
caste
"
The
king
is
to
of
sacrifice
with
life
:
the
"
rajasttya
etc.
superimposition
a
orders
of
wife of equal
hair
status"
is
superimposition
tend the fires"
is
of
age:
"He whose
is
black
"
:
to
etc.;
superimposition of
to give
state
life
He whose malady
incurable
etc."
up
his
and so on.
The
expression "et cetera" serves to include sins, major and minor, causing intermixture, unworthiness or defilement,
Having
answer
and the
the
thus
expounded
through
objection
of
and
self
reciprocal
superimposition
it
the
not-self,
and strengthened
by
the discourse
on
the
means
us
of
and
its
objects
of
valid
knowledge, he
nature,
in
reminds
to
already
its
declared
order
:
expound
elaborately
being
is
the
cause of evil
"We
called superimposition
ffrl
15
'
ffrf;
ffcf
ffcl
BUPEBIMPOBITION
57
M
am
"
I
fat;
fair,"
jump
am
similarly
In this
"
way
" I
after superimposing
self
on the inner
that
the witness of
its
entire activities,
by the reverse of
etc,
"
is
what
is
not thai
This
is
summary way
of stating
what was
it is
like to that
of
before".
Here,
I,"
which
mine,"
superis
superimposition
of
hence
*
the
"
mine,
of
alone
the
direct
cause
is
of
the
entire
evil
the migratory
is
cycle; this
thus:
when
on the
of
self,
in the
same way
as
"
leanness
one says
am
The sense
when there
is
full-
58
8UPKR1MPQ8ITIOI
from the lack of wealth, ownership too
perfect
similarly,
The external
to
attributes, like
unsoundness which
attach
When
this
is
etc.,
which do
:
He
superimposes
on the
self
etc.,
attributes
of
the body, and on which the nature of the self has been
self)
desire,
which are
attributes
of the
internal organ,
which
is
the construction.
Having
attributes,
"
he states
basis,
substrate:
T"
etc.
concept
It
occurs,
is
the
is
that
which, on account of
is
its
and
indifference,
the
witness
of
the
and enjoyership.
Intelligence
explained
by the reverse
SRWTRRR
BUPERIMP08ITION
59
Thus, this beginningless and endless natural superimposition, of the nature of illusory cognition, which
causes
agency,
enjoyership
etc.,
is
directly
experi-
It
is
for the
removal of
of that," by
etc,,
the
is
internal
organ by
u
are
inert,
the
reverse
of
that
is
intelligence;
to imply
self,
is
that;
the
instrumental
case
used
in this
wise
all,
"-"one
the witness of
This
what
is
defined
by the
internal organ etc,, the intelligent being compounded of " " " the this and the not-this," is the jlva, the agent, the enjoyer, the support of the
the result
the substrate of
reciprocal
is
superimposition
the
material
cause
of
that again
less,
of)
superimposition
like the
reciprocal dependence,
Superimposition,
discourse on the
means and
world
etc.
(" Endless
"
The cause
stated: "natural,"
of the beginning] essness and endlessness " " Of the nature of illusory cognition ;
60
of
8UPERIMP08ITIOK
the
oneness of the
self,
that
is
all
the Vedantas
purport of the
this
are
commenced.
Vedanta,
How
we
this
the
in
entire
shall
show
S'arlraka-
mlmarpsa.
the
nature
of
illusory
it
cognitions
is
is
indeterminability
;
that to which
indeterminable.
belongs
stated here
that
means
it is
"
He
It is
for
the removal of
Whence
?
To
this
attainment
Pratipattik
of
is
attainment
purposes of incantation
The
is
imposition
if
from
"
its
very root.
This
is
is
what
self,
is
said:
valid,
the eoncept
I,"
whose content
the
were
being
known and
to
would
not
be
Then,
indeed,
the
Upanisadio
oonoept
of
enjoy validity.
Nor would
though
enjoye/ship
of the
self.
indeed, an imposed
real
form
that
is
57
f|
8UP1BIMPOBITIOH
by untrue knowledge*
61
The rope-nature
snake.
illusory cognition)
however,
can
and
Be
etc.
this so.
To
this
"
he says:
etc.
That
The
body
is
varlraka
.
what
resides therein
is
the
the jlw-self
is
That inquiry
mentioned
by the
here
"
whose purpose
"
to
show
"
(in
thou
That thou
that
is
".
This
(1)
is
the
summary
of
what
meant here
though
own
section of the
Veda denoted
is
Veda"
it is
directed
also
made
to
prohibitions
acts
own
(2)
text
usage
")/*
62
SUPERIMP08ITION
as in the case of the
is
universal,
hymns
(mantras),
(3)
who
is
mass
of intelligence
and
bliss,
and
is
free
enjoyership,
yet
these
Vedantas,
coming
free
with
which
is
sublation,
self as characterised
by
and slipping
a
figurative
away
from
their
meaning,
either
have
significance
have
Hence,
to
Sarlraka-mlmamsa,
is
directed
the
not to be commenced,
is
Nor
is
the
self,
which
"
patent to
all
men
in the
"
jBXperience
case,
of the
which
result.
an inquiry would
This
The
view
is
this
this
would be
so, if
the concept
it
is
"I" were
valid.
Since,
in the
manner
stated above,
its
etc.,
and since
validity
accepted
by Scripture
it is
etc,
the preceptors,
but superimposed.
is
Hence the
the one
of the character
53
mentioned.
The inner
in the
manner
is
to be stated,
know
appropriate.
know
in
aphoristic form
Then
kntw Brahman.
j,
ft 3
TO
f|
SI^JWH,
which
is
is
the
first
aphorism
KNOW BRAHMAN
By
the desire to
profit,
know he
Here, Brahman-knowledge
it
is
the
directly pervaded by
is
the object
of)
desire,
Nor,
as
in the
case of
ritual, is there
be
secondary
benefit.
The supreme
free
rather,
this
is
Brahman-knowledge alone,
from
of
all' doubt,
(knowledge),
all
which
is
is
of the
nature
the cessation of
bliss,
misery and
of the one
essence of
content
called
is
known through
mode
of
argumentation
5raAma-mIffl8wwi7,
It is
that
end that,
verily,
the skilled
(end),
inquirers
would more
certainly set
out*
That
unattained, because
beginningless Nescience
the
just as
one,
who
erroneously
to
it,
imagines
necklace
round
one's
own neck
attains
be
as
non-existent, being
64
DESIRE TO
KNOW
is
accepted as having
"
what
is
know
Brahman
what
is
begun.
And
if
it
(before).
The
desire to
its
know,
cause.
The
worth
doubt
while.
makes
the
commencement
of the
inquiry
sacred teaching,
it is
commencement
commentator says: "In the sacred teaching of the Vedania " this is the inquiry, which is proposed to be explained ", by us
first
aphorism/'
The word
mlmflrtisa signifies
an inquiry that
commands
it
respect.
respect, because
bears the
fruit, viz.,
subtle sense,
goal.
which
is
human
to that inquiry,
and
s'ftstra is so-called,
because
it
(the in-
quiry)
is
thereof.
An
As
of
aphorism
is
is
such, because
it
indicates
much
meaning.
composed
are
few
what
Having thus explained the purport of the aphorism, " " then "In this, the word he explains the first word of it
f
'then*
is
accepted
as
having
the
sense of 'immediate
succession'."
The
word
"then,"
occurring
of
among
the
words
of
;
the
aphorism,
has
the sense
immediate
succession
MxjJtf'M I
^f
n-
AiitiMu
'T:
II
ffcl
qTi
c^
65
meaning
only
of the
atha,'
when used
And
reference
immediate
And when
just
the
meaning
is
"immediate
succession,"
as
the desire to
know
Religious Duty
relates invariably
must be
know Brahman
Imis,
however, common.
" "
is
then
"
begun, as in
in the Veda,
Then
and
in
there
(ie.,
is
begun) this
is
jyotitoma"
"Then
(i,0.,
there
is
begun)
"Then
there
begun) the
is it
why then
is
not
this
begun ?
To
he says
"
what
"
is
begun
V Why
(not) f
is
begun."
Nor may
"
what
is
intended,
The bearer
54
of the
baton
it
may
be so even
Brahman and
the
"desire
to
know
1*
is
66
Brahman.
If
sidiaries)
would not set out on the inquiry into Brahman any more
than on the examination of the teeth
verily,
of a crow.
Then,
the
for,
respect of
such an
Ved&ntas
would be unintelligible;
may
rites, or
same way
as
(the syllable)
hum
on the injunction to
study one's own section of the Veda. Hence, the primacy " desire to know," which indicates both doubt and of the
benefit,
is
sentence
signify
a
is
whole).
jijftasa)
is is
what
then," which
in proximity thereto,
may
also be taken to
is
mark what
begun
for, it is
Brahman-knowledge, which qualifies the desire to know, may^ however, be what is begun* And that too does not connect
"
is
no primacy for
(Brahman-knowledge).
the same
as
it
Nor
is
the desire to
know
like
(jijWaa)
may
be what
is
55
rofln,
to measure, with
the addition of an
signifies
"n"
an
inquiry
that
commands
respect;
whiU
*T
T^
1%
I
II
67
the word
to
"
jijfiasa
"
signifies
desire to
know ",
"
Desire
know"
is
indeed
what
starts
starts be
which
unintelligible
Nor
is
it
proper to
a word)
when
its
own sense
Hence
be an undue extension,
know
... cannot be
what
begun."
of
Now, why may not the word atha have the sense
auspiciousness
the desire
to
?
mean
that
know Brahman
to be undertaken every
day
as
causing auspiciousness.
To
this
he says:'* and
is
In this
case, auspiciousness
of the
word
of that word, as
or the conch,
And
in the use of
words
it is
what
is
any syntactical
is
meaning
:
of the sentence
this
the mean-
(Objection)
is
to signify auspiciousness
And
The two
words
of
this
Om
the throat
(Reply): to
in
auspicious."
he says
Indeed, the
68
sound of
it"
The
word
etc.,
atha,
used
in
the sense of
immediate
succession
flute,
it,
the lyre
by the sound,
i.e.,
by
a different purpose.
Thus, there
is
no
conflict
this
is
the meaning.
Be
this
so.
The
word
atha
may depend on an
"
imbe
mediate succession
raised
",
This
is
how
'
a question
may
"is this
'
the sense
is
of)
1
'
immediate succession
Here,
'what
begun'?
stating
preliminary view,
earlier.
atha
diate
occurring
imme-
succession
earlier
"
is
separated
from the
preliminary
view.
Nor
if
is
there
non-dependence on the
Never does
or
is
it
happen
"
(that
"Is the
self
eternal
immediate
succession,"
why
should
it
18
ft 3
fe^lcftfcl
?fti
=IT
69
To
this he says
and
refe-
rence to what has gone before does not, in effect, differ from
immediate succession."
"
This
is
the meaning:
"
we
prefer
the sense of
immediate succession
some antecedent
which
will
serve
as
the
know
view that
word atha
of
is
eagerness
"
ours
the
immediate succession
expressed by the
would be in vain.
in
effect."
is
That
is
here
it is
words:"
But, in reality,
dependence on what
is
goes
of
before
and
since,
here,
there
no statement
an
alternative
"
view,
is
by
as
elimination,
"immediate
;
succession
correct view.
alone
left
the
sense
this
is
the
Let
of
*
"immediate
succession"
be
the sense;
the
what
is
it?
To
this
he says:
'
"And when
meaning
is
immediate succession
be
declared
"
etc.
Immediate succession
something
or
other,
to
here
not
to
since
that results
person does
else.
something,
doing something
or
Nor
im-
do
we
see
any
benefitseen
unseen
from
Hence, there
must
be* declared
know
which
Brahman would
it
of
here
mentioned
in
words:
"something
which
has gone
know Brahman
too invariably
70
Now,
sion
to a
here,
what
is
distinctive
is
immediate succes;
knowledge
to
so.
of ritual.
No
for,
even prior to
desire
know
Religious
Duty, desire to
know
Be
desire
this
to
know
(dharma),
there
may
be
immediate succession
the
study of one's
own
section of
like
Veda because
Duty,
of
is
compatibility, since
Brahman,
Religious
Scripture.
arise
known
being
on
the
sole
authority of
That
not
its
known,
(i.e.,
there
does
not
cognition of
own content
the
Religious
of
it
Duty
and
Brahman); and
apprehension
(Scripture) "
:
one
own
the
meaning
of the
know Brahman,
the study
of
To
this
he says
is,
Immediate succession to
one's
own Veda
Duty
however,
common
"
to the
desire to
know
Religious
here,
know
Brahman,
And
implied.
And
"
even from
Religious
all
;
the aphorism
)0
know
Duty,"
for,
immediate
this is the
is
meaning.
raised: to
"Now,
here,
what
is
desire
know Brahman
in relation
71
Brahman
is
intelligible in respect of
the Vedanta.
cession
in
And
there
is
respect of the
is
intended to be declared
there
is
no authority
sidiary
and principal or of
of
the person
know
Reli-
to
the
desire
to
know
Religious
".
Duty "is
This
is its
immediate
meaning
of
They
are
desire
to
know
by
sacrifice"
of
is
sacrifice
etc.
applied
to the
knowledge
Brahman
primary
as
as
its
sub-
sidiaries;
of desire,
for,
knowledge alone
the object
to be related to
what
is
primary.
Even
is
produced
by the sentence
itself,
Nor does
it
for, in
him who
of
who
among
things,
and
the
requirements
is
of
expectancy,
proximity
and
compatibility, there
the knowledge
of the
meaning
rites.
though
Or,
if it
72
and prohibitory
those (texts).
If
of
them arose
their
that
is
is
the
knowledge
texts
thereof.
Nor
is
it
admissible
that
the
Vedanta
for,
there
is
no special cause.
Now,
by
the
text
"That thou
art"
between the
is
denoted
that
of
denoted by the
intelligent
is
that,"
whose nature
is
eternally
pure,
and
indifferent, because
of the
lack of
compatibility
But those
of pure intellect,
and
fasting,
and who
the
are
endowed with
(of
faith,
having
understood
will
compatibility
'that"
and "thou"),
comes from
knowledge
which
is
itself
of valid
addition to
is
perception etc.
effected
If the
ascertainment of
compatibility
Vedanta
and basod on
there
is
no need
for
ritual.
'
j
i
*rai:
'
:
I
sj\iWil*
icwwi:
'
ffcf
73
That thou
art,"
and confirmed
it
by
Brahman
otherwise
for
known
as bhavann
;
sacrifice
As
is
said
"But
long, unintermittently and with satkaras is the sure means " 57 (of realising the truth) Continence, austerity, faith, sacrifice
etc,
Hence
it is
"
Knowing
aided
that
alone,
the wise M
contemplation (frajwS)."
mony
to
by argumentation, one
to betake
oneself
contemplation.
is
there
are
utility
the
foes
beatitude.
Others
are
say
it
is
through
It
is
purifying
the
useful).
the
person purified by
templation
of
Brahman
practised
and
Nescience;
Hence
that
One
Brahman
and
He,
for
whom
service to
Brahman-knowledge
obligations. "
effect
:
is
is,
There
Code
to this
is
obligations, one
to
'9
set
one's
release.'
the various rites, though enjoined with reference to their " That the respective results, yet, because of texts like
74
samyoga-prthaktva
(ebony) wood, while
(two-in-oneness), just
as the
khttdira
stake),
serves
;
also
to
bring
is
about
virility
(to
the
sacrificed
for
the
principle
is)
"when one
subserves
"
two ends,
(the relation
samyoga-pfthaktva"?
sage (Badarayana):
etc.,
of the great
of
the
all
Scriptural
(in
text
about sacrifice
"
need of
the
in
case
of
horse."
etc,
(The word)
;
"
all
means
these
sacrifice,
gifts,
austerities
there
is
need of
is
for
the
contemplation of Brahman;
this
the
meaning.
etc,,
Hence,
or the
contemplation
Brahman
and
non-intermission),
that
is
efficient
to
bring
about
intuition of
release,
its
through
impres-
for
this
Nor
many
different
forms
of
rites
in
respect
of
their
inherent or as
persons
for
the
respective rites/
Nor
Hence
it
what
is distinctive
is
immediate succession
a knowledge
frf :
7:
$i|ft$TT ?
ft5
^p
EH
?
*f
dNHCM:
75
of ritual.
It
is,
verily,
there
results
for
the
Brahman
the
This
prior"
to
he refutes;
the
is
"No."
of
Why
ritual,
(not)?
"For, even
to
knowledge
"the desire
know
Brahman
Vedanta
".
intelligible in respect of
one
who has
studied the
This
is
it
is
said
known
as bhavanu.
Is
it
We
"
ask here
in
what way
are
needed?"
for the
(production of the)
(rites)
effect,
just as
and other
in
there
is
need of the
final
samit
subsidiary
rite)
unseen
result
(paramn-'pfirva),
?
which
is
favourable to
long-delayed fruit
like
Or,
is it
in respect of its
own
existence,
the requirement
two,
of the material
into
Agnii
Not
It is
that
thus
it
has to be
it
Brahman that
effects
the
nature
of
Brahman.
is
That may be a
it
produced by mixing
;
into
a paste
purified,
something
61
;
something
attained, as
milk by milking.
Firstly,
it is
not a product.
The
intuition of
which
etc,, inert
by nature
for,
Brahman, not
be-
own
is
not intelligible
in that case.
Any
intuition different
therefrom, brought
76
about by contemplation,
infected
for, it is
seen of
that
it
is
often inconstant.
fire
The (apparently)
direct
experience of a
with
result of the
by one whose
cold, does not,
body
verily,
is
is
generation
(of
any
is
result)
by
contemplation.
eternal
And
for
Brahman,
who
immutably
or
and all-pervasive,
cannot
result
modification,
purification
attainment
through contemplation,
Be
in
this
so.
of
Brahman
result,
the
way
of
from
contemplation.
Purification,
of the
danseuse concealed by
the curtain
manifested through
Herein
lies
:
But there
is
this
much
of difference
on the raising
object
of
of
immediate
Here,
is
what
is
intuition
of
Brahman cannot
being eternal.
Brahman
Brahmanis
Here,
Is
we ask
it
What
is
this
contemplation?"
succession
?
of
whatever
or a succession of
mony t
If
it
be a succession
of
whatever
is
cognised
*TT
^
30
^T
f:
f|
ffcl
ro
THfi DESIftE
TO
KNOW
if
77
practised repeatedly
It
is
the ascertainment of
impressions,
of
"
not
the
repetition
of
doubt,
nor the
repetition
the
or
cognition "
what
a
tall
general
"
The
even
if
"
cognition
post
man
or
big object,
is
specific Cognition.
trtie
Now,
the
it
nature ad
throtigh
supreme
of
of
having
been
apprehended
it
cognition
(cognition)
the
nature of hearing,
nature
of
is
confirmed by
the
reasoning.
Hence,
con-
templation
of
the nature
of a succession
of indubitable
is,
as assisted
by
ritual,
the
Nescience.
Nor can
of the
knowledge
of the nature of
;
mediate presentation
for, it is
the moving
(as
seen
when one
ai*e
is
in the
in
mirage
the nature
of
cognitions
etc.
of
the directions
etc,
Confusion of direction
ascertainment
of
the
directions
obtained
is
through
Hence, what
"
to be desired
the intuition
thou
"
as of the
that
".
78
denotation of the
"thou"
fe?^aja-seed.
Hence,
it
stands to reason
meaning
thou/'
the
of the former,
Nor
is
this
it
experience
could not
(vftti)
be generated
rather,
it
is
a particular psychosis
its
of the
internal organ
this does
is
itself,
content,
Nor with
Brahman become
other-illu-
mined, Because
it
Brahman
which
free
from
ail
adjuncts
is
is
declared to be self-efful1
'"
conditioned too,
"
:
As the revered
a
commentator,
non-object"
the
intuition
verily, says
now,
Nor
of
is
there
freedom from
adjuncts in
of
Brahman,
it
though a psychosis
is
the
(the intuition)
known
to be an
adjunct
being
if
it
opposed
both
to
itself
itself
intelligence
as an adjunct), of
-f
*T
ff f|
79
Nor
is
this
invalid
as
an imagined
and contemplated
there
the nature of
fire
is
even
from
nature
the
is
first,
immediate experience
whose
that of
adjuncts,
The
attributes
do not in truth go
that),
is
beyond that
jli;a
are
It is
the
himself that,
when
from adjuncts,
said to be
Nor
is
from
the
respective
adjuncts
something other
than thai
aided
etc,, in
nal
organ,
repetition of the
its
meaning
of the
Ved&nta
texts, experiences
own
If
nature as Brahman,
it
be
fi^id
that there
is
intuition of
ritual
is
Brahman, no (we
reply),
cooperation with
no
of ritual.
''
who from
texts like
self,
That
other
thou
art
indubitably understands
is
the one
purity,
intelligence
etc,,
and
who
is
who
understand
80
eligibility
himself)
in
respect
of
ritual.
He who
is
not
fit
(to
understand such a
eligibility),
how can he
be
an agent
It
or (even)
an
eligible person ?
may
be
said
is
ascertained,
activity
conditioned
it is
by
is
error
is
example, though
sweet,
taste
known
for
yet
for
there
the continued
is
experience of bitter
affected
by
bile,
it.
for
he
Hence,
there
of
is
the
impressions
of
Nescience;
is
and
its
destruction
Nor may
it
be asked
How
can
ritual, itself
?
of the
And
of its
destroyer, ritual,
1 '
For, instances
are
extensively
entities
selves
and others
(goat's)
of the
same
digests
class
itself
for
example,
poison
milk
and
as
other milk,
cures
other
poison
as well
itself,
the dust
both
so,
itself
even
ritual,
though
away
To
texts
this
it
is
said
true
beginning
with
"Existence
was
in
as
of
aided
true
different
by
Brahman-inquiry,
the
inner
dawn
self,
indubitable
knowledge
bodies
etc.,
the
the
as
from
the
material
ffrl
81
is
beginningless Nescience
in spite of this,
yet, the
wise one,
who
holds
have faith
bile
in
is
affected
by
he
it.
And
thus, one
who has
modus
ascertained
not real,
how can
(to
he be eligible to
is
act?
He
who knows
Else, of
them
it
would be
tfndras
avoid the
even
of
is
beasts,
In the section
varieties
of
act,
treating
ritual,
he
who knows
the
agent
it
etc-
considered to be the
man who
knows.
Hence
is
that
teaching
Nescience,
having
reference
to
one characterised by
to be performed
no
eligibility for
those
who have
vais'ya
the
conceit
of
caste,
means
etc.,
there
is
is
no
eligibility for
those
conceit.
Nor
skilled,
capable of bearing
or ksatriyas.
visible
result,
82
may
In respect of rites
with an invisible
however, the
fruit
which
is
known
is
him who
hence, ritual
is
not required
in the perfor-
mance
Be
the
of contemplation.
this
so.
Just
as,
in
respect
of
prescribed
of
acts
eligibility
for
is
being
of
human,
that
there
eligibility
for
of
one
devoid
conceit,
even
in
respect
prohibitions,
on
who
have
the
conceit
of
being)
eligibility
of beasts etc.
is
prohi;
(To this
attains
we
reply)
not
so.
This
life)
is
one
(who
the
conceit
that
he
is
human
does
that
It
what continues
to be illusory,
he has no
be so
?
faith in
it
(as real).
What
follows therefrom
if this
He who
not he
who
has no faith.
Hence, he
etc., is
who has no
faith
in
human
not eligible in
respect of the sacred teaching of prescriptions. Hence too the " The oblation or gift offered without traditional Code says " w The sacred teaching of prohibitions, however, etc. faith
it
W;
1*1:
ri
83
human
being
who
Brahman with
much
as
he who
bound in the
there
is
of
Hence,
of
its
contemplation
effect,
does
respect
Hence too
(it
is)
origination of contemplation;
there
is
no
eligibility
indubitable
Thus
"Not by
ritual
by
wealth,
but
'"
by
renunciation
do they enjoy
immortality/*
Are these
rites
Then would
be
fice
texts like
They seek
(we
reply),
It
to
know by
rites
"
sacrifice
sacriself,
contradicted,
are
No
for,
is
like
remote
of
auxiliaries.
i.e.,
thus:
that
by study
the Veda,
own Veda,
to
they desire
Though
in fact
know-
ledge
yet,
the
is
meaning
of the
stem
(as
suffix),
it
suffix, is
primary
and activity
"
to
what
is
primary,
When
one says
Bring the
king's man,"
84
though primary
the qualification of
the word,
i.e.,
primary in
the
man
himself,
is
Thus, of sacrifice, as of
prescription as the
means
So too
of the
austerity,
eating.
Not eating
as and
eats
how
is
austerity,
tion,
He who
what
is
in
desire
know Brahman,
Nor
not in one
who never
The
sins
obligatory
rites
(already)
is
incurred.
verily,
who
"
who
"
knows 'by
this is
purified this
1
"
my
The words
The
by this
traditional
refer to the
of the context.
He
for
whom
among
the
them),''
of
The following
Athamna
text too
shows
rise
purified intellect in
whom
the desire to
know has
arisen
obligatory
and
occasioned
Being
"
of
purified
templation."
arises
in
The
traditional
Knowledge
c
22
'
:
ffcl
cn!:j
3=Rf:
85
settled
that
obligatory
rites
destroy
thereby purify
the
person; when
the
knowout
ledge
direct
is
thus
intelligible,
it
is
not proper to
of
make
subsidiariness
by the principle
two-in-oneness,
It
is is
as
that
thus:
obligatory
rites
merit
generated
it is
that
(sin)
which makes
impure the
which by nature
is
transient,
impure
and miserable;
of
perception
and
thence
non-attachment thereto;
it
;
means
in
to
be sought, one
desires
know
that;
thence,
it,
(study)
etc,,
one knows
Thus,
stands
to
reason
that
tion
ie.j
rites
of
knowledge,
intellect,
through
This
the
purification
of
sattva,
the
same
the
sense
is
repeated
in
the
Bhagavadglta
yoga,
"For
is
silent
one
who wants
for
to
achieve
ritual
him
who
cause
equanimity
is
said
to
be the
",
86
he,
rites,
is
him
is
observance of ritual which serves to bring about non-attachment, that having resulted even through the observance of
ritual
in
a prior existence,
It
is
foremost among
wise, let n
life,"
men
other-
student's order of
"
That
is
here
to
aid
even prior
to the knowledge
is
of
ritual
"desire
know
Brahman
intelligible
"
in
respect of one
who has
Hence
it is,
there are no
for the
be
performed,
is
He who
should
be
born a brahmin
explained
as
relating to
who become
if
house-holders.
Or,
otherwise,
The discharge
is
of
obligations,
The statements
dies
of
old
final
about
what
is
prescribed
when one
age,
rite
(antyetfi)
who are
inertly fixed
in the
observance of
the
true
self.
who
know
Hence,
word
atha connotes
of
which
^fc!
wcf ^
P^Pcl ^
f3: ?
87
Nor
is
knowledge
It is, therefore,
Be
this so.
Let
it
is
settled
and
there
the
is
preparation of
but
here,
the -ktva
the
following
is
Jabftla
text
having
;
to
become a forest-dweller
one
is
become
indicates
forest-dweller,
to
renounce,"
etc.,
the
u
observance of sacrifice
by the
term "house-holder".
(to this
rule,
effect)
:
There
is
Having
manner
laid
down by
release."
Religious
of
one's
one
is
to
set
one's
:
mind on
"
of
censure like
The twice-born
down
is
(To
"
this
And
there
Whence
(is
this rule) ?
first,
is
One
sides."
intended
be
is
declared
by the words
and
then.
No such
sequence
intended
succession)
"
:
is
shown
if
later,
Scriptural text
Or,
otherwise, order
of
one
life
is
to renounce
or
even
from
the
student's
from
all
the
this,
forest-dweller's."
By
88
nonattachment
Scripture says
:
Hence
it is
that
"
is
non-attachment,
of censure
of
to renounce."
The words
intellect.
He
impure
thereto,
because
of
laziness,
verily,
to
observe
oven
the
obligatory and
life,
occasioned rites
characteristic
of the
house-holder's
this
is
the
Be
by
this so.
Let
it
be that there
;
is
no sequence either
should there not
direct
statement or by sense
why
?'"
To
ship
like
this
of
relation-
Between
subsidiaries,
like
the
samit
.sacrifice,
and
principal rites,
the
Ugneja, which are known to contribute towards a single result," which are defined by a single result, which are
text,"
which are
to
performed
to the
of
by
single
eligible
full
person,
related
results
same period
or
is
necessary to
text, (position)
are
capable
is
of
fixing
the variety
thereof.
Where,
however, there
nor
the
even
case
definition
of the
person,
as
in
such
and,
rites,
there
text
no need
etc.
for
hence,
are
of
no authority as fixing a
sentience)
is
some Particular
37-
f|
sift
89
pronouncing
authority
all
three at the
as
direct
same
time).
Nor
or the
is
there any
for
such
of
statement
like
relationship
desire to
subsidiary
Religious
know
desire to
know
Brahman.
Now,
is
there
is
of the in
goal,'
relation
the
in
subsidiaries
of
the dars'apfiryamtlsa
sacrifice, or
as
the case
of the darvapttrnamtisa
"
and
mentioned in
To
the
this
he says
since there
is
no authority
the
It
even
for
relationship
this
is
''of eligibility of
person
is
(already) eligible'*:
the construction.
is
for
the
person
eligible
is
for the
eligibility
the
milk-pail
in
The milk-
pail
not,
indeed,
Nor
is
there Scriptural
mention of
case
it
its
would
(daryapftrnamftsa).
on the
thereto
water-sprinkling
"
rite,
because of
is
its
contiguity
;
in
to sprinkle water
with
who
of
Hence,
which
is
it
is
90
of the desire to
know.
Prosperity
it
is
depends on obser-
and
it
human
goal,
belongs
to
sequence,
(subsidiary).
(sacrifice)
Such sequence
to
Even
pal or
if
the
relationship
of
of subsidiary
eligible
and princibe
absent,
the
eligibility
the person
sequence
result,
may
by
be intended,
when
defined
by the same
all
if
as
among
tigneya etc.,
defined
the one
heaven;
or,
Brahman
is
desired to be
known,
then,
just
of the
as
sequence
intended
of
among
which
the
four chapters
of
treats
some aspect
of the
Brahman taught
related
by the non-difference
which
is
desired
to
may
know
Religious
know.
thus
And
here
present;
fruit
he says:
There
"
is
also difference
in the
to
know/'
is
He
analyses
Prosperity
know
in
fact dependent
on knowledge
content), the
___
I
ff 3
fir!
91
know, has
come
into existence,
exist at the
dependent
know
is
human
There
text,
is
also
difference
in
the operation
Religious
of
the
That
a
text,
which
defines
Duty,
in
instructs
activity.
person
text
only by
engaging
him
an
The
however, merely
ledge
is
since the
knowis
to be produced
not
in
As
knowledge
of
here).
know":
that
is
the idea.
;
Nor
is
is
there
hence he says: and it in which they are brought about depends on observance," The knowledge of Brahman does
;
way
not need any other observance, except the continued repetition of knowledge from
sence of
rites,
is
refuted: this
the idea.
He
states
sired to be
come
into
"what has
to
come
into existence";
81
92
What comes
by the
hence
operation of an operator,
is
when
it is
known
What
;
true
it is
this
is
the meaning.
The
difference
desired to be
known
is
of them.
Thus, he says
merely
particular.
"
He
of
That
text
is
In Scripture, which
for
non-human
origin, there is
no room
commands
etc.,
of diffe-
human
it
will; "
teaching,
Hence
is
is
said
8J
The means
knowing that
(dharma)
bhUvanfi,
itself,
teaching."
And
i.e.,
human
operations
that
are
i,e,,
taught by
;
and also
etc.
to the content
thereof,
sacrifice etc.
sacrifice
tion consisting in
determined in dependence on
is
that (sacrifice
etc.),
derived from
the root
is
what the
Religious
effort
bound
(Scripture)
makes known
Duty such
person to
making
not
known
that
operations
and,
through
is
their
;
desired
otherwise
(does
Scripture function).
The teaching
him
as directing
him
to activity.
Why
93
knowledge
free
activity
Now,
Vedanta
it
may
be said
"
a person
self is
is
taught Brahman by
M
texts
like
The
to be
known,"
which
purport to be
injunctive,
hence, there
is
similarity of
the
teaching of
Brahman
he
to
Duty.
To
this
not directed
(to
This
(to
for,
is
what
in
is
intended
respect
a person
is
not to be directed
of
is
activity)
of
tho
intuition
Brahman,
nature of Brahman,
eternal and
not
for,
to
be
produced
being
that
established,
through
observation
of
knowledge,
cannot
be the
object
of
an injunction;
through
:
As an example
of this
same he says
He
links
up what
in
is
so
(is
it
here)." Further,
is
those
Vedanta
of
texts,
self,
wliose
purport
to
enjoin
knowledge
the
testimony
nature
thereof.
for,
their purport
self,
of
the
but
is
injunctions
the knowledge
that,
verily,
is
That
which
their purport,
94
succession
to
to
know Brahman
is
taught,
This
the
statement:
;
discrimination of
non-attachment to the
possession
in
enjoyment of
fruit
here or hereafter;
abundance
means
exist,
and
for release.
even prior
after
a desire to
it
know
Religious Duty,
and
that
is
possible
to desire to
know
Brahman
and
also
to
know; not
"
in
their absence.
"
then
"
is
taught
immediate
their
significance.
of
the true
nature of
of
what
is
is
which
something
is
else,
depends
for,
on what
known and
is
this
(dependence)
(t.i.,
intelligible
imposition
nature
of
what
known).
Henoe
it
The present
topic
is
concluded thus
etc,
Therefore, some-
"
That
in the absence of
which
there
this
is
the sense.
He
states
it
thus
This
is
the
"
The
eternal,
i.e.,
the non-eternal,
i.e>,
the
body,
3^T<T
^3
ff 'FRg, STfRfN
II
c^T
flfc!
95
be that discrimination
it
other than
;
and not bringing that about, how can that be the cause
of
the
desire
:
to
it
should be non-
explained thus
"
as
eternal and
"
eternal,
things
"
;
eternal
and non-eternal
of
means their
and non-
discrimination
things
eternal
of the substrates
which
are
eternal
is
This
tive
what
knowledge
substrates,
is
non-eternal, in the
form
"
;
untrue,
non-eternal
between
eternal
eternal,
To be
is
to
;
be true; that
in
is
which
in
this
is,
that
of
true
and
thus,
is
it
the
sphere
;
desire.
To
this
be
is,
non-eternal
to
be
untrue
untrue
;
that
in
which
it
that
is
non-eternal,
of desire.
and
thus,
is
not
in the sphere
and constitute the spheres of the concepts " I," the object and the subject, that which
to be true, of
Thou
"
and
is
established
comes
in the sphere
desire
however, which
becomes
non-eternal,
is
untrue,
to be
abandoned
eternal
and non-
comes
to
him whose
intellect
as
Nor may
96
it
for, in
the
absence
as substrate would
Nihilists, the
further,
Void
of the
down
is
through
(all
muhurta
yama
the
half-year, the year, the yuga, the period of four yugas, the
period of a
him) a
him
after
".
here or hereis
Artha
(literally, thing)
sought,
that
is
to say, fruit.
Non-attachment thereto
it
indifference
as not
worthy of enjoyment.
Thence
verily, the
mind, which
is
of migration,
which
is
* mass
^FcT
97
to
subjugated,
i.e.,
is
attachment
called
calmness
is
(s
ama) or ras'lktira-samjfia,
fit
made
for application in
capacity
is
understood
a plough,
made
fit
to
draw
a cart
etc.
away
truth.
in
the
Hence
it
possessed
of
calmness,
the
self
in the self
self.'*
Sama-damtidi-sadhana-sampat
etc,,
an abundant degree.
release
Thence
arises
the desire in
him
for
from the
"and
For
this
one,
who has
knowledge
is
and
Brahman
the desire to
know know
is
Religious
to
them
Duty;
alone,
the
desire
to
know
Religious
thus,
he
says:
"when
indeed,
these" etc,
Not
98
therefore
in
the
Veda
itself,
signifies the reason, Because " Therefore as here the texts, like
"
perishes,
even
so,
here-
the
1
perishes,'
etc,,
to prosperity,
it
have an impermanent
and because
results
''
is
shown
man
"
from
the
knowledge
Brahman, by
texts like
;
One who
knows Brahman
attains
the supreme
possession
in
therefore, in
immediate succession
to the
abundance of
know Brahman,
itself
therefrom:
etc.
"and
also to know,"
He
concludes:
Therefore"
"
The word
plained
''
atah
which comes
noxfc
in
order
is
ex1
"
therefore"
itself"
etc.
he
explains
it
thus:
Because
true,
in
the
Veda
Here,
is
askad:
after
there
to
of
know
the since
Brahman
means
the
possession
this
itself
abundance
declared.
But
unintelligible,
fruit
here or
hereafter
object
unintelligible,
is
of desire,
what
known
to be advantageous.
to that
which
is
causes
attachment.
If
it
be said that
there
99
association
why,
alas,
should
its
there
not be
attachment
remedy pain
it
even
if
should
is
be
remedied
enjoyed.
fish
This
how: he who
brings
is
up the
takes what
to be taken
or,
he
who
what
to be
taken and
abandons the
rest,
Hence,
it is
known
to be advan-
tageous, because
of
Verily,
one does
not
field
refrain
beggars.
Further,
may
give
up
or
visible pleasure,
women
is
decrease
such as (enjoyment
able,
in)
heaven
"
:
etc.,
We
him who
with the
cftturmfisija
content
is
100
of the
human
with conches
etc,)
Hence, the
know Brahman,
To meet
"
result,
the revered
therefore
and
its
meaning
in the
is
explained by the
"
itself
commen-
"
tator thus
Because
Veda
etc,
This
is
what
is
etc,
can
pain,
how-
which
is
be remedied
in
produced
happiness,
of
the poison
honey alone.
nution,
the texts
like
acquired by an act
"
etc,/'
We
is
have drunk
owa"
etc,,
impossible,
As
"Permanence
till
the dissolution of
is
called immortality,"
And
here,
knowledge thereof,
?,e,,
the Veda,
is
brought to mind,
u
And,
"
etc, are referred to
by the
26
f* *i3utii
T
i
'
:
I
ni<?
"W*ira
101
in respect of
desire
is
to
know
Brahman,
be stated
And Brahman
as
"That whence
For
this
this
what
begins
with origination".
"
Brahman
"
there
meaning
Of Brahman
in the
sense
because
what
is
desired to be
known
is
needed
of the non-designa-
tion of
anything
be known.
"
pronoun
fifth
therefore,"
Be
this so.
Just as misery
etc.,
:
is
attendant on produced
it
even so
"
may
be in the case
Brahman.
To
this
of
is
he says
And
because
it is
shown that
the
supreme goal
This
man
what
results
is
Brahman."
because
of
meant thereby:
revelation,
in)
(enjoyment
heaven
as the supreme
of the
it is
human
goal, there
the possession
;
and thence
know (Brahman).
i
14
The (compound-) word brahma-jijnasa is thus explained Desire to know in respect of Brahman." By showing the
(to
compound
is
to
be understood
by
earlier
com-
brahmaye
jijfiasft*
both
the
basic
object
and
102
apprehended,"
it
modifications, as
;
the case of
wood
where the
and
compound
is
ruled out
further
the possessive
"
of
compound
etc.,
clearly
laid "
down
in the case
etc.
horse-fodder"
sixth
in the
s
words
Horse-fodder
in
are
case
compounds
",
Even
the possessive
(as
Brahman
compared
is
"the desire
"
to
know")
intelligible.
Be
pect
of
this
so.
When
this
it
is
said
desire to
is
know
in
is
in res-
"
Brahman," since
there
to
is
Brahman"
used
many
there
senses,
this
doubt: of which
Brahman
is
desire
used of
Veda,
as
in
brahmojjham (forgetting
of the
the
''
Veda
once
studied),
and
"
supreme
self,
as
in
He who knows
doubt
Brahman
removes
:
becomes
Brahman
is
itself".
This
he
And Brahman
Since
after
stated" etc.
know
Brahman, he
to mind,
defines the
supreme
we understand
know mentioned
here
is
the desire to
etc.
;
know
brahmin caste
is
duary sense
it is
know
in respect of
Brahman,"
is
it
amounts
to
saying "desire to
know
(all)
that
connected with
'
atwtaia.
|fcl
^1
ffcf
ffrf
103
to
Thus,
Brahman, the
valid
knowing
fruit,
all
it,
and the
signified
Brahman,"
are comprehended
desire to
know
Brahman,''
since
they
Brahman
directly
of
or indirectly.
object,
however,
is
what
is
signified
by
"Brahman"
;
is
Brahman)
and the
;
means
of
knowledge
of
hence, in respect
quiry
the
means
of
knowledge
etc,,
the in-
To those
the sixth
who
case
"
the
sense
is
of
object"
He
is
states
the reason:
t;ie
because what
desired to be
is
known
needed for
desire
to
know."
Knowledge
;
of the desire
and
for knowledge,
is
what
is
to be
known
is
Brahman.
Knowledge
is
not,
verily,
determined
in the
absence of what
to be
;
know
in
(of
it),
the desire to
is
know
primarily
related
in general;
is
of
this
(latter),
that (desire)
is
determined,
when
Verily, there
not,
after seeing the sun or the moon, a search for what is " " Of what is this ? There is, however, related, in the form
"
when one says knowledge ", " What is its object the form
primarily needed,
as
Brahman
is
what
is
And
thus, (the
;
compound
this is the
is
in)
sense of object
meaning.
104
know
one
is
not contradicted
for relationship in
general
thus,
is
Even
object-
for
who,
discarding
the
direct
ness of
in
Now,
it
is
true
that
tha desire to
is
know
is
not
;
desired to be
known
To
but there
as a residuary.
this
he says
and because
else as desired to be
known."
"
:
Now, even on
general
is
not opposed to a
to
know
is
intelligible
:
without
is
:
contradicting
this
the sense.
"
Himself
criticises
who
Well
objectness
of
Brahman"
principles
etc.
indeed
have
you
followed
the
true
of
which
is
primarily
fit
needed
by the desire to
primarily,
know,
and
which
is
to
be related
and
what
is
related in general,
which
is
The
designation
(of
the relationship) as
direct" and
indirect"
fa* win
105
Now,
it
is
it
is
dependent on Brahman
if
this be said,
dependent
on
it
will
be presumptively implied.
is
most desired to be
the principal,
That principal
know which
will
know Brahman,
;
be
it
separately stated
"
is
in
the aphorism.
when
is
said,
stated
is it
here.
And
it
is
so,
Scripture.
The
Scriptural
passages
beginning
with
(in
the commentary)
9'
is
in the sense
"
*
of
"primary" and
".
it
"
"
non-primary,
manifest
and
non-manifest
%l
:
The
objector
now
dependent on Brahman/'
This has
reveals his
"
own
etc.
The
it
is
Brahman (though
of the rest (of
is
The sense
not obscure
is
106
"
Brahman/'
know.
"
And
is
Therefore,
Of Brahman
sense of object,
Jyfiasfl
is
desire
to
is
know.
The knowledge
culminating in realisation
expressed
by
of
the
san-suffix;
because
fruit
is
is
the
content
desire.
Indeed,
Brahman
the object
The
goal,
of
Brahman
is,
indeed,
evils,
the
human
etc.,
because
seeds
of
it
exterminates
all
Nescience
the
transmigration
is
whatsoever.
Therefore
Brahman
is
what
to be desired to be
known.
Having
thus
established the
compound
(as
of the of the
so.
meaning
word
jijtiaM:
is
"jijnasa
is
desire to
know."
Be
this
Knowledge
The attainment
is,
of happiness
remedying
of misery
verily,
the
sphere
of desire,
Knowledge of Brahman
not such.
It
is
not, indeed,
is
disadvantageous.
Nor
exists,
is
it
for,
no special happiness
seen, while
Hence, merely
'
rfj^l
ffrf sreJSc
f fir
ff
107
To
"
this
etc.
he says
The know-
desired
rather,
it
is
about realisation
or
intuition
culminates in realisation,
by the saw-suffix.
has
is
Why?
Because
its
sphere
till
the fruit
is
attained
this
Now,
does
of
it
let it
what
not required
in
realisation.
is
even
"
if it
culminate
To
this
he says:
Indeed,
Brahman
is
knowledge."
content
is
Let
it
be
that
there
is
realisation
whose
?
Brahman
"
:
is it
what
is
desired
To
the
this
he says
The
Is
Brahman
No;
it
is,
indeed,
rather,
human goal"
which
is
prosperity?
is,
beatitude,
of the nature of
supreme
hence
bliss
taint of misery
it is
the unexcelled
human
goal.
Be
this so.
The
realisation of
is
Brahman
what
is
is
not the
human goal
pervaded by
is
human
activity
and to this
(realisation),
which
of the
as,
could
not
intelligibly
that
nature
there
(of
is
Brahman).
And when
generation
activity.
no pervasion by (human)
Hence,
realisation of
this
Brahman
is
not
the
human
goal.
To
he says:
108
"
because
all
exterminates
evils,
Nescience
True,
etc.,
the seeds of
transmigration whatsoever,"
in
the realisation
of
of
Brahman,
etc.
which
is
of
the
nature
Brahman,
generation
of
do not occur;
yet,
the
indeterminable
beginningless
if
if illu-
different
appears
the
as
if
hence,
etc,,
prior
to
extermination of the
it
Nescience
it
is
unattained, as
were,
exists, it
becomes attained,
it is
were
appropriately the
human
goal. "
"
after
Nescience
comprehends
The cessation
to
of Nescience etc.,
effect
however,
should
be
known
of
a variety
of psy-
He
concludes: "Therefore,
Brahman
is
what
is to
be desired to be
known
"
by the person
who
is
of
impressions
is
destroyed.
festation
of
Nor without
the
destruction
is
intuition
of
of bliss
expelled
all
(to realise)
i.&,
knowledge, should
be desired.
And
that results
31 R r4 1
95*
f^IT
28
5i
109
unknown.
if
If
known,
it
it is
not to be desired to be
all
known
not known,
cannot at
be desired to be known*
inquiry into
is
Brahman
Brahman, not
to the
VedBnta
or to the intention to declare their sense, For, this " Then? there(latter) is already attained by (the aphorism)
texts
fore,
the
which aphoristione's
cally
this
expresses
(study)
own Veda,
signifying
sense;
it
Brahman
Religious
too,
in
the
same way
as
(it
implies)
what
is
not
Duty (adharma).
Though,
dharma).
inquiry into
of the
Brahman
Veda,
Brahman and
show that
it
thus, there
it
is
no
repetition.
Be
this so.
By
this aphorism,
Brahman
taught of inquiry
"
it
nation
From
110
The reply
eternally
who is by
nature
pure,
and
free,
omniscient and
analyses the
endowed with
powers.
By him who
meaning
meanings
of the
BrV'*
the existence of
Brahman
is
well-known.
of himself;
the
existence
".
"
I
do not exist
If
indeed the
"
I
do not exist
".
And
the self
is
Brahman,
human
(Brahman) should
be known,
it
be either
known
or
not known.
of
ascertained
;
knowledge
it
arising
the Vedanta
texts
therefore,
is
not to be desired to be
its
known
(yet)
for,
fruit,
makes
no
of
distinction
to
its
object,
transgresses
means.
Or
else, if it
be not
known from
it, it
would ever be
Desire
unknown and
arises for
what
were
Nor, even
could
it
knowledge
(in
ftnrrer
'
fRr snihn^
ffcl
^K
:,
fiff
4$<a
srWb
smft
111
means
of
knowing
it
as will be said
If that
does not
sTistra's)
knowledge
of in
it,
whence
then
its
(the
authoritativeness
that respect?
means
of valid
Brahman.
it
known, though
can
what
be
to
is
not known,
know;
this
is
the objection,
He
remedies
is
"The
Brahman, who
This
is
by nature eternally
:
and
free."
the sense
even prior to
for him,
who
Veda,
who has by
etc.,
Grammar
and
(vyftkarana)
their
import, there
etc,
and
ending
14
with
"
"That
etc.
thou
art",
Here,
by
the words
Brahman
(in the
is
of knowledge, there
whose content
(Brahman)
doubt.
is
is
when
there
By
misery characterised by
diminution
to
excluded,
adjuncts
like
the
body
excluded.
The word
112
"intelligent"
Be
these,
this
its
so,
It release existed,
;
age,
etc.
it
death
etc.,
due
to non-difference
from
free,
the
body
To
this
he says: "free",
(i.e.,
Always
always pure,
body
etc.),
yet appears so
beginningless Nescience.
less
form
of
Brahman, he
1J
:
adjunct of Nescience
powers/'
By
thin is
shown
depen-
dent on the
ledge.
this
presence
or
absence
realisation of
Brahman
as of the
nature? To this
of the
meaning
word 'Brahman'
The
realisation of
Brahman
as of this nature comes not merely from considera" " Existence alone etc,, taken together tion of texts like " with what goes before and after, but the word Brahman"
itself
its
etymology.
He
the foot
brh
'."
The
root
bjh,"
meaning growth,
permits
signifies
excellence.
This
undefined
excellence
of
it
this
is
the sense,
ff
ffcl
fffrl-
f 3:
H=ff ff
ffcl
3R
113
well-known
of
And, because
is
of being
1 '
of all,
the existence of
of
Brahman
well-known,
to
The existence
the
it
Brahman
is
ploughman with
himself,
whence
Because
"
"
is
This
explained
etc.
He
of
confirms
this
cognition
itself,
by
the
refuta-
tion
to
non-cognition:
"not not"
certainly
etc,;
does
(so)
not
fail
cognise
is
"I
exist,"
but
does
cognise;
exht," but
"
"
this
the construction,
may
not
know
the
self.
To
this
he says
If,
indeed
If
etc.
He would
he did not
"
the substrate of
"
I
;
I-ness,"
the cognition of
this
is
the sense,
self,
Now,
let it
be that
"
all
men have
;
the
"
I-ness
substrate of
"
what
of
for
Brahman
To
this
he
says:
And
the self
is
of the apposi-
"that"
of the
"thou".
denotation of the
"that*
being
the
sentence-significance,
of
it
is
intelligible
that the
as of the
realisation
the
"
nature
"
of this
Brahman
is
from
the
text
"That thou
art
the idea,
114
If,
Brahman
it
is
well-known as
it
the
self,
is
already known,
to
follows
again
is
not to be desired
be
known.
to
its
No;
particular
by intelligence,
is
the mind.
Some say
that
it is
mere momentary
Still
cognition,
the void.
others
who
that
who
is
Some say
defect in the
"
first of
these
11
the world
etc.
The 'world
If
of teacher
and taught,
from the
"That thou
art,"
Brahman
"
be well-known to be the
self (be
to say
The
understood) as
is
as
the self"
to be
made) in view
(it
of the
intention to declare
non-difference
it
He
answers
this:
Why
conflicting
views as to
particular nature.
Such
conflicting views
means
of
And because
ffc!
ffrf
rf
3R?
^TT
f^T
f|
!:
^
'
f|
'srfe^n
jte
ft?i
115
There
is,
as different
The
self
he
is
Thus
many
Of
fall
he,
who without
from
beatitude
and attain
statement
is
Therefore
desire
to
beginning
with
a
there
of
the
know Brahman,
the
begun a
Vedanta
texts,
whose
auxiliary
reasoning
is
not
inconsistent
therewith,
and
whose purpose
beatitude.
know
is
is intelligible
this
is
the idea.
The
substrate, which
systems;
"
Vipratipattis
are, verily,
basis, as
then
which
is
have
different
bases.
The
views
is
that
the intellect
eternal
Hence,
it
is
the con-
clusion of
tion of the
all
thou
"
is
established by experience.
The
or
various
modes thereof.
Therefore,
in
respect
of
the
substrate
known
a general
116
(of
is
particulars
nature),
doubt
in
respect
of
these
particulars
reasonable,
first
Of these, he shows
the denotation of
"
the
"thou,"
"
the
word^ beginning
IS
with
enjoyer alone,
not agent".
mind
"
or
momentary
"
the
eternaiity
etc,
of the
denotation of the
the
that
On
the nihilist
of
view
how
arid
can
is
that
a
which
is
incapable
be
being
(of
spoken
of
not
word-sense
the sphere
denotation)
of
the
"that"
and
"thou"?
is
Of
the
certainly lack of
consonance
" of
with
the
eternaiity
of
etc.
of 'the
denotation
the
the
that,"
self)
because
mutability.
is
On
view
that (the
is
an enjoyer, there
etc.,
lack
of
consonance
eternaiity
because of
mutability.
are
On
consonance
of
the word
that,''
bocause of the
definition as a plurality
and because
"
of the
abandonment
of non-duality.
Through
word
of the
thou,"
there are
shown
similar views in
is
respect
to say,
denotation of the
the
are
hold
to
the
cognition of the
denotation
the
"that"
Vedas
of the
be
illusory,
while those
hold
who
maintain
the
to
be
"
authoritative,
is
"that
either figurative
Rl^
w-
fl
117
about
the
denotation
of
the
"that,"
he
states
the
"that":
omniscient
'There
is,
as
different
from
that,
the
'
Lord,
relates
and omnipotent,
say some,'
That
to the /i.'a-selves,
etc.,
He
is
different not
And he
Even
this
(ruler),
being different
the
"thou"; hence, he
he
is
states
his
own view
thus;
The
self,
Of the enjoyer
the
,&,
of
by
Nescience, he,
is
Lord,
denotation
of
the "that,"
is
this
the sense,
cause
of
these
views: "Thus,
reasoning,
or
many"
or
etc,
They base
and
is
themselves
texts,
on
sound
fallacious,
this
on
the
soundly
unsoundly
let
interpreted;
construction,
Now>
why
this
Brahman be commenced
To
he says
Of
these,
who without
of
inquiry'
truth,
etc,
knowledge
the
not
Further,
if
118
loss
etc.
of faith, evil
and attain
to evil
He
concludes
etc.
the
purport
into
of
the
aphorism:
is
"Therefore"
;
The
inquiry
ing,
the Vedantas
but reasoning
other reasonis
conflict therewith,
such as
mentioned
in
in
Pttrva-mlmumsa
and
in
the
Nifitja-sfttras,
is
thus mentioned.
Hence,
is
commenced.
TO
II
II
f|
Brahman,
known.
it
is
to be desired to be
What
is
Brahman
To
THAT,
WHENCE FOR
THIS
WHAT
BEGINS
WITH ORIGINATION
Having thus
justified
in
the
first
mencement
of the inquiry, he
Brahman
introduction to
this
aphorism
known,
Here,
of
Brahman,
is
it
has been
said, is to
of
be desired to be
What
though,
this
Brahman?"
knowledge
its
from
the
premising
as
of
the
the nature of
Brahman
the
the
of
principal,
subetc,
sidiaries
such
as
means
since
its
valid
knowledge
is
are
pal,
also
premised, yet
alone
is
nature
the
princi-
that
first
established
by
objection
(and
answer),
Whatever
is
experienced in any
;
way
is
limited,
by the knowledge
and intelligence,
is
No one
it
what
produced,
Nor can
be defined by
its
own
attributes
120
DEFINITION
What
it is
i.e..
origination
its
thus
own
attribute.
origination, sustenta-
and destruction.
on
both
And
depends
statements
It is
nature of things,
That
originate."
What
well-known
is,
what
is
absolutely
unknown,
here, since
And
similarly, not
Brahman being
absolutely
unknown
is
not the
meaning
sentence.
of a
89
Hence,
absence of a definition,
;
Brahman
this
is
This
objection
etc.
the revered
whence"
definition
of
Brahman, either
it;
attribute or through
identity
with
by
but
it
may
originated
the
is
latter,
just
the
attainment of
;
different localities
(a definition) of the
this is
the purport.
He
of
analyses
the
i.e.,
parts
of
the
"
aphorism: "what
origination
etc.
For
the
sake
parsimony, the
the
aphorist
uses
to
and
the
commentator, in
(in
order
gives
samHh&ra*di)andva
(origination,
the
neuter):
janmcrsthitr
90
bkangam
sustentation
and
destruction).
'
DEFINITION
121
sequence
is
shown among
origination, sustentation
and
dissolution.
And
and
the nature of
dissolution
things
is
such that
sustentation
occur in respect of a
"
for this,"
"
In
the expression
by
this
is
designated
etc.
through perception
it
The
to origination etc,
Whence'
Of
this
is
the
universe, differentiated by
name and
form,
containing
what
and
fruit,
The
passage beginning
with
"And
of
of
origination"
is
and
self-
ending
with
"the
designation
the cause"
explanatory.
Be
this
so.
When
there are so
many
(likely causes
guarding
and non-existence,
why
postulate an omniscient
of the universe ?
To
this
he says
Of
this universe
differentiated
by
etc.
Here,
by the
qualification
telligent being
"differentiated"
is
causation by
is
an
in-
postulated,
entities
whereby
like the
by non-intelligent
prodhnna or by what
U2
be
DEFINITION
the
that
is
conceived
by
mind,
omniscient and
the origination,
is
omnipotent
sustentation
is
cause
whence there
and
destruction" that
of
Brahman
(in
"
the
complement
the
sentence
the
aphorism).
is
non-existent,
is
differentiated
by
name and
intelligent
is
form,
being,
pot etc,
is
seen to be caused by an
The
universe,
which
;
is
under dispute,
causation
differentiated
hence,
by an intelligent being
verily,
postulated.
The
intelligent one,
having
considered
the
intellect,
narrow neck
into
etc.
Hence
only
if
that
pot
to
be
brought
is
being,
it
exists
already in resolve,
"
form
He makes
a pot
As they say
is
But what
is
not
non-existent/*
And
creates
what
it
this
is
the idea.
Be
this so,
The
guardian deities
sidered
may
create
conof
in their intellects
is
Brahman
To
this
unnecessary.
he
are
containing
like
many
Some
etc,,
agents
cooks,
sacrificial
not
DBP1NITION
123
enjoyers,
Some
in the svQddhas,
10
agents;
The compound
it
has
to
be
split
up into: place
etc,,
these
is
being defined
the universe
;
The abode
etc.).
of these
Some
cuckoo
are created
etc.
Some
e.g.,
the impregnation
Some perform
definite acts,
e.g.>
such
acts as
some enjoy
definite
some
are
are happy,
some
those
who
in
another
name
by one
for chance,
or (even)
who
is
whose knowledge
and
capacity
are
112
limited,
is
cannot
:
(the universe),
That
thus said
The nature
remote indeed
is
(the possibility
;
conceiving)
the
design of the
universe
how
then to
124
DEFINITION
Of
all
other
modifications
;
of
being,
there
is
origination, sustentation
and
But
if
what
are
"
enumerated
etc,,
by
Yaska,
namely,
"originates,"
in
exists"
the
period
of
the
the origination,
sustenlation
and
destruction
the world
from
its
not be apprehended;
so,
this
doubt
may
arise
lest
that origination
from Brahman, the cause, and sustentation and dissolution even in that, these alone are apprehended*
create
This
*
is
the sense,
is
fle
aphorism:
"
'that
Brahman'
the
complement
of the
sentence.
Be
this so,
Why
"what
begins with,
not growth, transformation and decrease as well ? To this he " " Of all other modifications of being says t.e,, of growth
:
etc,,
"there
of
is
Growth
is
the
increase
parts,
e.g.,
parts,
big cloth
but origination,
as
defined
Transformation,
which
is
three
kinds
by
'
fft
Tl:,
?ft
DEFINITION
125
fa
and laksaija^
gold,
is
but
origination,
For,
of the
substrate,
the
dharmo^laksaya
etc.,
is
transformation
of
is
into
bracelet,
crown
the
origination
bracelet etc,
these,
So
too,
lakqaqa
transformation;
origination.
AvasthQ, trans-
formation
(even
in
lies
what
is
present
etc.)
that (too)
is
is
origination,
Decrease
but destruction,
etc,,
growth
etc, are
if
the sense,
etc,,
Now, even
origination
beings originate
etc,,
is
becomes
defined.
Else,
etc,,
come
0ii
;
to
mind the
which
teaches these
and that
teach the
the modifications
of being,
such as
taught by that
even in the
is
understood the
Veda;
thus
he says:
''But
if
what
are enumerated by
Yaska"etc.
126
DEFINITION
qualities,
grating being, or
(in fact)
Nor can
it
be
by
its
here
we have
to accept parti-
and
who uphold
for
the
existence
of
transmigrating being,
Now, even
therefrom
destruction,
thus,
let
origination
alone be indicated
are
inevitably
this "
understood
sustentation
origination
is
and
To
he says:
"that
from
etc,
By the
bare
three, there
indicated
material
causality
origination,
being
common
indicate
to
the
efficient
cause
as
is
well,
cannot
material
etc,
causality,
That
above
is
now
declared:
qualities,
"Of
"
the
universe
the
of
above-mentioned
writing,
etc,
By
this
the)
been declared
Brahman, by way
knowledge thereof
The means
of
W^T^fT^RTFT
ff
DEFINITION
127
Now, here
in
too that
"
the aphorism,
".
what begins
with origination
No
For,
it is
considered
by
the
aphorisms.
Brahman-realisation,
"
has to be declared,
That subject
premise can
is
by means
of a
probans
it
that which
con-
arises
cannot be saved
by means
1
probanit,
e.g.,
'the barren
woman
is
"
mother
and so on,
Thus, origination
grounds
for postulation,
blish
Ttfvara
"This very
"
:
"
inference
"
etc,
etc.
He
questions
The subject-matter
"No; because
very
''
etc,
This
purpose
stringing
"
:
Vedanta texts
shown
For,
is
the
Vedanta
"
texts
etc.
The end
of the inquiry
accomplishment,
i.e.
128
DEFINITION
accomplished at the end of the inquiry into
is
indeed,
is
not accomplished by
While,
in order to
the
such
not opposed
to
the
Vedanta
texts,
it is
because argumentation
It is
is
accepted as an
:
thus
the Scriptural
"
It is to be heard, to
be reflected on
(5/4,
II, iv,
and
"
man
reaches the
Gandhara country
"
even so here, a
he has a teacher
that
it is
show
of the self
helped by the
human
intellect,
In
respect
to
of
that
Brahman,
other
?
is
no
means
of
know?
ledge
be
followed
than
verbal
testimony
And whence
?
the experience
thereof
To
texts
this
"
Vedanta
be
etc.
Inference should
understood
to
of that
variety
also
which
is
not in
conflict
with
the
Vedanta and
dependent
on
it.
and dependent
is
thereon,
is
called
reflection,
Reasoning
frTT
ft
rT^T T%
'
'
f
'
%^C
ffrT
f ^t
^?ffi[
srm-
ffrf
DEFINITION
129
Nor
is
it
know
Religious
Duty, Scripture
know Brahman
on the contrary,
etc.
here Scripture
of
etc.,
as also experience
are
means
since
valid
knowledge, as and
when
applicable,
in
the
experience
Be
this so.
As the human
Duty,
also ?
intellect is of
no aid in the
knowledge
of Religious
why
should
it
not be likewise
"
:
in respect of
Brahman
To
this
he says
Nor
is
itthat,
as in the
etc.":
desire to
know
Religious
Duty"
etc.
"Scripture
Experience
viz.,
is
a particular
of
is
psychosis
of
;
the
internal
organ,
the intuition
Brahman
means
of valid
knowledge
Brahman through
its
removal of Nescience.
fruit,
It
it
is
to be understood to be the
as
it
were (since
is
purified
etc.).
Though
is
even
the
desire
to
know
experience,
like
perception
desire
to
yet
it
is
not
there
directly.
In
the
(i.e.,
know
etc.
Brahman,
however,
experience
desire
to
intuition)
thus,
know Brahman has experience for its object he says "since the knowledge of Brahman culminates
:
inexperience"
intuition
of
etc.
The experience
is
of
Brahman,
i.e.,
the
Brahman,
the supreme
bliss
human
goal, being
misery.
130
DEFINITION
for
content,
Indeed, in
what
to
is
to he
belong
only
Scripture
since
there
is
is
no
be
to
An
action,
worldly
may
;
be
done,
or
way
for
example, one
goes on horse-back, or on
u
go at
all.
Similarly,
" "
sixteenth cup,
sixteenth cup";
" "
rise,
"One
to
is
to
offer
One
is
And
in
prescriptions
Now,
experience
itself
is
let
it
be
that
the desire
its
to
know has
that
the
of
Brahman
for
object;
experience
Brahman cannot
i;
be the object
of
thereof.
To
this
he says
Brahman) has an
The
relation-
(the form
in
this
Not
way
Duty
is
not
human
goal, the
human
he
says
in:
"Indeed, since,
in
respect
of
what
is
done,'*
etc.
Nor
is
it
3T%T
WT,
57
3T5T
ffir
ft
rrf
^f'
ffif
<
't
^^i^"
1*113
ffc!
<$lfVt
DEFINITION
131
"
But
not
thus,
thus,"
not exist
",
Options, however,
human
of
intellect.
The knowledge
not dependent
It
the the
true
nature
thing
is
on
human
intellect.
What then?
depends
on the thing
itself,
same
* 4
post,
It is
a post, or something
man ",
In this case,
;
"
11
or something else, a
It is certainly
man
is
"
is
an
illusory cognition
a post,"
thing.
it
depends on
the
Thus, authoritativeness of
what have
thing,
existent
of intuition, since
it
it
is
is
thus,
he says
in
"and
since
what
a
is
to
be done derives
1
its
existence
dependence
of
on
person
(who
acts).'
This
very
dependence
he states
the
:
acts,
many
He
u
exemplifies
unsettled
of
worldly
acts:
a
e,g,,
one goes
illustra-
on
horse-back"
He combines
Scriptural
tion with
atiratra
experience:
"
etc.
one
This
illustration
cited to
show that
it
is
possible to do or
He
"
gives an illustration
is
of doing in one
"
etc,
way
One
132
DEFINITION
Be
this so.
Because
of
what
is
criptions
desisting
this
To
he says:
"And
prescriptions
"
etc,
is
the
the
prohibition,
The
offering of oblation
injunctive both
when mentioned
is
before
dawn and
after
dawn.
Similarly, there
as
prohibition
about touching
human
bones,
of
also
prescription to
a brahmin,
wear them
in respect
one
who has
of this
killed
How ?
"
To
"
this he says
exceptions.
The
mentary)
signifies a
reason,
after
dawn, because
of sublafcer
tives
inevitable.
The
prohibited contact of
the wearing of
;
them
hence,
no option; but
there
is
of
the
general
rule
prohibiting
contact,
of
the
prescription
wear.
This
is
what
is
said:
by
is
that unreali^ed-but-
in respect of
flfcl
1%
Wftfcl
DEFINITION
But
says
this
133
is
thus be
"
:
of options like
thus/ 'not
thus'/'
being),
of the
By
this
is
refuted
option as
to
(lit,
the
mode
"
(of
the possessor
'.
'
mode)
this
is
refuted
exists/
Be
seen,
it
so,
Even among
post
or
is
as
in
"a
man."
How,
then,
?
can
this
To
he says
is
"Options, however'
etc.
i.e.,
The "human
doubt and
intellect"
impressions, as in dreams
or,
the mind
or
in the erroneous cognition of it as certainly a man ; " " or, something else, a words "something else (in
by the
man")
there
is
denoted a man,
(doubt and
who
is
in fact other
than a post,
And they
error)
man
or
the real
post,
since
of
merely
on
the
perception
with
common
attributes,
the sense.
As
for the
knowledge
thing;
of
hence,
it
things
u
:
therewith,
not
of
thus,
h
ii
says
The knowledge
nature of a thing
not"
etc,
184
DEFINITION
this
Then,
being the
case,
the
knowledge of
because
its
Brahman
content
is
too
itself,
an existent
Now,
is
if
the content be an
Brahman
other
means
of
valid
knowledge;
and
hence a
the relation
not apprehended.
By
Indeed,
if
of
Brahman.
When
is
Having made
knowledge
things,
dependent on the
Brahman
"Now,
etc.
Here, he asks
"
etc,
if
That
is,
verily, seen
is
within
"
e.g.,
there
on the banks
texts.
of
the
river".
VedSnta
known through
valid
knowledge, since
It
has been
of the
universe as probans,
'flrfn
?
I
fife
DEFINITION
1SB
apprehended,
to
it
is
related
Brahman
"
or
u
Therefore,
the aphorism,
origination
ference.
is
What
texts,
then ?
It is for
Vedanta
is
What
then
is
Vedanta
text,
which
Bhygu,
desired to be
marked out by
aphorism?
"
;
beginning thus,
it
said,
desire to
know
that
that
Brahman ,"
And
of
knowledge,
is
basic
is
have
the
object
of
is
stringing
Vedanta
"
the sense,
"
He answers
etc.
Again,
why
oays:
the inner self not a content of the senses ? To this he ' " By nature etc. Hence it is that Scripture says :
1
"The
Creator
forced
is
the
senses
outwards; therefore,
98
without,
if
By
"
the words,
etc,,
Indeed,
is
of the senses
there
the senses,
We shall
sHmti,nyato-dr$a inference
13ft
DEFINITION
this,
this is
the definitive
text,
"From
Bliss alone,
do they live
There are to be
is
whose content
by
a
is
And
it
kayikft.
We
M
shall also explain later
how
restatements merely
Therefore, everything
u
clear,
And Scripture
exhibits origi-
nation in
That whence"
etc,, life
or sustentation in "that
1
'
live,
"
in in
etc,
And
of this, this
is
is
From
Bliss
alone
etc,
102
This
what
is
said:
for
it is
established
that just
as
the
stream,
which has
its
if
is
absorbed in
its
the rope
material cause
exists in
Brahman
in conjunction
is
with Nescience,
Brahman
alone and
35
II
II
5T-
in respect of the
is
omni-
To strengthen
said
supplemented by innumerable
the cause,
is
Brahman,
Rgveda
endowed
origin
When
teaching
originates
sacred
teaching of
Grammar
etc,
from Panini
etc,,
Through the
"
etc,
The
omniscience
of
the
to be understood
from
Scripture),
He shows how
198
SCRIPTURE-SOURCE
its
although
is
to he
known, he
thatthis
being,
effort,
is
well
known
from
experience.
That great
even without
the source
whom
there
is,
origination
which
is
branches, which
which
etc,,
is
Rgveda
because of scriptural
this is the breath,
texts like
is
"Of
which
the Rgveda
"is
is
it
necessary
unsurpassed
"
Scripture
establishes
omniscience:
of
etc,
IJg-veda etc.
are vustras (sacred teachings) inasmuch as they teach disciples the procedure in regard to all obligatory, occasioned
and
(all
acts) to be performed
Brahman
hence
too, since
is
Nor
having many
he
says:
angas
"
and
upnhgas
by
%
as
subsidiaries;
hence
supplemented
reasoning
disciplines
;
innumerable
inquiry
disciplines."
etc.
Purtina,
(nyfya)
(mlm&nstt)
are
the ten
IfTT-
ffcl
JB
80BIPTURB-SOURCE
removed even the doubt as
its
139
Thereby
is
to its (Scripture's)
all
authoritativeness, because of
being recognised by
verily,
Worthy men,
of
the
authors
by them
who
and
(the
practised
with
authoritativeness
this
fail
the
or
Veda
instruct
is
accepted.
Nor
does
in
to
instruct
but
not clearly,
;
which
he
case
its
thus
says:
all
'illuminating
things
like
a torch."
Illuminating
things
in
all
this
is
the sense.
Hence
one,
it is
i.e.,
The knowledge
;
things
to
all
the
things
Having thus
he
states
stated
their
the
co-presence
"
cause
and
effect)
co-absence:
attribute
of
The
all
all
the
omniscient
one
is
knowledge of
since
"
:
themes;
themes
that
attribute
pertains
to Scripture,
He
When
"
possesses
:
sacred teaching
this
the construction.
Even
to-day,
when
knowledge
of
more themes
than in
140
SCRIPTURE-SOURCE
our expressions,
cannot,
difference
The
be
indeed,
declared,
though experienced,
The
and jaggery
The use
of the
word "extensive"
is
to indicate that
its
though
content
it.
may
be extensive, yet
He
the
Is it
conclusion
along with
" etc.
application
(upanat/a)
necessary to say
is
what
that
t
great
being,
is
Brahman? That
is
the
construction.
Of that which
the
"
branches":
differentiated
application
'
(upanaya)
"
;
the conclusions begins " with "of him, that great being" and ends with omnipo-
up to
origination
'
"
tence".
Even without
"
:
effort
i,<?,,
effort,
as
What
divine sages
He
effects
as
if
in sport
thus
Scripture
Of
etc.'"
Even by those
Mlmamsakas), the
word
is,
indeed,
composed
is
of letters of
differentiated by
sequence.
sentence
composed
words differentiated
3T*q
Rf^ ^rRq
'
ffrJ
q^i
Tii?i'ie
i eid II<HH
SCRIPTURE-SOURCE
by sequence. Sequence, which
is
141
is
not a property
of letters,
which are
Manifestation
being non-eternal,
By
also explained,
Hence
dancing,
Just
as
the
danseuse,
who
is
instructed,
same
same sequence
as that adopted
among
of the
Veda
for,
Thus, there
eternality
of
is
or
non-eternality
sentences,
of
as
to the creation
;
words
is
and
there
difference
man
As
they say
With
of
effort
should
we
(absolute) liberty
man."
of the Veda,
through a succession of
creation
and
destruction
established
in
142
SCRIPTURE-SOURCE
supreme
aelf,
who
because
is
of
His
association
with
is
beffinningless
Nescience
the creator of
He
is
them, since
He
manner
as to
same way
as
illusory effects of
in a fresh creation,
fire
can
Veda
104
even so does
happen
in
were
in
earlier
creations,
The Jaiminlyas
of
by
not being
human
origin (apauru$eyatva)
That
is
common
to
Nor
is it
if
What
is
revealed
some
tion,
defect
is,
indeed,
that revela-
however,
is
worthy
of faith
which
is
whom
all
defects
*PTT
%frl
fln
3T^
SCRIPTURE-SOURCE
143
Or
etc.,
else, the
as described above,
the source,
i.&, the
cause or
Brahman,
It
is
authority that
Brahman
Then
for
what purpose
is
this
aphorism,
inasmuch
of
as in
be
the sacred
teaching,
?
The reply
is
there, the
is
but one.
In the
who
existed at the
first
who
ment
of
His nature
is
intelligible;
;
sacred-teaching-source
is intelligible,
non-human
is
This
the
first
He
begins
another
explanation
Or
else
etc.
In
the previous
removed,
144
explicitly stated
SCRIPTURE-SOURCE
in
so
it
may
for
That, whence
this
"
origination
mere inference
this
was suggested
sets out
to
aphorism
that by this
may
e.g.,
Brahman
of valid
the (only)
means
knowledge.
is
The meaning
commentary)
not obscure.
'
'
5TT^ftf^fT?^
ffrf
ft
?frl
How,
again, can
the sacred
shown
to refer to
rituals in
is
"Since Scripture
futility for
is
is
whatever
Therefore, there
futility for
That
knowledge
(in
the
sacred
teaching
is
the
means
of
valid
in respect of
that
is
to
etc.
"How"
signifies
an objection:
the VedSntas,
(as
is
not the
they
them
(the
Vedantas) since,
their content,
etc.,
statements,
content
verily,
as
of
means
of valid
themselves
authoritative;
the
VedSntas too;
in
hence, their
authoritativeness consisting
their
Nor
is it
Nor
unfruitful, for,
146
the Vedantas since
ritual
;
HARMONY
they are not for the purpose of
be subsidiaries to the injunction of
or they
may
rituals
the deity
or they
may have
cribing other
the
content of perception
etc.
and
settled
that
own Veda.
required
rites.
If,
how-
ever,
that
not accepted,
because of nonis
proximity,
reference
then
to
of
the
Vedantas,
there
etc.,
its
at
least
acts
like
contemplation
which are
is
proximate.
sphere what
Vedantas)
this
is
the sense
intended
(by
the ob-
jector).
The
is
citation of
(Jaimini)
prima
it,
facie
view (and
"Futility"
means
non-utility
and non-generation of
valid knowledge, being dependent (on other pramQrias), be" cause of being re-statements. Prom therefore" up to "or,
they
may have
"
etc.,
temptation
The
analytical
commentary on
"
with "Indeed,
or
is intelligible ",
SKTf
^F
n
i
-.
ATf
*TT
HARMONY
147
is
no human goal.
futility
For
this
very reason,
lest
etc.,
there be
in
the case of
"He howled"
they are
may And
"
like
Thee
"
for food
etc.
ments therefor,
is intelligible,
And
in respect
no
injunction,
because
an injunction has
ritual
as
Be
have
this so.
acts, the
Vedantas
for
of
Brahman's
nature;
final
favoured
view
(for the
Mlmftmsakas)
10*
with an injunction"
etc,
an
for,
making known
which make
nature,
To
he says
"
"And
etc.
have
for
not yet
existent and
of
to be
originated
for,
injunction
the
qualificatory
(stating
the
US
content,
HARMONY
Therefore,
the
Vedantas
are
subsidiary to
by
is
ritual,
If
now
different (from
have
their
for
own
Therefore for
the source,
Brahman
the sacred
teaching
the reply
cannot
is
:
be
When
this results,
HARMONY
fruit),
form,
the material
are
But they
differ in respect of
the
purport
of
the
respective
is
statements.
statement "he
to
a statement
which
is
only
originative
since by
sacrifice
the
statement
to
with
Nor
(in
is it
tion
etc.
are
not
present there
1
"he
to sacrifice
);
which
has
a
of
volition
for
its
cannot
:
result
in the case
an existent
object.
He
concludes
"Therefore "etc,
rf-
f|
ftrt:
88
Sffrl
^Rlf
ff-HH'^l^
HARMONY
The word
"
149
but
"
is
to exclude the
(alone).
How ?
all
Stating
with that, he
This being the
now"
etc.
Brahman
of the
cannot
be
contradicted
by
verbal
testimony;
for,
that
and contempla-
tion
is
compatible
even
"
with
superimposition.
He
etc.
Therefore, for
is,"
Brahman"
he states the
"
etc.
final
'
'
He
tat
(in
explains this
The word
this
of
the aphorism)
'
k
premises
he
the
analyses:
That Brahman"
view, whose mind
*>.,
etc.
is
The upholder
prima facie
asks:
"How?"
The upholder
of
own
view, which
the
particular
way
(demanded
Right
the
(full)
by the
relation
opponent):
is
"
harmony
(samanvaya)
established). "
thereby
(is
reference
to
Brahman
all
This
etc.
itself
he analyses:
"Indeed, in
the
Vedantas
declare
He
cites
many
texts,
in the desire to
to
that
the
Vedantas
refer
solely
Brahman:
150
HARMONY
"
:
Existence alone,
ii,
"
(Chand., VI,
1)
"
;
"
The
U# M II,i,
(i)
Such
this
Brahman without an
earlier
and a
later,
;
"This Self
II,
ii,
is
"
11)
Brahman
'
"Existence
alone
etc.
As
for the
etc.,
text
"That,
verily,
since
it
will
be thus
Indeed, that
with
it
which
that
statement
alone
is
ends,
considered
to
be the meaning
the nature of
of the statement,
by those
who understand
from
the
verbal
text
the
knowledge
in
it
resulting
of
testimony.
For
example,
sacrifice,
respect
is
acknowledged to be injunctive
upUmsfU
with
sacrifice,
the
injunction
the uptims'u
sacrifice,
preceded
continuous
concluding
100
(oblation
(part
so,
of)
jwotfSs'a,
as
also
with
the
stating)
the
remedying of that
of
(defect).;
14
even
here
too,
because
"
etc.,
the text
commencing
"
That thou
art
concluding
self of
In the same
way
it is
to be
'
',
SIT
f|
ffrl
^n^T:
HABMONY
and
the
so on,
151
Nor,
when
for
is
ascertained
harmony
understood to have
is it
for
proper to assume
any
other content
of
of
for there
ment
tion
what
is
is
directly
what
to
whom
"
?
and
result.
Nor
is
Brahman,
though
of
the nature of an
etc,
;
Brahman
is
the
self,
7),
as stated in
"
That
thou art
"
(Chttnd., VI,
viii,
cannot be understood
and
after,
that
other
texts
is
too
the
is
have
Brahman
of
for
purport,
Nor,
in
when
there
possibility
it
seen
purport
reference
thereto,
proper
to
posit
an
else,
that being
an undue extension,
is
'
he
says
Nor may
one
etc.
of
to
unauthoritativeness
"
due
dependence, he condemns
it
Nor
"
is
Brahman, though
etc,
of the nature of
is
an already existent
it
is,
thing
This
of
is
what
intended:
indeed, on
the
analogy
human
statements, that,
as referring to
152
HARMONY
to
have
explain
this:
is
the
dependence of
human
because
to
of
their being
human?
then
If
because of the
result
reference
existent
things,
would
non-
authoritativeness
etc,, as reciprocally
dependent
If
for,
human
though
then,
to
of
referring
existent
there
is
no non-
as
generated
etc.
by
probins
It
may
result
be said:
if,
indeed,
non-human
origin
were
would
for,
since of an existent
means
of knowledge, the
making
intellect
to the
human
probans
origin
of
the
Vedas can
unhindered,
the
composed
combinations of letters
Hence, dependence
origin, but not
human
what
on
In the case,
however,
of that
to
which
is
refers to
is
to be done, since
what
is
be done
human
intellect, either
own
no human
origin
hence results
(for
them) authoritativeness
rffi:
f|
mi
ft
liW4lf:
HARMONY
without dependence
tiveness,
;
153
purport
is
To
this
If
it
this
what, again,
long-lived one
1,
is
which
to be done,
alas, does
come
to
there
is
(of the
word) to that
as
what
(It
is
to be done.
may
He who
one
desires heaven
who
is
qualified by
heaven which
directed
;
done
are
of
it
which
acts,
beneficial
in
securing
heaven.
Nor
capable
which
are
destroyed
hereafter;
momentarily,
hence,
securing
is
heaven
from
of
by
is
elimination,
only
the
understood the
to
relation
the
imperative
is)
etc.
the
unseen
be
potentiality,
said,
it
(which
what
to be done.
If this
would
follow,
in
alas,
that
(a
even
Buddhist
in
texts
enjoining
there
is,
obeisance
caitya
to
shrine),
because
of relation
heaven
etc.,
to be
done
human
their
origin
would result
origin
is
them
seen,
too).
Or,
if
because
human
clearly
their signifying
an
may
of)
154
HARMONY
As
is to
is
for
said
what
be rejected or accepted,
;
the teaching
is futile,
there
for,
even
is
self as
Brahman, which
to
hindrances, the
attainment of the
teaches the deity
human
there
goal.
is
etc,,
no opposition even
its
own
If
sentences
etc. is
shown
ground
origin)
fied
is
to
be
fallacious
on
some
other ground,
(that
itself will
And non-human
Nyftyakanikci't
107
pounded by us in the
however,
it is
Non-human
is
not
though
any
Nor
is it
that
stood, in
which
case, there
would be no authoritativeness
is
Brahman
is
That
of
is
Brahman, though
an existent thing
etc.
he condemns
Recalling the second cause of the prima facie view, " As for what has been said that, being it
:
devoid of what
is to
he rejected or accepted
"
etc.
From
the
understanding
attainment
5?
<r*n
Tf
HARMONY
It
155
Brahman
;
that
is
what
is
to be rejected
quashed.
And
know-
may
be taught for
Brahman
of
the
human
goal
is,
verily,
indirect,
Here,
however,
realisation,
there
is,
without dependence
direct attain"
on the
effort
ment
of the
human
knowledge
This
is
This
is its
superiority to the
knowledge
This
indeed, of
others,
what
is
said:
what
is
desired by
e.g.,
man
is,
two kinds
which,
some unattained,
though
a village
etc,
again,
attained,
the
necklace
be
round
one's
is
own
neck.
Similarly,
what
would
abandoned
also
the
feet
others, again,
to
which having
of, e.g.,
of are desired
be got rid
feet.
Here,
since
the
156
HARMONY
of
abandonment
the
unabandoned
is,
result
from
the
subsequent to the
knowledge
of
these
means,
the
need
for their
observance.
the
really
present
snake.
In
the case,
attained
or abandoned,
it
it
is
possible to attain
were or abandon as
they
exist
by
the
superimposition
alone;
and
intuition
root
of the
and
destroys
bliss
of
Brahman,
which
through
superimposition
jlva,
due to
is
which
in
by superimposition
the sense
realisation.
is
of the
text
in
On
though
attained
(eternally) attained,
becomes attained, as
etc,,
if
if
not
(already); grief,
misery
though
(eternally)
unabandoned
(already).
of the
said
thus:
"for, even
as Brahman",
all
degree of
of error together
;
with
it
its
impressions,
hence
is
the hindrance
there
human
the
attainment of happiness.
f|
40
511-
HARMONY
As
for
157
deity
etc,, in
Contemplate
the true
"
contemplate the
he condemns
i,e, t
self alone, as
enjoyment"
etc.,
it:
"But
of that
which
of the
its
no opposition even
in
its
to
mentioned
it
own
the
text".
there
is
no
conflict, let
be,
then,
that
of teaching
To
this he says
It
11
Brahman
etc.
Contemplation, which
depends on the establishment of differences of the contemplated, the contemplator, the contemplation
etc.,
cannot
of
all
is
devoid
to be
known
Vedanta;
cannot be subsidiary to
being opposed thereto;
the injunctions
this is the sense.
to contemplation,
Be
this
so.
If
there
be
authoritativeness
for
the
then,
of
he howled
of
1"9
etc,,
which
refer
themselves
(independently
linking up
with any
indifferent,
injunction) to things to
let
there be authoritativeness
or accept
is
for,
the determination to
reject
also admitted
thereof,
valid
knowledge;
158
HARMONY
Though
in other places
with
And
not
prohibitions
like "silver
is is
"
To
this he says
etc.
"Though,
in
other places,
Vedic statements"
It
is,
Veda
is
means
to the
human
goal,
because of
its
being apprehended
in
con-
Not
of
it
may
human
howled
such a combination
goal
is
of
words as "he
And no human
desiring to generate a
(of
human
expectant
something
"
silver
"
is
else
to
complete them).
The
prohibition too
is
prohibited
by
itself
for,
possible to
if
turn
(text
away an
Hence,
no
(from
of)
the
darvi-homa.
"
Thus,
" "
of
of
words
he howled
and
silver is
^ift
ffrf
i|
HARMONY
through
inference
is
159
understood
the
authoritative
Therefore
is
is
Brahman
the
sacred teaching,
in
fire
as
it
were
(to
be
is,
as
between
the
horseless
burnt.
(chariot)
and (the
horse)
is
Not
thus, however,
there
human
since,
of their sense,
without
goal
dependence
is
any thing
has been
else),
the supreme
human
attained
this
said.
is
is
how
To
"
this
etc.
he says
"And
understood
knowledge consists
is
their
generating
knowledge
which
unsublated,
it
not
has been
else,
intrinsic
(not
Though
the
knowledge
is
known by presump-
as
it
(otherwise)
is
hence
said to be intrinsic.
The generation
of
160
HARMONY
Here some others confront us: even though the
authority
for
is
Brahman
is
the sacred
teaching, yet
Brahman
just as
this
kind
of
in res-
pect of
what
respect of
in
Brahman
of
respect
an example.
manifested
Otherwise, since
is
is
(it
too could
"
:
He
concludes
the
present topic
Therefore
of
etc.
He
ment
is
sets
up the view
"
some
It
"
Here
etc.
thus
The
ascertainis
Brahman
done,
not
is
what
is
to
be
because
the
relation
its
(to
what
signified)
being sacred
teaching, because of
reflection
etc.
1
therewith).'
Brahman
fied)
for purport,
not
being known.
to
which
them thereto
is
not apprehended.
some form
which
is
neither
be
rejected
not desired to be
cognised.
of
which
prudence.
Hence,
desired to be
mi
f|
f|
HARMONY
that thing alone which
is
161
the
oause of engaging in or
is
to be
done when
known
is
And
is
to be done.
is
Of
some are
directly expressive of
what
to be done,
own
sense as subsidiary
what
is
to be
done
for purport
an existent thing.
has to be ascerof
conveys knowledge
the
meaning
and by under-
And
there
is
not
any probans
man
In
the case,
existing
the cognition of
what
is
to be done,
viz.,
another
man
the
hence, because
relation
Ved&ntas
known
And
the
As
is
said:
"Engaging
to
men
called
a sacred teaching,"
the
(bare)
purport
annulled by
162
HARMONY
Further,
we do not
is
whose purport
somehow through
of the sentence
secondary
this
fear,
is
implication,
there
is
the cessation of
trembling
That thou
art,"
the
for,
of
the
attributes
as
of
transmigration;
of
continuance
the person
before
those (attributes)
the
even
text,
for
sense of the
Further,
if
for
of
Brahman
there
occurs
why
is
Hence, because of
futility,
would
result
their
the
nature of
is
Brahman
to be done,
whose content
which
is
self.
And
is
this
to
be
who
called
an injunction
(niyoga),
as
is
other means of
knowledge,
that
unseen (ap&rva).
And
its
since
content
(contemplation),
the sake
be
of
its
own
establishment,
of
that
very
thing
of
to
dono
implies
is
the practice
its
contemplation
instrument.
be
the
self,
which
content and
it
has to
is
determined
dependence
on
its
own
content,
contemplation, even
its
so, since
content
sake of
its
f%
fMtn
^IT
'Hl
ffif
HARMOMY
the sacrificial post, the fthavanlya
fire etc.,
16S
even though
^Whence
this ?
fruit of
engaging
is
indeed
who know
the purport
of self.
As
is
said:
"But
which
is
accepted,
i.e.,
that
is
(other,
which
of
is
enjoined
this
the
usage
the
tantra
(the
Pftrva-mlmGmsll-
vftstra)"
tion,
And
in the
sense
contemplation;
for
the
self,
however, as the
(injunctiveness consists
the certitude of
(Objection
:
its
own
existence.
it
may
be of what
is
superimposed
there be the
?)
what
contemplated
(self)
has
self)
would
which have
of
that kind of
self,
there
is
kind of
In the
example
is
given:
In
164
of the sacred teaching,
HABMONT
Its purport is indeed seen to be " is called the teaching of ritual (S'a.-Bh., I, i, 1) ;
what
"An
action
injunction
"
is
a
i,
to
(fita.-jBA,, I,
2)
"
from an injunction
(PA/,, I,
5)
Of (words) denoting
whose
is
is
purport
is
ritual" (PJ/.
I, i, 25.)
Since Scripture
for
is futility for
I, ii, 1.)
purposeful as prompting a
man
and
respect
tie
up
in
"he
is
to
up the beast
is
it is
there
the question
"
?
;
'what
"
is
and shape)
stake,"
"he
the stake,"
"he
is
to
make
the
stake
octagonal"
of acts
though
injunction
particular
of
carpentry,
understood that a
fashioned
in
kind
of
is
wood
purified
and
particular shape
the stake,
The character
is
belongs
to that
whose purport
engaging in or cessation
is
(of
a significant word)
;
only to
what
is
to be done,
with
and
ending with
"And
because of similarity
Vedantas
same
fc
?ST ft
'
5fW' ffrf;
'
:
',
SlffrT-
HARMONY
as withholding
165
him from a
And
because of similarity
Vedantas
too, there
can be purposefulness
And
an injunction,
etc.
who
the
desires
heaven,
agnihotra
are
enjoined
as
means,
who
is
know-
ledge of
Brahman
enjoined
way",
of
And
since
is
what
is
to be done
is
not independent
him who
who
is
to prac:
tise,
"
And
etc,
Be-
coming Brahman
eulogistic
passage
itself";
Brahman
class
of
iz,,
he
who
desires to
become
Brahman.
And
since to
become Brahman
is
to be immortal,
desires
its
it is
said (in
the
commentary)
immortality,
immortality".
And
being immortality,
because
of
conflict with
Scripture (otherwise);
this
is
the idea.
166
HARMONY
Now, here the
distinctness of
what
is
desired to
be
stated
is
in
gious Duty,
desired
existent,
to
to
;
come
what
is
is
known
is
which
eternally
what
is
desired to be
known.
Of
know-
ledge of
Brahman should be
observance.
It
is
taught only as occasioned by an injunction about something to be done, ''The self verily
"
is
to be
seen" (Brh.,
.
IV,
iv, 5)
is
That
self
whose
is
he
to be sought for, he
"
vii, 1)
;
known
alone
"
"
(Chand,, VIII,
(Bfh.
}
Contemplate as the
self
self
"
I,
iv, 7)
Contemplate the
*'
"
enjoyment
(Brh.>
I, iv,
15)
"
becomes Brahman
such injunctions,
is
itself
9)
there being
"
when
there
is
a desire to know,
Who
this self?",
"What
that
Brahman
? ",
the entire
know
"
injunctions
Now, here
etc,
And
not what
is
enjoined.
"see,"
be of the nature of
?FT
'
' ;
rTTT'Fft?T
3TT-
?frl
frf
cf5[
HARMONY
Vedftnta
is
is
167
useful
in
intimating
its
nature
that
Brahman
knowledge,
bliss
and
so on.
And
If,
however, they
and
if
can
be neither rejection nor acceptance, there would only be futility for the Vedanta texts, as for the statements,
"
"
islands,"
".
hearing or of perception.
"
And
I,"
which
is
produced
when contemplation
of rites,
is
established even
Nor
(can)
is
natural
object of
its
(clarity) follows as a
propounded
in the
Upaniads
is
prescribed in res-
pect of
joined.
him who
As
desires immortality, who is the person en" " is to be seen for the texts etc., they are what
of injunctions, not (real) injunctions,
"
etc.
This
is
thus said
168
HARMONY
Now, even
in the case of a
is
mere statement of
"
etc,,
fact,
as in
"
This
is
is
a rope, this
not a snake
purpose-
fulness
by
delusion,
here
too
by
the
state-
ment
grator,
of
the
there
of
of
a transmithe
may
the
be
through
removal
grator.
delusion
being a transmi-
This would be
so,
if
transmigrator
could be removed
by
merely hearing
rope.
But
is
not so removed
of
heard
of
Brahman
there
transmigrator, like
happiness and
is
misery, as
before,
reflection
in
and
is
"He
be
to
to
contemplated,"
to
Brahman
should
as
of
be
acknowledged
only
as
have
sacred
teaching
injunction
authority
realisation.
the
content of an
"Because
reflection etc.
of
its
self-explanatory.
' t
ffn
-Ml
^T: ?
HARMONY
To
in
this it
is
169
replied
and Brahman,
fruit.
in
respect
of
knowledge
body,
and
or
Ritual
is
performed
is
by
the
speech
mind
what
called
tradiis
Religious Duty, as
tional
established
desire "
by Scripture and
to
know
this object
desire to
know
Religious Duty
".
desired to be
known
for rejection,
bitory injunctions.
The
This
view
of
some
he
condemns:
"To
this
it
is
replied; no," the view of some (is not sound) ; why not T u Because of the difference in nature between ritual and
Brahman
fruits
in
respect
of
their
knowledge and
fruit.'
The
of
happiness
and misery.
in
happiness, rising
of
men up
to that of
Brahma,
men down
to the hell
known
as Avici*
And
all
that
is
however,
is final,
is
That, verily,
is fruit,
as
it
were, because
of Nescience.
This
of
is
what
is
said
by you
the
is
too,
who admit
the
injunction
contemplation as
recognised
purport of the
Vedantas,
there
what
understood from
the Vedanta,
of
viz.,
And
that
is
not
the fruit
contemplation,
170
HARMONY
evil,
good and
ble
religiousi
duty and
vice,
are percepti-
happiness
and
misery,
which
are
experienced
well-known
objects,
from
Brahma down
to
the immovable
man and
is
rising
Brahma,
declared.
of
the
gradation
of
happiness
is
scripturally
And
therefrom
viz.,
understood
the
gradation
its
cause,
merit.
From
the
And
the gradation
for
of
the
eligible
persons
fruit,
capacity, learning
well-known.
Thus,
only
those
who perform
the fruit of
since
it
is
eternal and
unproduced.
of
Nor
veil
(is
the
less
its
injunction)
the
removal
the
of
beginning-
opposite,
viz.,
knowledge.
Nor
is
ledge (the
fruit),
mind even
from
its
Like the
contemplation too
seen
in
an auxiliary
to the
is
mind
fruit
it is,
verily,
that of
what
is
enjoined there
and Kariri
sacrifices,
whose
(in
fruits
are
respectively
if
undefined
and
defined
;
respect of time);"'
(the
this
for,
like
of
the
meaning
sa$a
etc.,
HABMONY
sacrifices
etc.,
171
of the excellence of
is
passage along
etc.
the
southern
Here
too
the
gradation
happiness
and
the
gradation of
After
living
it
there
till
there
consumption".
Similarly
is
is
possible
for
man down
to the
and that
it
exists in gradations.
In the
is,
for
(of
an unseen
potentiality).
And
plation, there is
no causality
is
as
what
is
to be done.
this
is,
works
is
it
for another;
Nor
who
to
unseen potentiality;
for,
cognised
of
would be
to
futile.
Nor
paddy)
is
pound
(the
etc.,
potentiality consequent on
restriction
not underis
stood
from
any
other
(text).
And
there
not any
172
HARMONY
for corporeal beings, starting either
is
same way,
or
upwards
found a gradation of
misery,
its
cause,
tions,
and
Thus
also
in
in
those
those
who
practise
them.
the
case
etc.,
who have
the
defect of Nescience
gradations of happiness
and
of
in the
wake
who
desires
it
would
In assuming, however, on
fruit),
becaune
will
of its surpassability
and
be
no
permanent
fruit
contemplation.
Since,
therefore,
becoming Brahman
of
is
Ved&nta
causing of an impression by contemplation and the impression being an auxiliary to the mind in producing an
intuition are established by other means of knowledge, the " " is not an injunction ; text contemplate but as the self
bat
it
is
only
of
an injunction
Visnu
is
to be sacrificed to
are
of injunc-
this
is
ffrl
3jft
ffrf
'
f 5f
fa
?'H'WT
HARMONY
11
173
Not verily
for
him who
exists as
is
the
"
nature
verily
of
transmigration as described
is
above.
Him
and
;
who
non-embodied,
what
is
pleasing
not
pleasing do
is
VIII,
of
xii, 1)
is
what
pleasing and
not pleasing,
understood
is
denied
its
injunctions.
were the
fruit
is
of Religious
pleasing and
If it
be said that
non-embodiment
no, because
like
it
itself is
is
embodied
as
great
and
"
come
"
to grief
Indeed he
II,
i,
is
"
mind, pure
attached."
(Muqd.,
(Brit.,
2)
Indeed
this self is
non-
IV,
Hi, 15.)
Hence
it is
embodiment
the fruit
which
is
is
from
of ritual to be observed,
established to be
eternal
"
It
well
11
known from
Of these, he
tional
"And
He
that
;
"Hence
is"
etc.
Verily,
which
is
is
natural
;
is
and this
natural
there-
eternal.
174
HARMONY
Of
these,
in
evolution, in
This
earth
is
but that
for those for
not destroyed
for
example,
etc,,
who uphold
the universe to be
(guqas),
eternal,
for
or,
example,
the constituents
is
the Safikhyas,
eternal,
This, however,
like
absolute,
ether,
immudevoid
tably
of
all
all-pervasive
the
modifications,
eternally
contented,
without
parts,
self-luminous
by
nature,
their
is
which
merit
and
demerit
together
with
This
fruit
do not approach,
because of Scriptures
Other than
Others,
indeed,
of eternality
the
When
some
thus
"
it
be taken to be
these,
It is
"
Of
For,
it
evolving eternality
is
not absolute,
does
If it evolve as a
its
it
whole,
If
it
how can
there be no destruction of
is
nature?
or non-
evolve in part,
If
it
different?
be different,
?
how can
Indeed,
is
the transformation
is
transformed,
as
different
thing
not also
transformed,
Or,
if it
that
would
be
an
undue
extension.
be
non*different,
how can
whole
T^
ffrr
HABMONY
virtue, other
175
than
vice,
is
done
in
and not done, other than what has been and what
"
to
be
(Ratha,,
II,
14 ,) Therefore such
is
is
Brahman,
If that
the desire to
know which
and
final release be
acknowledged
is
to be
something to be
then
it
to be done,
would
would be that
release
is
only
an
excellent stage
of
ritual
among
the
graded non-eternal
fruits
is
described
to
above,
eternal
And
by
final
all
release
acknowledged
be
who uphold
Therefore
the teaching of
Brahman
as subsidiary to
what
is
to be
stand to reason.
It
it
may
thus
:
be
said
to
be
in
different
its
and non-different
is
is
that
is
itself,
causal aspect
the
nonlike
different,
and
etc.,
different
in
effect-aspect,
bracelets
in respect of their
nature
as
and
etc.
different
in
it
respect
of
their
nature
as
of
bracelets
Nor
is
meet
to
say that,
and
nonin one.
?
because
the
opposition
of
difference
of the
difference, there
two
Where
is it
that
is
we have
11 '
(In that)
which
176
HABMOHY
that
But
which
is
understood
through
the
means
In
(is true).
the appositional
difference
cognition
"This ear-ring
is
gold," both
it is
thus:
if
and
tion,
if
there
is
no
apposition,
supported
(said
the
same
;
locus
the pot
is
never
nor
"
is it
said of Caitra
is
Caitra
Maitra";
cognition
that
establishes
difference
and non-difference
between the
effects
effect
and
the
cause;
are
of
existence, there
is
persistence every-
where, there
the
effect,
is
in the effect-aspect
difference.
As
is
said:
"in the
in
there
for
in
is
difference;
in
non-difference
the
is
causal
aspect;
example,
the
non-difference,
difference/'
aspect
ear-ring
etc,,
there
is
To
is
what, then,
is
this
which
is
called
difference,
which should
If
it
one place?
sfc
13
5"
HARMONY
and gold
If it
?
177
If not,
there
is
is
Nor
there no
opposition between
is
impossible,
were
the
bracelet
opposed to non-difference*
different
crowns,
are
of
And
no manifestation.
Now,
(it
may
be said)
only as gold
is
there
non-
however, there
etc.
is
(We ask
gold,
etc.?
in
it
reply)
if
the bracelet
non-different from
how
And
is
if
it
how
is
different
from gold
is
when
something
as
the
different
is
And though
goldness
because of
existentiality,
all
things
were non-
" this is here, different, there would be no distinctions like " " this is now, not this is from this, not that," not that,"
that,"
"this
is
so,
not that"
etc.,
178
HARMONY
place,
at
any
Further,
its
when
from a distance
ties,
is
understood to be gold,
particulari-
as
be desired to be known,
because
their
Now,
since
there
is
difference
is
too
of
ear-ring
etc.
Now,
since there
is
non-difference too,
why
is
known?
On
;
appropriate
in their case
the
rule
;
the general
and that
is
set
in
cause,
And since
non-difference there
is
is
the existence
are certainly
of the cause,
when
gold
known, ear-ring
etc.
desire to
futile.
the cognitions
them would be
of
apprehension
different
is
another
(other)
ass,
not
(itself)
apprehended
is
from that
for example,
apprehended,
the
which
is
not
gold
(differs)
from
a
the camel.
distance,
;
And when
apprehendetc,,
ed
from
not
its
particularities,
ear-ring
are
gold.
apprehended
therefore
they
"
"
How,
If
then,
is
ear-ring
(is)
is
gold
this
be
asked,
no appo-
sition,
where
there
relationship
of
support and
supported
explain)
Then,
how
(to
the distinction
the desire to
know
ear-ring
known ?
ffif ct
fasWRrF^=n^R3, ft^RRFlf
ffe
MK*il(W, ^
ffcl
fttsi4r4dl*i
HARMONY
It
if
179
cum
and
difference),
Therefore,
one
to
of
the
two, difference
it
non-difference, having
of non-difference that
it
be abandoned,
is
is
on the basis
;
there
posited
on a basis of difference.
dependent on
what
is
differentiated;
;
each one
if
and
of unity there
is
no
dependence on difference
in
this,
(but)
is
on a basis of non-difference
difference."
is
there the
positing of indeterminable
:
80 too
Scripture
only as clay
is
is
this true."
Hence, immutable
this
is
eternity alone
established.
absolute,
The
doctrine
illustration
of
is
is
according to the
others,
produced,
non-eternal.
And
its
ment
by the words
;
all-pervasive/
"
its
being an object of
modifications/'
its
attainment
by the words
devoid of
all
rice-grains there
called
purification,
not
thus
is
there any
element in
it
Brahman,
has no
to say, since
it
has no parts.
180
HARMONY
Further, there
He who knows Brahman becomes Brahman itself " " And his actions perish when he, the (Mm<L, III, ii, 9);
higher and the lower,
is
seen
"
"
(Mund.,
II,
ii,
8)
He
bliss of
Brahman has no
"
(Taitt^ 11,9);
"
reached fearlessness
Therefore, one
' ;
knew only
that
all
am Brahman
from
this
sprang
(Vnjwaneyibrahmaqopanisad,
He
By
human
goal:
"eternally contented/'
contentment
is
misery.
Contentment,
cessation
of
indeed,
And happiness,
;
if
not cognised,
"
cannot
*'
be
human
goal
to this
he says
self-luminous.
etc,,
that the
own
the
view,
is
eternal,
he elaborates
the
"
If
that be taught
non-eternality "
of
etc.
release
is
achieved by action:
Nor
since
there
is
intelligibility
of Scripture,
manner
which
mentioned.
stand in the
Further,
there
are
numerous
way
of the
consequent
on
an
injunction;
etc.
thus,
he
says:
Scriptural texts"
in
The instrumentality
knowledge
nor
srfir
ffrf
:
I
PillRhl
46
'
'
ffif
iftr
',
f:
fqm
HARMONY
I,
181
iv,
10);
is
"Then,
there,
"
?
what
delusion
is
there,
what
sorrow
this
for
oneness
(Itfa,,
may
becoming the
self of all
'
Vamadeva,
'
"
iv,
10)
just as in
"
Thou indeed
art our
father,
who
VI,
carriest
"
(Pr.,
8)
;
ignorance
like
crosses
this
Your Reverence,
"
am
one in grief
me,
take
across
sorrow"
(Chttnd., VII,
3)
To him whose
in the production of
"
an unseen potentiality
he cites Scriptures
Thou indeed
etc,
To
this effect, there are not merely Scripture etc,, but also
the aphorism of the preceptor, Akgapada, based on reason" " thus he says etc. Similarly, there is the aphorism ing
; :
And
the preceptor
"
:
is
he
purana
teaching,
pupils)
in
the
observances, and
himself
conforms
to
those
a
observances,
he
is
called
this
preceptor."
By
such
182 the
HARMONY
revered
Sanatkumara
shows
darkness"
and other
scriptural passages
show the
fruit
the knowledge
of
Brahman
to be
to final release,
Similarly
there
is
the aphorism
preceptor
birth,
and supported
activity,
the destruc-
and consequently
And
Brahman and
the
self,
aphorism:
knowledge,
there
ly
is
"Of
by the destruction
final release."
is
effect, as
when
is
phlegm
is
destroyed,
by phlegm
is
destroyed.
truction
of
On
the des-
misery;
of
of
destruction
destruction
birth;
activity;
And
illusory
know-
which
is
Nescience,
is
manner
TO
<1T5|3JM
:;
HARMONY
And
that
is
18S
removed only by
its
opposite,
viz.,
knowledge of
culminating in realisation.
Hence, release
the maniof
Nescience
plation)
but
it
is
contem-
or the
this
effect
is
thereby;
the
meaning
is
of
the
aphorism.
The
that from
knowledge
of the truth
;
there
knowledge
as
i.e.,
that,
however, which
acceptable to Aksapada
knowledge
by
Hereby
the accord
of
is
confirmed.
Be
this so,
The cognition
it
have
for
content a thing as
illusory knowledge,
itself
exists, in
i.e n
which
case,
it
would remove
but
it is
of the
And
thus, being
non-established prior to an injunction, and to be accomplished through the desire of the person,
it
would become
modifica-
the support
is
ignored as
not cognised,
and the imagined All-gods alone are principally contemplated, infinite worlds
being
Brahman
is
imagined in the
which
is
the
184
HARMONY
Nor
is
oneness of
Brahman
and the
self of the
as in the case of
are infinite
;
"
Mind
verily
is infinite,
the All-gods
".
Nor
of
is
is it
Brahman
where there
is
super-
Brahman
in the
mind,
Nor
is
it
of activity, as in the case of The " The vital air is the devourer ", the devourer,"
mode
support
is
ignored
as
if
Brahman
is
there
is
contemplation of that as
"
Contemplate
this
is
is
"
The sun
is
Brahman,
the
teaching
similarly,
in respect
of the jlva,
".
who
not
"
Brahman,
Or
(the meditation
may
be)
distinctive
is
mode
of activity; for
example
verily,
The
is
air, verily,
\
samuarga"
external
"The
air-deity
fire
vital
is,
air,
samvarga"
the
indeed,
at
the
samvarga\ that,
indeed,
devours
etc.; for,
'
ft Mi
HARMONY
deluge,
it
185
devours
fire
etc,,
destroys
them and
establishes
them
in itself. or
air
destruction
itself,
the
samvarga"
that,
And
the
internal
vital
etc.
;
air
for,
is
samvarga
indeed, devours
it is
all,
speech
organs in
Just as the
Brahman, because
is
causing to grow,
immortality,
On
all
in respect of the
intuition of the
since
the
stutis
and
s'astras
act-
but
Or,
the
self
is
substance
subsidiary
as
to the
intuition
may
be prescribed
a purification of the
the
"
self.
concerning
dars'apurnamasa,
is
which
at
is
mentioned in
Ghee
that
by the
which
even
so, in respect of
the
is
self,
which as agent
is
an accessory
rite, in
enjoined as a subsidiary
to be seen,"
the
words
"The
1
self,
verily, is
because of the
substance
'4
principle
is
"Those
by
which
in
the
principal
of
desired to be purified,
is
respect
that (substance),
subsidiariness "
Hence, he says:
Nor
"
is this
Brahman and
the
self
etc.
Why
not
If
186
of the oneness of
HARMONY
Brahman and
the self were to be
"
That thou
"
and "This
to the
is
self is
Brahman
violence
of
would be done
syntactical
relation
fact
words
whose purport
of
to
declare the
self.
of
the
oneness
There would
be
contradiction
of
scriptural
cut,
all
passages like
"The
knot
the heart
II,
ii,
(Mu'Qd.,
8),
the
cessation
of Nescience.
an imagined
becoming
becomes
Brahman
Brahman
9)
would not
be satisfactorily intelligible,
the oneness of
of
Brahman and
an imagined
identification etc.
Brahman and
imagined
identification etc."
and so on.
Indeed,
of the
meet that
it
which
is
an accessory thereto.
"
And
The
self,
verily, is
topic.
etc.,
is
to be seen are not mentioned in any particular " " The text He, for whom the ladle is of
par^a-wood
of
any particular
by the
topic
ladle
"
recalls the sacrifice
^Tt^T^TJ'
ffrf
fife
rrff ?
i^^:,
HABMONY
For
this
187
reason,
the knowledge of
activity.
Brahman
then
is
not dependent on
It is
human
What
is it ?
perception etc.
And, of Brahman of
it is
this
not possible
field of)
act-
what
is
to
be done.
does
Nor as the
enter
object of the
into
of
cognition
Brahman
there
is
what
its
is
to
be
done
because
of
the
denial of
in
"
being the
object
the
act of
knowing
It is different
from
the known,
also
I, 3)
and
brings
about
subsidiariness
to
is
made-of-parpo-wood.
stant
There
whereby
the
being
sake of the
There-
though
this be
of the failure
of
the
application,
"Bright gold
is
to be worn,"
its
content,
only
a principal
etc,);
rite,
purification
this
criticism
being too
patent
is
common
is
being
stated.
Since
its
sense
not obscure,
is
not
commented
on.
its
Further,
being
is
an
injunction with
the
act
of
cognition as content
texts;
thus
he says:
"Nor
188
"
HARMONY
all this,
"
?
Similarly, there
non-objectness of
Brahman
in
"That
is
which
is
Know
is
contemplated."
(Kena^
If it be said that if
Brahman be not an
object, the
sacred
of,
no
for
for
purport the
by Nescience, Indeed,
its
the
sacred
content,
Brahman, as
to
this
".
What
then
? It
declares
self,
Brahman
"
cognition
etc.
etc.
He
it
objects
If
Brahman be
if
not an object
"
And thence
would be as
an
this "
is
He
refutes
this:
"No."
Why
all
not?
Since
sacred
difference
Indeed,
sentences are
things as
known
differences
among
or
this ".
among
must be seen
Hence,
means
which
in
is
transcendent?
As
for
the predication,
somehow,
ff
*T
f^T: ?
I
w-
48
m-
SRRfT
HARMONY
and
removes
differences
like
189
the
known, knower,
And
thus the
sacred
it
is
teaching:
Conceived of by him by
;
whom
of,
not conceived of
he,
by
whom
to
it is
conceived
does not
know
it
not
known
them who
(say they)
know
known
II,
3)
;
to "
(Kena.,
canst the
not
thinker
the
thought,
11
canst not
f
know
and
the
knower
of the
knowledge
(5rA M III,iv
2)
so on.
by Nescience, there
self eternally
is
free
hence
not
That the
the
that,"
which
is
not an
object and
it;
indifferent,
hence,
on
the
cessation
that,
means
of valid
knowledge
etc.
unreal, the object, the result and the * It is, indeed, thus that process of cooking cannot be real. " there is a verse occurring elsewhere When, of the word
when
the cook
is
190
HARMONY
But, for
him
to
whom
release
v
is
something
is
to
be
produced,
it
stands to reason
there
something
too,
if it
So
be a
modification,
is
non-eternality of release
a certainty,
etc,,
a jar
etc,
that/ cured of
its
is
identity of
*
'
thou
same
significance as
all
that/
i.e.,
the pure
intelligent self,
abandons
To the same
:
effect
'
he cites
by him
fore,
Scriptures "
1
And
Conceived of
:
etc,
He
"There-
Nescience
etc,
He
deduces
:
the
"
non-eternality
of
"
release
etc.
on the
is
opponent's view
But, for
him
to
whom
What
to
be done,
i,e,,
is
generated by the
origination,
of
"For
for the
two (views)
That the
momentary cognition
thus, since the
release
is
the
self,
And
release,
what
achieved,
wr
II
ffcl
rWT
HARMONY
Nor even as what
is
191
own
self, it is
not
what
to be attained
even
not
different
is
is
what
to be attained
is
Brahman by nature
the ether.
eternally attained by
self's
rid
is
hence, release
a modification
for example,
attainment of
is
On
is
no
From
Brahman
it is
where
the
unmodified
hence,
reaching
that place
is
where
Brahman
is
to be
done by
is
for
Brahman
"
says
To
this he
By means
different
is
modification
for
is
none.
Thus,
example,
192
HARMONY
Nor
is final
an
activity,
may
what
is
it
to be purified, or
by the removal
of defects,
Now,
Brahman,
to
which no excellence
can be added
release
is
of the nature of
Brahman
eternally pure,
dashing
of
but
For,
Brahman, what
attainment
If, is
is
to be attained and
;
by what means
is
based on difference
this
the meaning,
Brahman
pervasiveness,
if
eternally attained
"
thus he says
even
different
etc.
:
He
"Nor
is
etc,
Purifiedness
is,
indeed, of
two kinds
(i)
to
fruit
of
(ii)
or by the
removal of defects
impure surface of a
with
be
powdered
brick,
Of
these
to
(ways),
there
cannot
is
any
addition
of merits
Brahman,
For,
this
WT
49
fecfM
I
Sflcl
-T
HARMONY
"
If
it
193
be said,
own
when a mirror
attribute
of
is
lustre
(becomes manifest)," no
because of
That which
ing
it,
is
does
that act
get
its
being,
If the self
were
Brahman
or different
If it
be of
?
If,
nature,
how can
they
there
it
however,
produced,
be
different,
because
of for
being
release,
like
cow and
been
horse,
as
And
difference
cum
non-difference
of
has
refuted
it
contradictory,
Because
ease
i
these considerations,
is
said:
"since final
is
of the nature of
Brahman
to
which no excellence
alternative:
added."
He
"Nor
^noval
k
of defects
etc,
is
removed
^5 final
Rels^e, which
is
own
"
nature
Brahman, being
is
mani-
when
WL self
is
purified
by acts
of
contemplation
194
HARMONY
be transformed through any
locus,
to
act having
that as
result.
the
non-eternality
"
of
the self
would
"
Statements like
This
is
spoken of as non-transformable
that
is
would be sublated,
And
unacceptable.
There-
as the
of
locus.
And
since
it
not purified
thereby,
etc,;
but
is
it is
not produced.
established
This
of
is
what
is
said: eternal
self,
purity
not
the (individual)
that
He
refutes
the
objection:
"no,"
Why
not? "Because
1
an act/
jiuti
;
Nescience
but
that
is
is
located
not in
Brahman, but
in
the
has
hence,
Brahman
Admitting impurity,
its
being purified by
an
act,
Indeed,
or,
as
of
inherent
another.
The
act
is
not an attribute
Brahman,
in
its
locus,
there
for
would be destruction
of
Brahman's
eternality,
As
be
what
to
is
inherent in
another,
how
there
can
that
of
service
something
else, since
'
I
'
fin
f cf:
5
ft
R^frl
5T
^fH
HARMONY
Now, by
195
the
embodied
is
is
seen to be purified,
No
because what
which
is
body
which
is
Indeed,
etc.
is
what
is
is
purified
locus
something which
apprehended as the
through Nescience.
Just as
is
the
of
health
for
that which
is
itself)
'*
that (body),
free
where
there
arises
the cognition
am
from
When
seen
the mirror
to
is
rubbed,
gem
is
is
not,
indeed,
be
purified.
"And
to
unacceptable": by
the
"that" he
refers
the
sublation,
"
He
an inconstancy here
" etc.
Now,
He answers
Brahman by
No,"
It
is
knower
And that
196
HARMONY
similarly,
disease,"
that
wherein
through bathing,
etc,,
sipping,
there arises
is
the cognition
purified,
"I am
that
is
clean,
purified,"
that (alone)
And
is
certainly
associated
with the
"
I,"
body.
It
is
only by him
who has
the conceit
who
concept "I,"
who
is
the
knower, that
fruit
the
And
their
the
Mantra
passage,
One
of
them
"
(Rv.>
164,
20~fci,, III,
i,
1),
is
it
placed
in
the midst
it
of
is
their
aggregate;
through
of the
non-difference therewith,
concept "I";
body
etc,?
may
apply to the
from
is
predicated
is
of the damsel.
of
of empirically valid
;
means
is
of
hence there
is
no inconstancy.
however, there
neither
commentary on superimposition,
"
it is
not
"
explained here.
One
of
fruit
one
ffrT
'3TT-
00
'
*tt
ffn
WI^T
ffrf
HARMONY
"
also
197
(The
self)
enjoyer
",
(Katha^
Similary,
all,
in all beings,
pervading
the watcher of
and
free
all,
11),
"He
free
per-
vaded
he who
is
effulgent,
non -embodied,
from
"
misery, indestructible,
(Is a.,
8):
pure
and non-afflicted by
sin
these
two
and that
is
it
eternally
pure,
final
release,
purified.
Therefore,
release
is
not
also
the
"
is
the jzw-self;
fruit'*
is
"The
of
is
the supreme
The words
the
hymn
(mantra) declare
"The
self,
as associated
with
the
organs,
the
mind"
of
etc.
He
cites
two hymns
which
have
the
object
showing
the unassociated
etc.
Brahman
means
of pure nature;
Sukram
misery;
effulgent;
avrayam
free
from
asfl&viram
to say, indestructible,
He
concludes
Therefore
etc,
198
HARMONY
Other than these, no one can point out any channel
through
which
an act
may
shadow
of
an
act.
is
Now, what
called
knowledge
Indeed that
is
a mental
act.
No
an
because of difference.
act,
is
what
is
called
wherein there
is
Now,
let
there
may be some
fifth
way
in
of release "
may
etc,
be explained.
To
he says;
is
modes, there
(secure) release.
what
is
said
being the
;
fruit of
action
is
pervaded by one
among
and
of
this
(pervasion),
the
of)
pervader
not
excludes
(the
possibility
would be
"
futile.
To
he says by
way
of conclusion
"
etc.
fferT
ff
TT*T
HT,
ffrl
=^rfrl
f?T:
?
^5 ^T^ficl
nR$<(d
5f
flH^ft
ff THT
*TT |ft
KTf
iff
HARMONY
on the mental activity of a person,
cases like
"
199
For example, in
That deity
for
whom
'
vasat
"
"
(Ait Brah.,
The
and
Evening
so on,
this
it
is
(deity),
"
Contemplation,
mental,
still
since
dependent on a person,
may
ferent
Knowledge, however,
is
Now,
mental
act,
how can
is
it
be that
knowledge, which
?
is
And how
"
can
it
be that
"
etc. ?
etc.
Thus he asks
Now, what
He
"
answers
This
is
No,"
Why
true,
not
ence,"
the sense:
knowledge
a mental
of)
act;
Brahman,
being
self-luminous,
that
(Brahman)
cognition;
is
this
has
Even when
:
there
"
this difference,
is
Indeed, that
what
is
an
is
"
etc,
act
Wherein/
"
in respect of a content,
there
regard
to the
example,
while
is
who
to
there
is
or, in
is
the meditation
woman,
is
there
is
"indeed that
what
200
HARMONY
a means of valid knowledge.
generated by
And a
means
as
it
of valid
exists.
knowledge has
or not
effected
a different
it is
way
it
is
not dependent on
an injunction, nor
fore,
is it
dependent on a person.
there
is
Theregreat
"
for
an
"
act).
In cases like
verily
Man
fire,
Gautama ",
vii,
The woman
viii, 1).
is fire
Gautama
cognition,
"
(Chand., V,
and
which
is
mental, of
fire
in respect of
man
the construction.
verily,
deity
is
not,
To whichever
that,
made,
'"'
let
him meditate on
when
he
is
about to say
?;a,sa(.".
But, for
studied
the Vedanta,
who knows
Brahman
Existence
art,"
alone
etc.,
and
ending with
That thou
for the
man
of attentive
mind
This,
the
experience
is
of
which
own
(causal)
aggregate, cannot,
be effected in a different
way
on
the
deity,
in
srat
^TR
me
f-TT
IT
HARMONY
and woman,
on
This, however, is only
it is
201
an
act,
dependent
a person, because
generated
fire
solely
by an
of
injunction.
But the
fire,
is it
cognition of
in
respect
the
well-known
nor
that
is
not
dependent on an
injunction,
dependent on a person.
only
What
then?
is
Being
dependent
on
it
the
is
thing which
certainly
knowthe
ledge
it
is
not an act.
same
all
in respect of things
means
of valid knowledge.
purportful here,
Nor
is
contemplation nor
its
culmination
Nescience
is
established
through
the
capacity
of
these two
(contemplation and
culmination in
experience)
as ascertained by co-presence
tire
and
co-absence,
even in
absence of an injunction
way
or
not
of
effected,
at
the
will
of
man,
Hence, the
knowledge
sphere
of
an
Of
acts
dependent
on the
nature of things,
is
on the deity
to
there
is
indeed,
;
thing
sometimes
of fire
Because
much
of difference,
two pairs
202
HARMONY
This being the case, even the knowledge, whose
content
is
is
Brahman and
on
not
dependent
an injunction.
Although, in
yet
as
having
for
enjoined, they
etc,
become blunt
edge of a razor
is
For what
"
The
self
heard about,*
?
etc,,
which are
shadows of injunctions
purpose of turning one
We
away from
"
of illustrations,
By
in "this is only an
"
act
Now, there
Contemplate
*,
They
for,
whatever
is
alike
(in authority)
To
this
he
"
says
Although
on.
etc.'
and so
however,
]
those
'"
whose
content
is
the
enjoined (vidhi-
visayft1i\
as,
if
non-authoritativeness.
An injunction is,
indeed, that
whose
that
content
alone
is
is
what
is
is
to be rejected or accepted.
And
what
to be rejected or accepted,
which a person
can
it
effect
And
is
he,
who
fsnaftft
firf^ft^T:,
:
I
^ f|
'
f3
'
',
HARMONY
activity,
203
in
activity saying,
Let
me have
me
human
"
goal, him,
who
The
self verily is to
be seen," turn
away from
namely the
and sense-
objects
make him
inner
self,
And
for
as
what cannot be
"
is
All
this,
which
that self
self,
(Bfk,
But when
all of this is
only the
whom
shall
and
whom
"
shall
shall
one know?"
IV, v,
15),
"This
self
is
Brahman
And
nature, there
is
non-existence
who
observes,
which are
is
the
pervaders
of
an
the
injunction;
injunction;
hence, there
the
non-existence
suffix
etc,,
of
hence, the
imperative
activity,
204
HARMONY
"
As having
for
is
he, indeed,
who
capable,
is
the
agent,
the
is
eligible
person,
is
the person
enjoined
no capacity, there
no agency
hence, he
enjoined
If,
;
because
are
of
the
non-existence of an injunction,
for
these
then,
not
injunctive statements,
what purpose,
of
injunctions?
etc.
purpose, then"
futile, as their
Nor
is
one's
then, be unintelligible;
the idea.
"We say"
hearing
etc.
It
is,
indeed,
the
otherwise
texts
is
it,
established
etc.,
that
are
re-stated by
tions.
of injunc-
Nor
fruitless, since it
:
produces
heart
is
is
excellence
activity.
It
is
thus
he,
whose
what
who
is
(thus) an extrovert,
self,
cannot
his
Damming
the production of
excellence
of activity;
own Veda
certainly intelligible.
'FT:
SCWTfT
HARMONY
Again, as
the
self,
205
for the
to be done,
is
serves
neither
acceptance
acknowledged
to us, that,
to be
even
there
so,
is
This
indeed an ornament
when
the realisation of
obligations
is
Brahman,
and the
there
is
the
destruction of all
to be accomplished,
"
;
If a person should
am
that,' desiring
And
there
is
Knowing
that,
that
is
to be accomplished,
Oh
XV,
20.) Therefore,
is
not as subsidiary to
there the intimation
Brahman,
As
self,
for
what was
not a
human
a
its
being a
human
an injunction
is
thus he says
"Again, as for"
suffer in
sympathy
suffers,
The
"
:
rest
is
easily understood,
He
206
HARMONY
That too which some say,
"
There
is
no portion of the
Veda, which deals with bare things, other than injunctions for
what
self
is
thing
Of that
self,
ni?ads alone,
who
who
is
of the
nature of Brahman,
who
is
distinct
who occurs in
it
own, who
is
cannot
is
not
self
it is
known
is
because there
is
the word
"
self
"
"
in
That
not
this,
ix, 26),
for,
and because
even he
who
denies,
even
for
him
there
is
self-hood.
(i.e.,
the
is
the
Vedtata
in
respect
of
what
it;
"That
is
too
etc,
He condemns
"
it
;" that
not so,"
Just as activity
is
is
to be done,
even
what
there
is is
existent
thus
teaches what
is
sion of
what
is
own
%ST fe
l|
3P1
?7f :,
rfcf
":
HARMONY
subsidiary to that (which
rule in the
is
207
to be done)
were settled as a
would
not
is
have
for
is
purport
Brahman
as
the
;
self,
which
not what
is
to be rejected or accepted of
is
for
such
capacity
not
known
(t.e,,the
cogni-
that (existent)
as
is
done
for,
directly
assumption of what
is
not
so declared.
not to be done,
there
(the
meaning
of
words).
port
is
It is
extensively
to be done.
is
This
is
how
and apsaras,
torrent
is
composed
of rocks of gold
washed by the
of
down from
Brahmaloka, and
birds
(or)
and so
on,
Nor is
it
that
208
HARMONY
in the person
who knows
(the
meaning
It is
thus
meaning
of the
Aryan
the
city, is seated in
;
which
is
he goes with
May
cloth
born
(a
to thee,"
making the
dipped
in saffron water in
;
which the
infant's feet
(of
Devadatta)
stand on end, the eyes and the face bloom like the fully
blown lotus
earlier but
it
is
caused thereby
which
is
not
is
cognised,
understood,
And thus
because
of
its
This being
is
so,
nature of
Brahman
human
goal,
what
is
Thereby
is
is
this established
for content
the
texts
dispute have
what
53
rffT
5IfT
I:
HARMONY
is
209
existent,
know-
having colour
for content
Therefore,
self
it
so too are these (texts) ; hence they are so. " that is not so, since the has been well said
:
propounded
else,"
in
the
Upanisads
"
is
not
"
is
subsidiary
to
sat,
anything
The word
Upanisad
derived from
it
Brahman,
it
since, taking
the
non-dual
Brahman near
its
(one),
;
destroys Nescience
together with
impressions
he
who
is
known
therefrom
is
This
itself
he analyses
"
from the
Upanisads alone
of the
etc.
He
distinguishes
it
concept
"l": "who
kinds
For
distinct
from
the
four
substances
(the
generated, the
is
modified
etc.).
And
therefore, that
is
which
distinct
from
For,
it
is
subsidiary
be
may
what
for
can be attained
"
(i.e.,
accomplished) by generation
"
etc.,
example,
is
He
etc.
"Gold
"
18
is
to
be worn,"
that there
etc.
He
is
an oblation)
etc., for
no attainment
accomplishment) by generation
(again),
is it
not a subsidiary
210
not
in
HARMONY
the course of any particular topic (other than
(it
their own),
propounding the
And
it
Therefore,
it
is
who
occurs in his
etc.),
own
topic,
is
who
is
transmigrating
who
;
Be
this of
so,
means
knowledge,
;
words)
;
not
apprehended
it
hence
it is
hence,
;
cannot
intelligibly
it
how,
?
then,
this
can
To
is
"
he says
because there
is
the
word
'
'
'
self
in
is
that self
Though
not, as for
cow
yet,
etc.,
being,
it
is,
the luminous
self,
it
is
possible to
indicate
adjuncts,
in the
same way
gold
It
through
is
the
luminous self-consciousness
nor
is
it
and
organs
which
is
the
shine).
adjuncts, because
"that
self is
its
one, because of
greatness and
Brahman
and the
self
(Atma)
Now,
why
is
there not
?
3T?f:
'
gft:
HARMONY
Now,
"
I
211
since
the self
is
"
it
is
the
Upani^ads
alone.
the agent
who
is
present in
all,
equal,
is
the self of
all,
has not
portion
(of
"
To
this
he says:
and because
is,
it is
self,"
Luminosity
indeed,
the self of
substrate,
is
since the
world-delusion
be a delusion
its
when
is
the substrate
is
non-existent
never
when
as
the rope
non-existent
it
to the
rope that
is
a snake or a stream.
is
Further,
world.
That shining,
shines.'*
is
shines after
by
of
its
Nor when
the luminosity
of
the self
denied,
the manifestation
the
world
of
appropriate.
Therefore,
self,
because
results
of
the
impossibility
denying the
there
of
from the
Brahman, which
knowledge
not
is
the sphere
all
of
and
devoid of
adjuncts
this
is
the sense.
it
He who
is
Now,
since the
The
content of the
212
HARMONY
him
it is
Therefore,
to link
up as subsidiary
an injunction,
all,
And even
is
he
is
not what
to be
The
the
entire
host of perishable
modifications,
self,
up
to
self,
The
perishing,
imperishable
existence of
eternal
;
any cause
this
for modification, it is
it is
immutably
"
for
very reason,
;
by nature eternally
There
is
that
is
(Kafka,
I, iii,
11),
"
But
ask about
the qualification
telligible (only)
in-
when
what
is
revealed princi-
pally in there
is
the Upaniads,
things
is
mere rashness.
"
"
I
concept
common
;
to
it
all
is
people
it
is
agent, enjoyer
(sense)
and transmigrate
"
for,
only in this
that
the word
"
self
is
man
in the street
and by inquirers.
the
same
Veda
too,
in the
Upanisads
in
too should
apply
that
this
is
(sense)
alone,
not
the sense.
ff
^TT
qTT ifrf:
',
^T
ffit
^TTf^T-
If^T:,
64
f cf:
WT
ft 3?
flfej i|
HARMONY
He
answers:
213
"No";
the
is
"
I ".
Why
not
Because
"he who
is
is
1,"
the
agent,
he who
of
supreme
"
I ",
"this,"
what
is
said
though
in the
Having entered
selves
is
absolute,
yet
its
conditioned form
;
thej^a;
is its
witness
of
and
this,
means
knowledge,
he elaborates
the sphere
"
the Upanisad.
"
This
itself
is
Indeed, as
distinct
*
etc,
It
is
not possible
".
to link
(it)
up as subsidiary
to
an
"
injunction
Why
for
not
is
Even
The
self,
indeed,
others
are
the
sake of the
not
for
self,
And
of
thus
says
is
"
Scripture:
Verily,
the love
everything
is
everything
it
not what
is
to be rejected or accepted.
Indeed,
;
of
Brahman
is is
alone
is
nor
one's
;
nature what
to be rejected, since
cannot
be rejected
attained,
nor
is it
what
Hence,
prescriptions
contents are
what
are
to
which
is
opposed to that,
214
as their content
self alone is
HARMONY
consequently, of the entire universe, the " The entire host the truth. This he explains
; :
of perishable modifications
up
This
is
the sense
the
self,
indeed,
established by Scripture,
traditional
Code,
;
epics, purftQas
which
is
exhibited
by beginningless
that which
is
Nescience,
is
is
not
the
absolutely real.
And
absolutely real
is
of the modification,
it is
snake,
Hence
that there
is
is
the perishing of
stable nature.
this, which, as
self,
indeterminable,
is
of un;
The
however,
absolutely real
nor
Not
the
perishing of
all
is
self, just
as there
the perishing of the silver and the snake stopping at the real
The
self,
indeed,
is
of modifications
in the universe,
Nor
for the
it is infinite,
To him who says that there may be destruction, he says " The self, indeed, because of the non-existence of a cause for
;
perishing" etc,
Indeed, even a
Now,
let
its
own
nature be what
is
to
be rejected or accepted
may
be rejected,
41
And
tion,
it is
immutably
eternal/'
It
t^iw
m=iftfo
folftil
3Tif
iium ft
M-
HARMONY
That quotation too from those
"
of the sacred teaching,
Its
"
215
who know
is
the purport
purport
indeed seen to
to be
and
know
"
Religious Duty.
Further,
"
for
those
who
accept in-
about
besides
it
the
engaging
in
and
desisting
for
from activity,
sake of what
is
the
to
it
come
what
is
the
taught
be said that
of the three
kinds of modification
exists
consisting
of
dharma,
here.
Further,
is
since of the
of that, as in the
case of the
cannot be
by any cause.
Nor
is
Hence, this
is
said
The
of those
who know
the sacred
by some
that he
explains
who know
to
Where
seen
to
it
ought
be
be
"its purport
of
is,
indeed,
the
fruitful
teaching
216
HARMONY
though not an
act,
since,
the existent
is
instrumental
is
to
for
an act, the
the
only
;
sake
an
act,
this
is
not a
difficulty
is
even though
for
certainly
accomplish
its
an act
that
;
it is
for the
sake of an act
alone,
If it
is,
however,
purpose
with
this
much
the thing
does not
be said to be taught,
?
what
(good)
will
that be to you
The reply
is
the
By
which
is
hence there
is
no
in-
difference,
the desire to
know
Religious
is
topic,
it is
said
".
But
of
way
the function
Brahman.
Indeed,
constitutes
the topic, the expression of his good qualities does not exclude Vis^u Seaman's possession of good qualities,
The
and
of
prohibition has
thus, both
is
have
for pur-
Further, there
the statement
"
Since
Rifo^lfei
'
SET
HARMONY
1 '
217
if
Scripture
"
signifies
rites
etc.
Here,
word
"
signification
(artha)
expressed what
denoted,
what
is
to be done.
To
this
he
"
says
etc.
is
who
It
may
be said
is
to be significant in relation to
is
what
to be done
to be done, but to be
;
of service to that
which
is
to be
done
to substances
qualities
only
subsidiary to
what
is
to be done, not as
abiding in themselves.
teaching
say:
"An
injunctive
indeed,
make known
which
This
is
the already
existent, that
which
exists, that
will
come
is
into being
and others
:
of this class.
"
ln
what
said
(thereby)
an injunctive statement,
is
while making
known
"
to be done,
makes
known
etc.
for the
this
To
he says
it
besides the engaging in and desist" teaches existent things etc. This is
If,
what
is
intended
it
has
of
who
sense)
is
its
own which
subserves what
to be done,
of
Nor
is
the
purport
were
is
not seen
among
which express
their
own
218
sense, through their
HARMONY
having for purport a
common
fruitful
word-significance.
And
which
is
qualified
by
each
respective
significance
(of
the words).
"
As
is
said
Though the
word-signifi;
directly
effect
cance,
in their
activity towards
knowledge
of
the sentence-signifiis
an inevitable
the
And
intelligible
no rule as to their
is
to be done*
in
And
this
is
no defect even
having
Bhavyam (what
be done.
of
is
to
come
what
is to
Now, that
is
existent
into
which
what
to
come
being,
is
that
not an existent,
is to
since, in the
form of what
is
conjoined to what
to
come
also
what
is
come
is
he
says
it is,
with what
about (the
process
of
is
what
is
brought
fruit)
it
about.
With the
of the
form
of
things there
He
is
not the nature of activity ; this is the sense. " " though not an act etc. And thus there objects :
is
immutably eternal
this
i<nfw rwit*iPrf
j^fro
II
f|
I
11^:
^fcl
"
"
'Of:
"
^fcl
I
"
^1
f|
;
f%
HARMONY
is
219
is
the
idea.
He answers:
an act
"
"this
etc.
not a difficulty
even
Indeed,
the
existent,
than existent
rather
is this,
which
is
capable of achieving
thus, words,
And
which
without
syntactical relation
to
an
act),
Verily,
unseen (as
it
were).
And
are
extensively
seen in
existent, conditioned
by
being,
activity,
Thus, even
those which are related to activity terminate with (signifying) a relation alone
is
this
man
" for example, to the question Whose " ?" the reply is The king's." Similarly, there
;
are
those which
;
are
related
to
the
significance "
114
of
the
stem alone
these
trees ?"
the reply
is
Fruit-bearing".
man
or the trees
known by
the questioner;
rather
is it
man and
desired by the
known by
there
is
him.
And
it
words
significance
existent things.
be said to be the existent " " taught, what good "will that be to you whether teacher or
He
"
"
questions
If
it
220
listener? Therefore,
HARMONY
only that existent which
is fruitless
;
is
fruitful
and Brahman
as devoid of
fruitless,
since to that
which
is indifferent,
;
all
He answers
substance
The
reply
is
unknown self1
too
i.e.,
The word
is
and
is
"
(ca)
:
what
said
though Brahman
to
cuts
away
its
opposite,
is
transmigration, and
Further,
of
it
thus fruitful
all
is
what
"
is
to be done,
like)
brahmin
etc.,
is
not to be
killed,''
Liquor
is
not to be
is
drunk
done.
"
that they
is
have
for
purport what
its
to be
That which
is
to be done, having
volition,
limits defined
by volition,
cessation
tree-ness.
pervaded by
like
of
that,
s'wmzpa-ness
is
Volition,
indeed,
human
and that
its
is
And
content,
the
nature of something to be
of
accomplished,
must be a process
a
be)
later,
and helps
to bring about
something
else
(it
can
of volition is
that which
is
directly pervaded
by volition
and
is
of
no pervasion by
Therefore
"
:
it
is
that the
becoming;
through
for
them
activity
to
be
known/'
Though
ffrf
:
I
HARMONY
quality there
is
221
to
relation
to
what
is
be done in the
there
is
stage
when they
of
are occasioned,
yet, since
is
for
becoming,
itself,
to be done,
is
through
their
of
conjunction
novel
(rite
with
etc.)
is
becoming,
the
understanding
the
only through
or
quality.
of
Nor
is
is
it
that curds
etc.
are
contents
is
what
to
He
to
offer
He
to
is to
sprinkle
continuously";
for
its
is
be done has
the offering
of oblation
that,
Nor with
by
curds
"
as in "
He
to sacrifice with
soma
(-juice)/'
the statements
is
He
"
is
He
to sprinkle
with
here
ghee
too
become
is
re-statements
thereof.
Though
what
to
though not
complementary
to
uncharacterised
condition
particular
as
being the
is
bare
operation
(i.e.,
of a causal
(karaka),
characterised
defined)
by
;
causal
conditions,
etc.
such
as
substance
etc.
hence, substance
thus,
itself
are
of
complementary to that.
And
when
is
the process
becoming
its
is
prescribed, that
;
complements
hence,
complements
to
thereto.
And
thus,
the prescription
attaches
of
the
process
becoming
222
its
HARMONY
own
content being
thereof
prolixity,
otherwise established,
it
through
re-statement
etc.,
all
comes to have
for
purport substance
consequently,
in
Hereby
(rite)
is
refuted
the
view that in
"
etc,,
That dgneya
the prescription
its
which
for
is
on eight potsherds
the
has
content
connection
material
and
deity).
Now,
the
object
;
of
if
prescription
cannot be
for,
the agent of
its
the becoming
which has
in
existence
accomplished
cannot
be
an
agent
respect of the
;
becoming
agent
laid
is)
verily,
nor,
if
(the
non-existent,
is
an
injunction cannot be
;
on what
object
therefore
the
of
the prescription
is
the
operation of the
is
brought about;
and this
effort
;
operation
of this,
if
is
productive
force
(bhflvana), volition,
be
it
no cognition
is
to
content.
Now,
for content
sphere
operation
Indeed, even in
its
Make
a pot,"
is
human
effort
rather does
it
etc.
which has
and
for the
sake of the
which has
directly
The pot
"
"
I
HN^Icl
HARMONY
what
is
223
intended,
but
only
not as
the
"
the content.
As content,
etc.
however,
there
is
is
Hence
joined
it
is
that even in
That Ugneya
etc.,
what
is
en-
What is
" etc. ?
it
that
is
One should bring about (what is desired) through the agneya sacrifice ". Hence it is that the statements
said
is)
said in "
is
offered
(What
"
"
He who, knowing thus, performs the full moon sacrifice," " He who, knowing thus, performs the new moon sacrifice
of the
become re-statements
six
sacrifices
prescribed in
"That agneya" etc. Hence it is that only for this restatement of what is enjoined is there the connection with
"
the fruit in
He who
full
is
desires
heaven
is
moon
sacrifices ".
invariable
that
in
every
"
case
the
the
"
channel
not
"
of
volition.
if
And
thus
in
Kill
not,"
Drink
etc,,
its
there be
admitted something to
be done, then,
admitted,
(volition)
pervader,
volition,
would have to be
as
as
also
the
becoming
content.
l:5f>
And
thus,
Prajapati-vrata,
the
injunction
signifying
exclusion
kill
or not to drink,
it
have that
(resolve) as content.
final
And
thus
which there
(of
is
an occasion.
Nor
is
when
there
is
a possibility
direct
significance)
implication proper.
rising
sun
is
"
etc.,
since they
commence with
"
His vow,"
there
224
HARMONY
Further by statements like
"
is
A brahmin
taught.
is
not to
Nor is that
an
act,
If the teaching of
those
less,
would
result
brahmin
is
not to be
possible
And
that
is
not acceptable.
Nor
is it
to
assume
the signification
of the
is
own
nature.
And
this is the
there
is
an occasion; hence,
'
it
is
proper,
through the
signification of exclusion, to
1
"Drink not"
which are
of
what there
is
is
an occasion
becoming
non-existent,
volition pervaded
thereby
is
non-existent
and
that
is
non-existence
is
of
;
what
pervaded
is
thereby,
viz.,
what
state-
to
be done
hence there
purport
no rule that
is
all
;
ments
1
have
"
for
what
like
to
be
done
is
thus
he says:
killed
"by statements
'A brahmin
not to be
etc.
not cessation
itself
become what
to
be
done, or the
means
to
that
(cessation) ?
To
11
this
he says:
"Nor
is
that an act"
expresses what is to be done. This itself he analyses " If the teaching of those which are not for the sake of an
11
act
etc,
T ^ HT
3TIf
rT
T:
^
I
HT ft^H
fft
67
HARMONY
nature of the negative particle, that
non-existence of that to which
cognition of non-existence
is
225
it
it is
And
the
And
fuel
that subsides of
its
own
fire
whose
Therefore,
is
difference consisting in
which there
is
occasion,
which we consider
"
to be the
meaning
"
of the prohibition,
etc.,
brahmin
is
not to be
killed
etc.
in
all cases
to be under-
etc,,
human
Be
this
so,
is
Because
of
the
heard, there
to be
;
done
and that
him who
etc., is
effort
therefore,
that
voluntary
effort
of
the
is
;
mind,
the act
which
there
act
is
is
hence,
for
Nor
is it
possible to
assume
negative particle the signification of a nonas distinct from the indifference consisting
1
established act,
in
it
desisting
of killing/
is
not
possible?
"
To
this
he
says:
"
of the
connection
own
This
is
the
sense:
indeed,
the
injunctive
suffix
cognised
as having
226
for
HARMONY
purport
killing
this is
And
since
they
the
result
(even)
from passion.
Nor
is
there
enjoined
for
denial,
is
by
which there
is
occasion,
that too,
whose
nature
existent
indifference,
there
is
establishment as already
(in
abhava).
since
to
Nor
voluntary
effort
(what
is
to be enjoined),
have
signification)
(effort)
not proper,
of
the
being
re-statement
Therefore,
of
the
is
activity
that results
"
from passion.
what
restated as
kill,"
",
and
is
prohibited in
(i.e.,
the form
unprofitable
of
its
non-existence
;
nature)
brought
is
to
mind
the
negative
is
particle
not prescribed.
And
is
since
non-existence
to
itself,
opposed
it
and
if
appears as
if
to
be
accomplished
;
case of what
is
to be
accomplished
whose content
if
what
is
to be accomplished, appears as
;
itself to be accomplished
sense
of
something to be done.
And
particle
etc.
let
Now,
existence
of
what
is
how can
^
fei
flffifif
ffil
^R:
<w
HARMONY
To
this
"
227
he says
cause
the cognition of non-existence is the " of indifference ". This is the of the perpetuation
:
"
And
when
there
is
fever,"
person
if
so
or,
intent
;
from
the infant,
the
learner,
on seeing
this, infers
viz.,
It
thus
the
elderly
person's
my own
And
his desire
and aversion
what
is
which
are
causes
of
engaging
in
activity,
like
the desire
of
my own
Never
by the cognitions
of the
of
rather do
introspection as preceded
by the
is
because of
;
hence,
it
is
228
HARMONY
instrumentality to what
is
And
and
this
is
understanding,
generated
cause
hence
to
statements like
it
He
1 '
is
to sacrifice,
which prompt
activity,
is
the
is
word
to
itself,
operation
to
to
that
is
be done and
instrumental
what what
are
desired,
also
makes known
instrumentality
it
;
is
obligation to do
for,
is
these
two
not
otherwise
is
obtained,
and
of
what
not
otherwise obtained
the
sense
is
the word.
Where,
other-
however,
wise, as
the
in
obtained
even
"
etc,,
"
Drink
not
since
engaging in killing
associated with
the
negative
particle,
re-state
this
of the
two
in respect of evil,
which
their
not
to
otherwise
established.
desired,
is
Indeed,
instrumentality
as
what
could
is
directly
of
known,
otherwise
they
not
"
be
Therefore,
statements
purport
to
evil,
like
Kill
have
for
the
making
known
of
the
instru-
mentality
ness
through
re-stating
etc.,
the
obligatori-
established
by
for
passion
but
it
they
do
not
have obligatoriness
said
It
is
purport; hence
what
to be done.
the
cognition
of
case of
non-existence of
intelligent
are prohibited,
being,
though
considers
seeing
the
what
future,
superficially
attractive,
yet
cognises
the
fd
HARMONY
non-existence of activity, which
is
229
desisting from activity,
and desists
that
is
to
an
attitude of indifference.
Be
of
this so.
If cognition of
establishment
is
in
indifference, that
long as there
for,
he
who,
to
though
attached
other objects,
;
not one
who
cognises their
non-existence
establishes,
not, verily,
is
nor,
in
when
stand.
accord,
Therefore he says
like
is
"And
fuel
that subsides of
its
own
This
the fire
whose
being
understand
of its
root,
instrumentality to
to
evil
evil.
The understanding
instrumentality
and
itself
whose
fuel
has been
consumed.
existence
is
This
what
is
said
not in the
same way
as
;
the pillar
is it
(is
rather
as
as tortoise-shell
life
it is
is
the
by protecting
not that there
is
And
loss of the
warrior's
life,
when
of
the armour
removed
and
"
there
is
it is
no
attack
missiles.
He
concludes:
Therefore,
activity for
which there
occasion
of
"
etc*
Since indifference
(of
exists
knowledge
the
instrumentality
to
evil),
distinguished by
upalaksa^a,
vfe.,
230
HARMONY
As
for that too
what
is
to
be done would be
futile, like
etc,,
the statement
islands"
is
is
because profit
"
This
not a snake
".
Now,
it
who
has
Brahman, transmigratoriness
is
To
this the
reply
is:
realised
Brahman
as the self
possible to
show transmigratoriness
desisting from
Is
an activity
for
which there
is
occasion.
what
is
to
be done
of)
subsidiariness to
tion),
what
it
is
done
he answers
by way
is to
of conclusion:
"
Therefore, the
etc.
declaration
facie
of futility
final
be understood
The prima
and
and
subsidiariness
to
what
is
to
which do not serve the human goal but they do not have the Upanisads for content, since the
narratives
etc.,
is
who
think
of
in the
"
Upanisads
human
the words)
to be
TO
f%
flfti^is
ri
ft
ff
JUst
HARMONY
as before; because
of)
it
231
is
Veda
as the
means
of a
body
etc.,
there
etc,, it is
not
possible to
in
assume
same
by misery, fear
etc,,
caused by
illusory
knowledge.
holder,
found fear
by the
(possible)
theft
of the
wealth,
Nor,
done"
etc.,
view,
he recalls the
1
answer mentioned
earlier
Here,
u
:
Now,
(the
Brahman
"
"
etc.
The respondent
:
reveals the
concealed view
To
him
who has
understood
Brahman
as the self
is
etc.
knowledge alone
of
Brahman
tion
in intuition,
And
the intuition of
Brahman
is
232
HARMONY
because for a
in
same
freed from
This
is
declared by Scripture,
Him,
verily,
who
is
(Cftflwd.,
is
If it be said that
when
the body
destroyed, there
may
be non-embodiment, not
when
mind
as
aided
etc,,
reflection
satfja etc.,
the
is
intuition
of
whose source
music,
And
this,
while
out
the
of
magical
out as
presentation
universe,
roots itself
explained above,
similarity to
Hence,
is
but
the declaration
the
true
nature of the
And
Veda
as
the
means
of valid knowledge,
spoken
of as
",
the
non-origination
of
happiness and
of
misery:
etc.
Recites
"
etc.
This
is
declared by Scripture
is
He
answers:
asks:
a
"when
;
the body
destroyed"
"
is
etc, etc,
He
If
no
caused
ffrT
Mci
69
ft ft TK| l^
crflff^t
HARMONY
alive,
233
is
no
caused by illusory
self,
it
is
knowledge.
possible to
not
assume
its
way
the
than
through
illusory
knowledge, consisting
in
Non-embodiment
:
is
eternal,
said.
because
If it
it
is
so
we have
no;
because relation
because
it is
that)
to
a body
is
not
established,
result
reciprocal
to a
by
that.
is (like)
real,
life
by the
is
rise of true
As
for
of his nature,
cannot
be removed,
destruction
"
is
thus he says
"
:
Non-embodiment
eternal
Be
this so.
Being embodied
is
and
it
cannot
demerit
but death
234
HARMONY
blind.
And
because there
is
is
no inherence of activity in
If it
for
unintelligible.
is
be said that by
agency
is
intelligible
through the
payment
of
money
etc.
Not
for
the
self,
however,
is it
possible to
etc. as
the
By
this is explained
hence there
"
objects
:
is
it
no non-embodiment during
be said that being embodied
"
etc,
is
life
thus he
If
caused by the
"
"
That
relates to
"
the
etc.
for,
self.
He
"
refutes this
no,
Not
directly
can the
and demerit,
intellect
is
no
relation
body
he
who
desires
(to
establish) being
embodied
defect
''
(as
of
reciprocal
"
dependence
that
is
thus said
may
is
be said
True, there
is
To
this
he says
The assumption
f;
nfi^fcl
*f |fcf
3^1
HARMONY
Here they say
from the body
etc,,
is
:
235
etc.,
"
in its
own body
;
if this
be said, no
for,
whom
is
well-known.
is
For him
whom
"
This begin;
when from
particular merit
is
a particular relation
between a
self
and a body,
same
relation to a
and demerit
a prior relation
rise
its
the self to the body results from another merit and demerit
to
this
1
one he says
etc,
etc.
because there
is
no inherence of
activity'
He
He
proximity"
one's
"
self
:
objects: "If it be said that by mere " " " no." answers Procuring is making
is
own.
That
self,
however
"
etc.
As
who
etc.,
he introduces their
"
etc.
it
That person
whom
thus
well-known, he
vasty,-
mentioned
(in
the
words
prasiddha
bhedali).
And
the
here.
commentary on superimposition,
is
not explained
236
HARMONY
for
well-known
example,
if
mane
etc,,
and
cruelty,
word and
whom
known.
is
not wellof)
For
one
can be caused
for
example, in respect
" This is a post," the word and in twilight, in the form " " man have the post as content or for concept of
;
some
"
unknown
is
reason
are determined
in
the
form
This
silver ".
how can
the word
as distinct from a
man
" in of
the form
a
this
is
a post," the
man due
to doubt
have the
there,
indeed,
is
the attribute
of being a
but superimposed.
Having
or, for
example, in
When
is
shining
substance
while
there
similarity
to
nacre
and
is
silver,
there
why
:;
rKT2TTi:
fin
^fcl
HARMONY
and concept of
"
I,"
237
which
etc.,
secondary
who
etc,,
"
in respect of the
body
is
but illusory,
which
strate
of
is
appropriate in
two ways
for,
there
is
seen a subis
with
common
attributes, while
(i.e.,
there
absence
of valid
cognition
or non-cognition
of
any means
also
knowledge,
there
is
favourable
of
or
unfavourable);
particulars,
because
memory
both
since similarity,
which
is
arouses
to
the
both.
common
Therefore
it
is
said:
is
"for some
unknown
there
is
reason."
Though
common,
and since
its
effect,
is
not
by the
self
Even common (to both) this is the idea. learned men who have discriminative knowledge of the
:
"
and the
"
not-self
;
for
those
who
and reflection
that
whom
1
not risen.
distinction
And
because there
of
is
no
is
The sense
the rest
not obscure*
238
HARMONY
secondary.
not
Hence,
since
"being embodied"
it is
is
non-embodiment.
is
And
thus
there
:
is
Scripture
whose content
the
Brahman-knower
lies
"
on the
ant-hill,
in the very
same
way
"
lies
this
immortal
iv,
life, is
Brahman alone,
light alone
(B?h., IV,
it
7)
without eyes as
it
were,
mind as
it
it
were."
There
is
"
What
is
who
is
no
engaging
in
any
activity,
in the case of
is
realised
Brahman
there
transmigratoriness
as
before;
he,
however,
who has
Brahman
this is faultless.
And
the
"
in the matter of
non-embodiment during
life for
wise
thus
Code
And
"
etc.
:
This
"
is
easily understood.
He
concludes
Brahman
as the self
5rrTt
srffa
H^RRT
w:
ffcl
HARMONY
239
and
contemplation
is
to
hearing,
Brahman
stop
like
subsidiary
with
its
own
existence,
not so
because,
purpose of realisation.
the realised
Brahman were
an injunction
but
it
is
not so
because reflection
"
Now,
it
If
Brahman
would
etc,
be, alas
;
the
of the prescription
for
of
reflection
hence, the
Vedantas have purport the injunction of contempla" " Again, as for the tion restating this, he condemns it
;
:
statement
is
"
etc,
Even
of reflection
(but)
that
is
thus said
"because
Brahman
realisation
contemplation
Why,
of
then, should
it
not be an injunction
alone
"
in
respect
reflection
"
etc,
etc, ?
To
this
he says
If the realised
Brahman
That
reflection
and con-
the fruit
of immortality,
240
HARMONY
Brahman does not come
to
of realisation, Therefore
have
virtue of being
;
contemplation
and
established that
sacred teaching as
VedSnta
of
texts,
And
this
mencement
that,
in
the form
1
desire to
for
know
Brahman,'
is
intelligible.
had
purport an
of subsiis
diary
rites,
like
pounding, sprinkling
that too
unsuitable, since to the self does not belong (the attribute of)
for
propounded
in)
this
"
is
the sense.
He
Therefore
etc.
And
existent
thus,
the
Upanisads
having
for
purport the
of the sacred
teaching,
difference
other
of
content
difference
in
the sacred
"
teaching,
the commencement
to
know Brahman
"
Then,
;
intelligible
If,
thus he says
it
And
etc.
however,
were otherwise,
it
consequently,
teaching
thus he says
it
had
for purport
an injunction
3Tn<?t
s?TO5
61
'Flfif
HARMONY
injunction
241
"
desire to
know
would
And
:
had
to be begun, it
Then
know
Duty," like
"Then
know what
(PM, IV,
i,
1.)
The
of
the unity
(in
of
Brahman and
teaching)
;
the self
it
not premised
that sacred
(another)
hence
is
stands to reason
that
sacred teaching
14
begun
"
:
form
desire to
know Brahman
",
There-
fore,
am Brahman
'
of contemplation
etc,
of being of the
nature of an existent
self other
the
oneness of
Brahman and
"
the
tion thereto
'
thus he says by
*
:
way
"
of conclusion
etc.
There"
this
fore,
am Brahman
in this alone
By
the word
"
Injunctions,
means
of valid
knowledge
in
respect
(i.e.,
of Religious
Duty.
And
these,
have as content)
differences
rise
to Religious
is
cannot,
when
there
be based on those
(differences),
is
because
of opposition
This
is
the
242
HARMONY
and
all
injunctions
other
is
means
indeed,
self,
when
is
there
which
can
those
be
fit
means
of valid knowledge.
:
When
sublation
body
etc.,
how can
the
thing to be
am
of the nature of
to be sought, there is
is
knowership
the knower
What
from
to
be
sought
is
alone,
as free
sin,
defect etc.
is
As the cognition
to
assumed
be valid know-
ledge,
even
so
is
this
empirically
valid knowledge
self.
means
but of
all
of valid
all
knowledge
of valid
in
respect
;
means
knowledge
"
of
other
means
is
of valid knowledge/'
etc.
Why ?
Not, indeed,
when
there
there
is
the realisation
In non-duality, indeed,
object
;
of
and subject
nor
nothing to be done
nor instrumental-
for the same reason. That is thus stated ity, " " " and which are devoid of a knower ". in and
by the
To
knower
:
this
138
"
etc.
The conceit
feels
of the self
secondary,
As one
miserable by
cl: 1
ff
w
:
ft
HARMONY
one's
243
own
own
happiness, so too
;
does one
(feel)
by what
is
is
hence
it is
secondary.
difference
is
But there
established in experience,
"
Hence,
(the
it is
seconof of
dary (figurative) as in
a country of that name)
The Vahlka
is
inhabitant
an ox
etc., is
".
it
is
an
Thus,
is
this
march
of the
there would be no
march
self,
m.,
hearing, reflection
That
is
thus said
etc."
that
the sense of
there
is
mine
",
When
non-existent,
the sublation
of body,
organ
etc,,
as
also
the
And
ment that
this
am
of
the
1'
nature
is
real
Brahman,
of
thing
to be
done
is
which
of
the
nature
an
awakening, that
"
that too,
bility ?
how
this
to say, the intuition of non-duality, " can (it) come about ? Whence its impossi-
"
To
to
he says
that
is
be
sought, there
is
self/'
This
(knowership)
synecdoche;
distinction
244
HARMONY
valid
of
knowledge,
object
is
of
valid
knowledge
and
This
means
is
of valid
is
knowledge
:
also to be understood.
is
what
said
of
the cause of
the intuition
it
;
non-duality,
is
since
it
invariably precedes
therefore,
when that
is
non-existent,
the effect
is
not
produced,
Nor
self
;
knowing
knower
tion
thus he says
as free from
What
is
to be
sought
is
the
alone,
sin,
defect etc."
The
illustra-
of the
necklet round
one's
stated.
Be
this
so.
From what
is
non-valid,
how can
there
To
this
is
he
says;
"As
to
the
cognition
of the
the body
assumed
so
is this
The terminus
"
"up
to the ascertainment
of the self
this
is
up to the intuition
This
is
of the nature of
is
Brahman
the sense.
what
said
even by those
it
who maintain
must be
is illusory,
it
since
it is
And
of this
should
be admitted that
that
it
the cause of
all
valid knowledge,
and
march
of the world.
This
is
the
mode
Nor
for us
is
this
As
for
is real,
that
is
is
of
As
for Nescience,
f|
62
qqfri:
HARMONY
whether
no
"
it
245
is
unintelligibility
whatever,
So
too
says
Scripture:
passing
through Knowledge,"
Therefore, everything
is clear,
NOTES
PAGE
2
1.
Vacaspati, like
of
the
Nescience.
These
The former
Kara^a-'vidya
is
Another name
for
it is
mdla-'vidya.
As contrasted with
it,
ignorances.
2.
smile,
This
is
Paramaslva,
with
of
whom
see
the
Saftkara
3.
233,
and
The
six angas
of the
Veda
are
phonetics,
prosody,
etymology,
grammar,
astrology
and
ritual;
the
the
six
particle ca
The
aftgas
of
(Bhava)
are
omniscience,
248
NOTES
resources,
(imperishable
properties)
ten:
knowledge,
non-
self-knowledge and
controllership
thus
the
Kalpataru.
4.
Amalananda takes
of
this
expression to refer to a
deity
fond
sesamum.
From
Kalpataru
to
the
the Sun.
another
;
name
for Karttikeya or
HIP,
II,
107)
in this
identification, he
5.
Secondary
be so,
Vyasa
is
said
to
because of
others, in virtue of
(creators).
which they
The
to
RjuprakUs'ikd,
the
attribution
of
creatorship
Vyasa on the
Visi;u's cognitive
Pura^as
the
first line.
6.
The
;
bhasya
of
Sankara
is
clear
to
outward
appearance
shows
its
PAGE
7.
/,e,,
condition or cause
fire is
smoke
the
pervaded
(vyapya).
is
That
the
which
is
more
extensive
(adhika-detfa-vftti)
pervader,
and that
which
is
They
where the
present
relation
is
is
reciprocal
The
pervader
in
the
case
the
NOTES
inquiry,
i.e.,
249
lack
of
condition
of
the
knowledge plus
That
is
to say, the
of the self
PAGE
4
9.
The
intellect
it,
is
the
determinative
faculty
certitude
belongs to
It
is
(manas).
essential
remember that
all
these
own nature
unconscious.
PAGE
10.
The usage
;
"
You
very
rare
6
PAGE
11.
That
is
to say, present
:
it
(avabhasayanti) as of
Pjuprakas'ika.
is
What
of
is
here meant
being
The
its
PAGE
13.
of attributes there
must
be either superimposition
relationship
other.
their substrates
or such a
reflect
between the
latter that
one
may
of
the
and
attributes ?
(p.
The quotation
280).
PAGE
14.
before
any
as
250
inference
NOTES
etc.,
verbal testimony.
of perception.
when they
this
are perceived.
For
is
his
arguments in meeting
contention, Vacaspati
indebted to
Ma$dana MisTa
The example
is
may
be paralleled by the
significance
brought
about by
emphasis.
;
but
when imposed on
the
different
;
sentence
differs
validly
superimposed.
PAGE
15.
This
is
is
statement
of
ffabarasvamin.
The
"other"
16.
PM,
The archetypal
explicitly laid
down by
Scrip-
rites
called
their subsidiaries
Where, however,
for the vikfti,
down
an auxiliary
when
there
is
an express prescription
p.
17.
TantravQrttika,
819.
PAGE
10
"
18.
rite,
The word
"
agnihotra
rite.
is
is
the
name
of a particular
rite called
an obligatory
There
another
the
NOTES
which
is
251
not obligatory, though
"
kuijcjapayinam ayana
agnihotra
".
The
word
is
of the rites,
down
other.
iii,
On
PM,
I,
iv, 4
II, iii,
24
and VII,
11
1-4.
PAGE
19.
That
"
is,
in the cognition
am
but cognising
".
PAGE
13
"
20.
There
is
am
the
is
none the
less
due to the
;
that
why
21.
it
is
is
a fact, though
The Sanskrit
"
adhyasya vyavahSrah
u
involves
"
adhyasya
is
This
for
is
justifiable
common agent
22.
both activities.
is
this justification.
identifies
While
Vacaspati
mithyajfiana
with
cosmic
ignorance.
He
splits
up the compound
diffi-
mithya
and
ajfiana,
see the
Introduction.
The author
commentary
on
the
Pancap&dikn,
justifies
Padmapada's explanation
252
of superimposition
NOTES
would be
to
[Pp,
1548, N. 23-25
fallacy
of
commit the
self-dependence (Etmas'raya).
pati
just
But as
Havana
and Vacas-
are
full intelligibility is
in the case of
Nescience
PAGE
15
23.
The
bhasya
is
says
that
the
empirical usage
(vyavaharah)
But
if
that
were
have a cause
lessness
superimposition,
superimpositions.
But
this
is
itself
an
effect
of
prior
no beginning
is
The
that
what
is
here intended
beginning that
may
we have
stream.
a continuous process
Such beginninglessness
as
called karya-'naditva or
pravaha-'naditva,
contrasted
with
svarHpa-'naditva,
jlva, Is'vara,
and
its
(reality)
consists
e.g.
in unsublated
the
the introduc-
PAGE
18
25.
This
in
for
view
(or
it)
eomes
criticism
the
hands
of
Kavitarkika
P. 18,
N. 26-27]
HOTE8
of
253
Cakravarfci
Nfshpha Bhattopadhyaya,
whom we know
views in the
summary given
of his
chapter
of
the
Siddhantale&asangraha.
:
The point
If it
;
does not,
if it
no
does,
be
is
yellow,
as
if is
it
were gilded.
"
"
What
the
Cakravarti
in
criticising
an
illusion,
functioning
to
of
is
intelligible,
according
him.
Bh&matl
whether
his
Vacaspati
recognises
two
psychoses,
;
though
language
suggests
briefly
such recognition
refers
but
Appayya
to
Dlksita
who
in
the
it
Parimala
the
An
"
is
interesting
question
in
relation
to
this
experience
for
of bitterness
bitter,
but
delusion caused by
that
is
bitter?" One
explanation
the
is
that
of
the
bitterness
life.
is
imported from
9
experiences
a prior
Of. SLS,
pp.
204-205
(Kumbakonam
27.
edition).
in
advaita
Vacaspati
seems
to
hold
in
common with
that
but the
There
original
is
a difference of opinion as to
is
whether
the
itself
apprehended
but in a
254
different
or
NOTES
place
tP. 18, N.
27
is
present in
its
own
proper place.
that
Padmapada
those
who
view
of
maintain
the
latter
are
patently
p. 23).
contradicted
The
latter
that
must be part
his
inheritance
it
Havana,
criticism
is
as
otherwise
could
come
in
for
to the original
where
support
original
is
and apprehend
the view
itself,
it is.
of
that
what
"
apprehended
is
image
The face
is
not there
"
not
The
face
is
not
".
As
*
regards Vacaspati's
rightly
own
the
exposition,
Appayya
DJksita
remarks
in
non-apprehension of the
all reflection,
not essential to
since
it
is
the
tree
where
is
really
located.
The doctrine
that the rays from the sense of sight are turned back
who
Neither
the
theory,
of
course,
of
corresponds to the
modern
which
physicist's
notion
of
reflection,
according
to
the
rays
the
sun
or
The most
identical with
the
original
vidyacarya
father)
(probably
Rafigaraja
Appayya's
a fictitious
who
holds
P. 19, N. 28-30] of
NOTES
like
255
creation
Nescience,
It is
not
the mirror.
Children and
take
the reflection to be
an independent
entity,
(ii)
The
reflection
does
of tho
original.
The
reflection
reflection
of the
moon
we
cool,
(iii)
When we
look
at
calm sheet
our
faces,
of water,
The only
possible
explanation
pass
that some
the
through
reflecting
this
medium while
others
are
turned back.
the rays
?
Whence
much
stronger rays
us to see
pp, 268-280
SL,
(Kumbakonam
PAGE
19
"
"
28.
gandharva-nagara
etc.,
is
delusion
of
cities,
buildings
29' (a bilious
It
is
bamboo as a
bamboo.
"maruu
rays
of
11
.
marlcika-nicayam
is
literally
a body
of
son's
appearance
"
water);
it
is
therefore
rendered
here
as
mirage
The
ftjuprakas'ikft
takes
"uccBvacam"
256
NOTES
mean
"
"
marlcika-nicayam," the
whole
compound
meaning
"the
unspeakably
"
;
intense
commentary
"
according to this
"
uccavacam
means
vacam agocaram
or
atyadhikam
".
PAGE
20
"
31.
bhava-'ntaram
"
abhavo
hi.*'
however,
"
it
followed by
".
"
purastat pratipaditah
not by
kayacit
tu vyapeksaya
The whole
line as here
quoted occurs in
v,
the
129, p. 14,
Madras
It is
own
quotation
from Mandana,
PAGE
21
32.
Cp.
karya-kara^a-bhavad
va
svabhavad
va
niyamakat
avinabhava-niyamo 'dars'anan na na
33.
dars'anat.
p.
The
verse
is
476,
This view of Kumarila, which treats existence and nonexistence as co-existent aspects
of
everything,
is
to be
distinguished from
any
kind
of
reality
existence
the ground
itself.
The
line
"bhavaseems to
it
'ntaram
abhavo
to
'nyo na
kas'cid
"
anirflpa$at
some extent
not
is
infrequently
;
mistaken
for
an
expression
of
the
Prabhakara view
Ways
o/ Knowing, p.
The
ascription,
NOTES
is
257
Kum&rila's descripp.
however,
is
tion of his
also the
own
position.
v.
245
Vibhramaviveka,
where
this line
is
own
position.
PAGE
22
34.
PAGE
25
"
35.
Expressions like
"
long-lived one
"
"
and
beloved
of the
Gods
more particularly
PAGE
27
"
"
36.
True," that
is,
literally,
correspond to their
objects."
Correspondence
for the
is
It is difficult to
it
ever understood
to
characterised as representationists.
PAGE
30
37.
of
PAGE
31
38.
seems
to
PAGE
32
39.
The Nynyakavika
Vidkiviveka.
is
Vacaspati's
Commentary on
Amalananda
258
of the Kalpataru gives a
in the Nyftyakayiktl.
is
NOTES
self-evident, not
Not
first
the object
object.
rather does
it
stancy,
efficiency
effected
etc,
should be
first
?
appre-
hended.
by another cognition
Then the
an
infinite
regress.
If
for the
cognition, de-
its
validity,
And
the validity of
not that of the
why
as well ?
The Brahmatattvasamlkfin
later
is
referred
to three lines
Mandana,
PAGE
34
40.
The
Rjnpraktis'ika
"
reads
means
If it is manifest,
is
it
which
non-inert,
is
PAGE
41.
That
is
to say,
we
NOTES
as. the
still
259
analogy
applies.
PAGE
38
For, then, the plurality of reflections of the sun
It is to
42.
be noted
is offered
by the
of
with
view
to
show
the impossibility
superimposition.
PAGE
41
Chund., VI,
iii, 2.
43.
44.
There
is
wherein
jlva-hood and
object-ness
(visayatva)
alternate,
The content
an
earlier superimposition
may
jlva
may become
42
PAGE
45.
46.
Svet.,Vl,U.
"
"
"
is
Praudhi-vada
".
sometimes rendered as
in
an
extravagant argument
It is
assumptions
its
though
It
really
untenable as sug-
gested by
synonym.
has no
main
in the "
of
God
S&thkhya Sfttras
".
is
said
by Vijfiana Bhiksfu to be
praudhi-vada
45
PAGE
47.
is
self,
which
this
is
pure intelligence,
different
64,
intellect
etc.,
is
what
is
to be
260
NOTES
;
[P. 49,
N. 48
apprehended
tion,
this
final cogniis
it
which
is
of the
it
same
is
class of reality as
what
removed
requires
thereby, though
its
own removal,
The
is of itself the removal of Nescience, since nothing else remains to be acquired or done for this removal. But even
is
is
it
through remov"
obscuration caused by
cognition
may
be spoken of as
knowledge
only deri-
vatively or secondarily.
PAGE
49
48. "
The reading
pravartante
"
is
pravartate,"
for.
though
As the
"
to be
why
it
evident
both from
it is
mentaries that
"
pravartante
is here in question. The reading has been adopted in the present text on
:
30
22
19 (Malayalam script).
It is
explanatory of the
"
"
first
question.
The
"
first
'
'
question
is
why
own
is
The atmanepada
is
upadatte
for his
benefit.
The
should
obvious
complement
"
of that
question
why
NOTES
261
nature functions
benefit of Spirit,
But there
evolutes
is
another possibility
function, not for
that
one's
prakjti and
benefit,
its
may
it
any
is
their nature.
The second
question
This interpretation,
is justified,
nay demanded,
"
etc.
by the force of
eva
in
One
may
also
note in this
(in the
"
Vacaspati adhiqihUnam
Padmapada,
Anandagiri
".
and
Govindananda take
in the
to
mean
mean
:
"
locus
"
The sentence
no functioning,*'
PAGE 50
49.
The
"
etc,
words
of
the
"
Bhasya
"And
without a
".
knower
imply also
a
The need
has
for
been
it.
already
and there
is
is
no need to
repeat
What
because
is
shown
here
position,
of
PAGE
53
50.
sacrificer
PM,
III,
vii,
18.
The question
personally
including
all
is
whether the
(yajamSna) should
sacrificial
it
engage in each
subsidiaries
or
act
of
ritual,
if
whether
will
suffice
The
himself
view
all
is
that
rites,
should
is
engage in
to
the
;
the
fruit
declared
go
to
him
and the
262
to
NOTES
necessarily goes
fruit
that
agent
rites.
who
is
implied by
final
The
view
is
officiating priests
tftviks)
have
futile
if
the
rites
himself.
The
is
the
understood to go to him
;
who engages
sake
and this
is all
that
is
PAGE 56
51.
what
to
be accomplished
wherewith
and how
In the
it
hawk
as
because
the
out
enemy even
the
quickly
as
hawk would
the enemy
is
pluck
enemy's
eyes)
injury to
this
what
is
to
be accomplished,
But
cannot be in the
it
conflicts
is
with
ail
beings,
It
at best a
One
not
this,
fulfilled
Despite
observed
the
injunction
the
hawk
it,
sacrifice
is
by those
who
i.e.
those
who
PAGE
61
52.
PM,
I, ii,
40.
PAGE
62
"
53.
The inner
self
alone
is
"
The word
mukhyft-'rthafy
P, 65,, N. 54]
NOTES
"
263
or
"expressed"
".
as opposed to
self,
secondary" or "implied
is
sense
The inner
however,
"
That
"
and
thou
in
That
thou
art".
more than
non-figurative
PAGE
65
"
"
daridl
54.
presan anvaha."
ca
Scripture says
"
maitra-
varuriah actually
presati
offers
'nvaha ca.
oblations,
the
and the
hott priests
have the
as soon as
come up
are
ready.
On
himself
ready,
from
the
are
latter,
with
the
former's
consent,
"
gives
as'ravaya,"
the deities.
is
When
that
fact
communicated
the
adhvaryu
".
by the
astu sTausat
The
first
these formulae
is
called
anuvacana.
to
the
maitra-varuria
from
it
text
later
already
"daijdl
mentioned.
When,
therefore,
is
presan
anvaha
(the priest
having a baton.
the
statement
would
is
wholly
futile.
Hence
the
importance of what
But
brahma-jijfiasa
".
264
NOTES
66
"
55.
PAGE
man-badha
"
etc.
;
i,
6.
This
man, badha
consonant.
from
mnn
rule,
we
get
maman
;
this,
in
becomes mlrnUn
and
this
11
becomes mlmfimsti.
PAGE
70
56.
PJf.1,1,1.
PAGE
73
75,,
1,
57.
14.
iv, 21.
58.
59.
(l)
Brh., IV,
Manusmrti, VI,
the
35.
The three
obligations are
(2)
to
Gods,
(discharged by sacrifices),
to
the
fathers,
(3) to
(discharged
by
the
observance
brahmacharya).
The two
Manu,
II,
srnjiis
cited
few
28 and Gautama,
VIII,
On
PAGE
.
74
"
"
60.
samyoga-pjthaktva
relation.
is
literally
a two-foldness
(i.e.,
a difference) of
to be in
two
relations,
of
which
it is
enjoined.
E.g.,
is
there
to
tie
are
two
texts
khadire pas'um
1
badhnati (he
and
"khadiram
vlryakamasya
yflpam
karoti
(he
who
P. 75, N. 61-63]
desires
to
NOTES
is
265
of ebony)
".
virility
make
the stake
As
as
subserving
the
desire
is
for
virility,
it
There
no inconsistency
yoga-pythaktva).
61.
iv,
32,
It
is
worth
noting that
is
Havana's
hold
interpretation
of the
horse-analogy
both
He who wants
to go quickly
gets
of a
horse,
distance.
The use
;
rendered by a horse
62.
"
are
the
results of
two
varieties of auxiliaries,
said to be a remote
rite directly,
auxiliary (aradupakaraka)
e.g.,
a proximate contri-
butory
the
or
samavayika-upakaraka).
rite
Where
subsidiaries
are
expressly mentioned by
by direct teaching
another
rite
which
is
its
model,
to
be
obtained by transfer
(afcides'a).
For a
sections
182-191.
See
list of
corrections.
PAGE
75
63.
dars'e^i
similarly
the agneya
with
two other
rites
constitutes
the paurijamase^i.
of three
266
bring
this
NOTES
about
fruit
[P. 78,
N. 64-65
heaven
after
as
the
ultimate
fruit,
But since
comes
as
much
as
soon
they
to
in
are
performed,
;
an unseen potency
is
(apGrva)
rites
has
it
be assumed
this
produced by the
and
turn produces
;
heaven.
But each
rite
it
is
with
of
their
subsidiaries
that produce
each
these
perishable
rites,
the result
an apQrva which
is
final
bute.
rites
Now,
the
to
it
samit
is
the
name
rites
of
one
of
the
subsidiary
;
the three
main
its
of the dars'a or
is
paurjjamases^i
produces
the
contributory
to
is
parama-'purva
by
etc.
the
agneya
etc. It
may
and
the
generation
of
their
appropriate apQrvas
are necessary.
etc.
But
it
is
agneya
In the
even
without
performing
the
samit
etc.
made
of rice flour,
we have
a different relationship
these depend on
the purodas'a for their very existence, not merely for their
fruitfulness.
64.
sacrificial
The
mortar
in
which the
is
rice-grains
for
the
cake are
pounded
purified
by sprinkling.
PAGE
78
65.
For
the
is
school
of
verbal testimony
ledge.
not of itself a
The
P. 78, N, 65]
NOTES
267
through
testimony,
reasoning thereon
and so on.
As
Vivararia
may
An
"
example given of
tenth
"
this
is
the statement
Thou
art the
on crossing a
reckoned up their
himself
total
number
as nine,
each
enumerator leaving
the enumerator
"
is
When
the words
Thou
full
and
immediate certitude of
man and
The
of the
whole
party
being safe.
seem
is
the idea,
is
Of
Brahman, though
of itself
immediate, mediacy
apprehend-
ed because of delusion,
And
self
the
immediate
to
psychosis
of
1/
that (organ)
is
established
self.
be the cause of
intuites
its
which
same way
prior
the
is
experience
oneness
implied by 'tbat-ness'
;
and 'this-ness*
').
(in
the
recognition
is
This
is
that Devadatta
If cognition
maintained by some
268
advaitins,
NOTES
e.g.,
IP, 78,
N. 66
whose content
is
the
self.
Even
in the case
of
Thou
from the
sense-organ
as
aided
by that
(statement),
Further, the
immediate
Scripture).
for,
Nor does
it
is
extrinis
sic
sought (only) to
*
of invalidity.
This
But
from
it
is
verbal
is
testimony
directly
'
arises
only
in
the
form
'
'that
which
is
immediate/
not in the
form
Brahman
mediate
remains
not delusive
thus, everything
is
is
clear."
One
tempted
is
to think that
but a distinction
is
difference.
Even
to cause
said,
should
be
proximate
immediate.
May
i.e.,
not
this
proximity
66.
mean proximity
According
is
to a sense-organ,
the mind ?
veiled
to
Vacaspati,
what
;
is
by
Nescience
tioned
is is
the conditioned
;
Brahman
for,
the uncondi-
flawless
it
What
also
be
conditioned
is
Brahman.
In veiling and in
manifestation there
and
what
enters
into at
conditioned.
But
the
Pi 82, N. 67-68J
NOTES
is
269
the
conditioning
such
by
its
existence,
constituting
an exception to the
as
general
that
to
condition
operates
such only
when
on
known
topic.
be such.
this
than material
for,
is
the distinction
is difficult
to
make
out
between what
and what
is
Brahman
Brahman,
the conditioning.
PAGE 82
"
67.
The expression
of action
bhinna-karmata
"
formance
suited to those
who
are different,
who have
in
human
beings
actions,
".
Vacaspati's account
is
while
embodied
(jlvan-mukti)
In the present
exposition
he
Havana
saint
is
he
is
siddha.
But
later
on,
in
commenting on IV,
15,
jlvan-mukta
is
He
also
context, he
270
impressions
postulate
alone.
HOTBS
As
noted
of a
the
is
Introduction, to
the continuance
body
not the
same
as
the
body.
If
it
the
latter
be
necessary element of
be
difficult
jlvan-mukti,
would
indeed
to
avoid
is
the
son's
assertion
of
his
mother's
of
barrenness.
prohibitions,
Vacaspati's
ingenious
explanation
how
leanings
towards
Mandana's
The more
mechanism
released self
so attuned that
it
cannot possibly
go wrong.
This
is
That Vacaspati
is
48
(p.
626)
For him,
everything
who
of
knows
the
difference
for
from
is
intellect,
him who
of
devoid of
is
the enjoyership
of
karma, there
thus, there
no
not
eligibility
respect
karma.
And
is
(for
him) acting as he
is
him who
is
is
devoid
of conceit, there
This
very different
for
an act of faith
in the
same manner
as prescriptions.
69.
PAGE
83
70.
Kaivalya Upa.,
I,
PAGE
84
71-
Satapatha
Brthmwa
XI,
ii,
6, 13.
NOTES
i,
271
Jftf$<?.,
PAGE
85
73.
Bhagavad-Gm,Vl,S.
PAGE
86
Jftbala., 4.
74.
75.
Jara-marya-vada
age
(or illness for
etc,
When
one
is
about to die
of old
ceremony
(prayatfcitta)
prescribed
this
is
what
is
meant
by
the
prescription
is
about
also
jarS-mararia.
;
The
this
a prescribed rite
"
what
",
is
referred
to
in
the words
being reduced to
ashes
In the
case
of
those
who have
the son
is
performed
enjoined to
sacrifices
perform
sacrifice (antyes^i).
Jara (old
well.
age)
is
synecdochic
to
is
for illness
There seems
have been a
reading
mean
case
that which
of
(
is
enjoined
(vadhyate=vidhlyate) in the
etc.
arthe)
PAGE
88
76.
Sequence
sense
may
the
of
be
settled
by direct statement
in the texts
is
UrutO,
(patha),
(artha),
order of mention
the position
(sthana),
to
be
settled
the sequence
procedure
The
first
of
these
is,
of
indication.
Direct statement
"
in
may
be by the participial
(g?hl
-ktca
suffix, as
is
bhntva), he
to
become a forest-dweller"
It
has
been said in the text (of the Bhamati) that such sequence
m
is
NOTES
by
the
disregard
of
tP, 88,
H. 76
if
sublated
sequence in "Or,
of sequence
is
artha.
The
about
the
performance
of
agnihotra.
requires
material,
would
be
natural to prepare
this
before
should
come
therefor and
This involves
of
cases.
it is
so that
it
may
is
three at the
new
moon.
They are
and
(1)
anubandhya,
(2)
the
agneya,
a set of subsidiaries
are
(prayaja). "
These
yajati,
samido
yajati,
tanttnapfttam
yajati."
ido
yajati,
barhir
svahakaTam
order alone
or
in
any other
The answer
is
that since
mention,
they
should
P. 88, N. 76]
NOTES
in
273
They
are
learnt
injunction to study
Veda
purpose
recalling
known
but also of
them
to
mind
for the
there
is
all
the three
animals,
the
agnlsomlya,
the
bandhya
have to be
offered
On which
be offered
On
archetype
to
after collecting
the
this
its
soma
cup dedicated
the
Atfvins.
is
For,
in
animals
moved out
of
two days
And on
the
to be
approached
first,
offering
of that
animal belongs
eminently
to that day
archetype,
it
understood to follow
immediately on
the
filling of the
The other
order
two
animals
may
them
approached
either in the
belonging to
Thus
is
Sequence
settled in
among
with
the
that
subsidiaries
in
is
may
the
be
conformity
(mukhya),
vals
When
such an order
subsidiaries
adopted,
their
between
the
and
respective
some
oases,
all.
The
offerings in the
&gneya
etc.
274
the ghee
left
NOTES
over from the fore-sacrifices.
[P. 88,
N, 76
The Bgneya
;
comes
ling
of
first
the sprink-
the
If
order.
between the
sprinkling of
at
all,
it
and
its
no interval
These have
It is a
first.
to be approached, sprink-
up and so on.
is
animal
approached
is
approached
for,
then,
it
What
interval
there
is
is
unavoidable.
Hence,
each stage
all
the animals.
is
first
stage (sprinkling)
over,
The prima
view
is
it is
mind
stage
final
to
remember the
original
may
view
The
first
opera-
When
simultaneity
it is
is
is
adopted
only because
inevitable, delay in
be reduced to a
minimum
for each
animal there
may
be
;
This
is
It is, of course,
NOTES
is
m
than the preceding
final
leas conclusive
The
single
result
is
the
supreme unseen
butory.
78.
E.g.,
dars'a
He who
desires
heaven should
it is
sacrifice
with the
that
all
understood
masa
PAGE
89
I.e.,
79.
a specific
;
human
cattle in plenty
this is distinguished to
from what
as
is
kratv-
artha,
subsidiary
the rite
itself
serving
its
due
both
accomplishment.
ends,
When
fulfils
we have
two-in-one-ness (samyoga-pythaktva).
is
As
a water-sprinkling
is
ceremony
called
ap-praijayana
this
ceremony
by
itself
merely kratv-artha.
is to sprinkle
becomes purusa-'rtha.
90
It
See
PM,
IV,
i,
2.
PAGE
80.
is
explicit use
no
sequence
is
intended, as
shown
the Jabala
Upaniad.
is
know
Brahman
away.
there
soma
tion here,
ee
2?6
"
participial suffix
"
;
NOTES
dartfapflrijamasa-
iti
etc.
PAGE
91
81.
fies
Kartari kftyab.
The
"
But
become
To
this objec-
is
bhavyah
(karfcy)
is
really a kytya
suffix,
which
the agent
of
an
act,
not
its
object.
PAGE
92
82.
PM.
I,
i,5.
PAGE
93
Brh., II, iv, 5,
83.
PAGE
96
"
"
84.
Jayasva mriyasva
"
is
tive
mood meaning
is
sua-suffix
They
are
This
is
illustrated
equivalent of the
"
common Tamil
"
expression
"
v^\u
'
vettenru
'
He
in
cut,
'
cut,
but
(i.e.,
really
means
He
cut
cut, cut
manner
repeatedly) ".
PAGE
97
Brh.. IV,
iv,
85.
23.
PAGE
100
Chand.. VIII,
i,
86.
87.
,
6.
is
This paragraph
as a reply to Bb&sfcaro,
who
NOTES
277
be good
enough
that this
reply
The
to
itself brings
may
suitably
"
come
after
".
the preliminaries
then (atha)
PAGE 102
"
88.
This
is
is
in
horse-
fodder
horse,
"
"
though the
The answer as basic object (prakyti) and its modification. " " is that Katyayana himself declares horse-fodder and
the like
to
be possessive compounds,
in
spite
of
their
dative sense.
PAGE
120
89.
This
in
is
the idea
or
a thing'may be defined
if
if it is
known known
of
;
experience
its
attributes
at
;
least
are
or verbal testimony
is
may
apply to
it
but in none
susceptible of being defined. ways " " " 90. The terms samahara-dvandva and itaretara" are difficult to render adequately into English. dvandva " " " " and distributive compound may Collective compound
these
Brahman
that
is
of the
samahara-dvandva,
"
compound
in the
itaretara-
dvandva,
member
attribute
latter
of the
(vis'esaria) of
is
The
compound
278
predicate,
NOTES
"niyata,"
applies
to
each
member
of
compound
is
'
samahSra-dvandva
the "
PAGE 123
91.
for his
departed ancestors.
enjoyer,
of a son,
here,
is
the son
is
not
the father
see
PM,
is
IV,
iii,
38-39.
deities.
many
is
agents,
enjoyers
etc.
by those of limited
;
intelligible
what precludes
and the
the diversity
of the world
Being themselves
of jlvas
finitude.
like themselves
is
One may
the
some
way from
if
effect
PAGE
125
93.
On
of parinama, see
is
Yoga
Sutras, III,
Dharma-pariQ&ma
exemplified by clay
ceasing to
be
Laksa$a~
parinama belongs
dharmas
e.g.,
the
NOfKB
2<f9
e.g.,
moment
different
as
new
or old.
or,
characteristic
as
avastha
is
a mode.
Yogabhnsya
gives
clear
indications
of indebtedness
to
Vasubandhu.
IHQ, VIII,
lak$ai}a
94.
is
431432.
in
dharma",
consisting in
95.
Nirukta,
I,
PAGE
131
96.
The soma
"grahas".
juice
is
collected
called
In
particular
called
;
the
atiratra,"
prescribed
but
In the
is
such contradiction,
it
is
PAGE
132
97.
The Srlrangam
"
edition reads
svatantryam iva
human
is
not required or
The Kalpataru
Though
because
own
free
will,
his
280
KOtES
(P. 135,
N. 98-100
beneficial
is
PAGE
135
Kafka., IV,
1.
98.
99.
In the tarkapada
(II, ii).
is
100.
the
third
of the
It
is
is
traditionally
essentially
by
analogy.
Thus,
the
sun
inferred
to
its
move,
changes
Caitra
is
position
for
lies
value
in dealing
of
the senses
of
That Brahman
not in the
sphere
the
senses
Now,
which
is
applicable
what
is
is
super-sensuous.
kanika
explained
of a
at
The inference
creator;
for,
creator
may
establish at best a
human
extrain
in
the case
of
of
ordinary powers
Vis'vamitra
for
creation
who
It is possible
one or more
human
you
argue to
a creator with
omniscience
is
If,
Lord
your
fails.
however,
to
be
probandum,
is
again
present
inference
fails,
since the
probandum
not
NOTES
the
potter
281
You
knows everything in connection with the pot he makes and that, similarly, God knows everything in connection with the world he
may
say
that
makes.
will
buy
his pot
will
be put to
fall
and
if
God's knowledge
of
were
similar,
would
far
short
omniscience.
Further,
If
God, who
you say
he has knowledge
may
lordship,
who
in
you cut
at the
an
intelligent creator.
PAGE
136
101. 102.
Under
I, i, 4.
r i.
III, 6.
PAGE 140
103.
Brh.
PAGE 142
104.
of the
is
if
defective in respect
said
productive of
even as
if
the words
of this
were
is
thunder-bolt.
The
legendary
instance
that of Tvas^ha
who performed
Indra.
a sacrifice to obtain a
son
the
in
the
compound
"indra-tfatruh,''
what he
of
actually said
whom
who
was
by Indra.
282
NOTES
147
PAGE
105.
PM.,
I, ii, 7.
PAGE
150
In respect of the upEmafu sacrifice,
is
106. "
scripture
to perform the upSmtfu sacrifice at intervals," " and goe3 on to say Vis$u is to be sacrificed to with the " etc. Two upEmtfu, for the avoidance of jSmita (monotony)
says
He
the upamtfu.
form of the
sacrificed to
rite.
The deity and the material constitute the " The latter set of texts Vis$u is to be
etc.
"
is
the material.
would seem to be
ly a collective restatement
is
to be found
view
is
that the
text
alone
injunctive.
If the
three
rites
to
three
deities,
though
If
.
the unity
of
is
rite.
the
first
text
the
second
set
may
be taken to contain
restatements
mentioning the
if
several
Visflu
is
rites
be taken to be enjoined.
"
etc.,
is
in
"
to
be sacrificed to
VisQu
appear
to
secondary, whereas
its
the rite
primary in the
first
text,
mention there
being
novel (apflrva).
In the
etc,
we
as
them
to
the
rite
which
really
primary*
Rather
154, N. 107]
NOTES
it
283
first
than
do
this,
is
text as
injunotive*
Though
it
the
verb
there
is
in
the present
indicative mood,
may
be interpreted as an imperative*
rite,
As
for the
form of the
;
is
not
self-contained
declaring
too,
the
available
for
the
of
first
text
parsimony
is
and novelty.
as
is
set
treated
etc,
".
The governing
the whole passage beginning with jami va etad yajnasya " " kriyate up to agnisomav upams'u yatavya 'jamitvaya ".
The
same
principle "
"
etc.
is
applied
to
the
Vedanta texts
beginning with
the beginning
PAGE 154
107.
The following
is
the Kalpataru
summary
of the
arguments
is
which
what
is
is
which
(2)
only
respect
of sense-objects
And
since
of
it
has no probans
etc.
(4)
etc.,
it
inference
statements
about.
when he
ignorant
are
of
what he
of
to
speak
not
human
"
human
men
alone.
284
NOTES
PAGE 157
108.
The reference
is
to
Bfh-Upa.,
I,
iv,
15; the
immediately
I,
iv, 7.
The
word
lokam
translated
by some as
"state"
seems
to
or "true state".
accord
better
109.
The reference
to
T8,
I,
v, 1.
The story
keeping to Agni,
who
in a
of greed ran
away with
it
When
he was caught by
his tears
is
became
of
silver.
The statement
value.
It
is
is
no practical
therefore
of
prohibition
prohibition
the
offering
as
daksiita,
which occurs
later in the
same
S'ruti,
PAGE 158
110.
iv,
1-9) is
the
name
of
rite
it
is
case
It
is
No
special
same
accessories
spoon
rites.
It
has no archetype.
Besides
its
laying
down
text
and so
all
on.
to
be taken to perform
PAGE
165
111.
The
text
is
they who
The
P, 167, N, 112-113]
NOTES
only in an eulogistic passage,
is
285
not
being
really
mentioned
its
fruit;
that fruit
is
understood to be heaven,
on the analogy
is
But the
final
view
whatever
is
mentioned nearest, in
carried
over from
In the case of
the
Ratrisattra,
no
expressly stated;
life
but the
fruit
is
eulogistic
as
fruit,
the
hence, this
is
the
not heaven,
assumed
iii,
17-19.
offering
112.
Piflda-pitf-yajna
is
an
to the
manes,
This
to be
is
of the
new moon
rite,
is
day.
since a particular
also
time
prescribed
for other
and
rites
;
that time
further,
seen to be
prohibited
it is
enumerated along
it
rites.
ought
;
own no
;
however,
is
mentioned
of the
fruit
iii,
Via'vajit,
is
its fruit is
taken
heaven.
That the
ascertained in
PAT, IV,
;
yajna
is
has
rite
another fruit;
for
is
prescribed
as
an expiatory
sankalpa, but
PAGE 167
113.
PM,
IV,
i,
22-24.
It
is
The
Whey
too results,
however, as a by-product,
286
NOTES
170
[Pp. 170-179, N.
114419
PAGE
114.
The removal
;
of Nescience
is
Cp. Brahmasiddhi,
32
vidyo-'daya
If
a sacrifice
is
enjoined,
it
performed to secure
;
may
in
be luxuriant
if
that
is
obstructed
fruit
should bring
its
this
is
almost
sacrifice.
is
The Citra
restriction
there
;
no
as to
when
this
man may
whether
become prosperous
PAGE
172
116,
PAGE
175
Op. Brahmasiddhi, pp. 63
ff,
117,
PAGE 177
118*
to
ornament
form of a svastika.
PAGE
179
"
119.
Difference
is
dependent
"
eto.
seeks to summarise
rather
siddhi.
stiff
dialectic
Brahma-
information.
A slight
Bhnmati
iifference
is,
Our knowledge
of
is
P. 179, N. 119]
NOTES
287
"
is
which are
different
different.
The cognition
of the form
if
is
from
"
;
there
A and B
and
this cognition of
A
;
we seek
to
explain,
is
not
be
cognised
;
difference
each of which
others.
Now,
is
real
tends
to
either
an attribute
of the units or
If
it
of their
is it
be an attribute,
?
Obviously,
is
said
else,
it
would be
it.
If the attribute is
is
not identical,
in
second difference
should
be
?
Is
obviously
it
Is
?
then, different
differentiates
and
thus,
we
get an
each resting
of
the very
constitution
:
Two
"
diffeif
difficulties present
themselves
(1)
and
differents.
"
They
agree in
this, that
what
called
rence
things
is
Now,
two
agree
some particular
u
are identical
of both
Because
difference
of the constitution
But
this
288
NOTES
was
if
Thus,
itself.
abolishes
(2)
We
;
must have
and
before
we can say
is
that they
are different.
units
for,
of
nature.
to
Hence, whatever
may
be set up as a unit,
down
the primal
is
down
indefinitely*
There
is
single thing
a combination of simpler
These
but to
be
its
very existence.
shown
to be thus dependent
in
on difference
tence.
True,
respect
seem
to
be such dependence.
But
may
be explained on the
A phenomenon
need not be
may
be the causes in
many
cases.
them must be
grounds
of
parsimony (Occam's
is
proper to
assume
difference to be posited
on non-difference.
PAGE
181
120.
Pr.,VI,
8.
PAGE
182
Nytiya Sutras,
I, i, 2,
121.
PAGE
184
In
the
122.
imagined
is
identification
(sampat), pri-
macy
belongs to
what
P. 185,
N, 123-124] imposed;
it
NOTES
is
289
it
is
adhithanapradhana,
the distinction
Paftcapndikn.
is
superimposition
(adhyasa)
same terms
in the
For the
of the Dravidacarya
Mm.
8.
Kuppuswami
Sastri in
is
made out
with
PAGE 185
123.
Stuta-s'astravat.
is
The mention
;
of the deities in
is
a stuti
it
not in
chant,
to to
is
called
Since both of
of subsidiaries
serve
deities)
make
clear the
relation
this
is
the
prima
facie
The
final
as
otherwise
the
expressly
stated
futile.
"
stauti,
e.g.,
injunction
"tfaiiasati"
etc.
would be
Further, a stuti,
is
intended to be a
not
a description
of the deities
may
of stuti etc.
self
may
be the principal
principals,
of
this
is
the sense.
II,
i,
On
stuti
and
the
tfastra
as
see
PM,
13-29.
For
punctuation
this
sentence,
we have
relied
on the
The punctuation
in other editions
clearly erroneous.
124,
290
NOTES
187
"
PAGE
125.
Bright gold
is
to be worn."
This
is
one of the
stray sayings
related to
any
it is
mentioned in
must be intended
some other
The
final
view
is
that since
an independent
and since there
result is declared
is
disfiguring the
enemy,
an independent duty.
The second
of these reasons
declaration of fruit
may
He who
desires this
is
to
do
".
Hence
it
is
words
cation
".
Nor may
subsidiariness
be established on the
for,
made
of
parga wood,
unlike the
this
wearing
is
gold being
worn even
See
PM>
III, iv,
20-24.
PAGE 189
126.
The
Srlrangam
edition
reads
vaktf,
vakya,
of pakt?, pakya,
is
paka and
What
is
the denial of
perhaps,
the
more
forceful
illustration.
The
NOTES
to
291
support the Staraftgam
Rjupraknvika
reading.
would
appear
PAGE 200
127.
Aitareya Brahmaya,
III, viii, 1.
PAGE
202
128.
"
contents of injunctions
"
the meaning
is
an injunction,
i.e.
something to be done
see the
Kalpataru.
PAGE 207
129.
The process
the cow, and
of learning
karas
is
rather elaborate.
asks
to bring
C,
who
comes
to
know
mean
that action.
The
comes
to
know
only later.
word-
the question
infinite
is
is
we have an
regress.
of
words
what
is
to be done.
PAGE 209
"
130.
He
is
Flour,
;
up
to this stage
thereit
292
survive, since
it
NOTES
is
[P. 217,
N, 131-132
it
reduced to ashes
rite
it
must therefore
this
primary
in
injunction
the
oblation,
not the
case,
flour,
latter,
though
in
the
accusative
should
be interpreted in the
there
is
instrumental
bhaftga
in
is
case
(tfaktuna
of flour,
juhoti);
in the
viniyogaas in the
the case
same way
gold that
to be worn*
PAGE
217
131.
This
is
from
SfobarasvEmin's
bhaya
on
PIT,
I, i, 2.
132,
Vacaspati follows
Kumarila in
his
view of the
the sphota
He
rejects
doctrine of the
from such a
may
are,
arise word-sense.
thus
however,
not
They
are
is
purport.
Hence
its
own
is
sense, reaches
of the sentence
recognised,
it
words.
would
is
appear
held
to
while
the
some
form
of
associationism
different
explanation of
how
audible sounds
is
come
to
view-point
word senses
advaitins
the
sentence-sense.
like
Saftkara
NOTES
is
293
truer and has
is
on a psychology which
advaita principles.
more
"
in
common with
I, iii,
and an
"
article
on
Vftcas-
pati's
criticism
of the Sphota-vada,
Journal of Oriental
PAGE
218
Slokavnrttika, VII, vv. 342, 343
;
133.
p. 943.
PAGE 219
134.
Op. Brahmasiddhi,
p,
99
PaficapHdikQ, p. 97.
PAGE
220
135.
PAUI,
i,
1.
PAGE
223
Ordinarily,
136.
the
negative
particle
should
be
There
is
are,
(1)
when
the sentence
introduced
"
such as
and
(2)
when otherwise
is
an option would
the
(1)
it
An
is
Prajapati-vrata, where
vow
The
premising of a
to
vow
raises the
expectation of
something
be done
to
mean something
Hence,
avoided.
the
negative
statement
is
taken to
The negative
particle
is
Detached from
that
it
may
signify not-seeing,
to
see.
When
294
NOTES
non-brahmin.
sacrifice
(2) It
is
e.g,
said in Scripture
shall
Not
in the
after
If
this
(anflyaja)
he
say ye-yajamahe".
it
be taken to be a prohibition,
of
prior establishment
sacrifices
;
for,
only
of
denial,
as
No
such
be
rule is
and
if it
between
is
He
result, just as there is, for instance, " " and is to offer oblation before sun-rise
He
"<
may
not
possible
only
ments one
the
this
of
is
which
is
here,
rule
Because of
related not
"
"
to
the word
"
is
say,
but to
after-sacrifice,
so that the
after-
meaning
He
shall
sacrifice". pp.
(Edgerton),
168174.
is
possible
exclusion
is
universe
of
(nan iva
yuktam
anya-sad^-
'dhikaraije),
PAOK'229
"
;
"
.137.
Upalaka$a
".
may
It is difficult to
bring out
its
difference
from
(proprium)
on the
the
other.
The
distinction
is
well
explained
in
the
P. 242,
N. 138]
p.
NOTES
420
(under
I,
295
Kalpataru,
inheres
in
iv,
22).
That
which
it,
the product
like
the blueness
inherent
of the nllotpala,
a vitfesana,
What
is
not
may
it
Of
distinguish
is
is
occasional and
is
an upalak?a^a.
The
inseparable accidens
Redness
is
is
present in the
is
it
is
brought
but
when
house
on
it,
Caitra
is
redness
is
an
PAGE 242
138.
Tatparya-
Commentary on
Sastri
ff.
the Stltasamhita
see
Mm.
S.
Kuppuswami
Madras,
I, p. 5
in the Journal
of Oriental Research,
Kan
Pa$<Jya,
of his
reputed to
illness
Saint, himself,
or
(ii)
Tirujftanasambandha
of the
PQrva
and
Uttara Mimaipsas.
two
of
these
296
NOTES
[P. 244,
N, 139
author;
is
the
characterisation
of the
latter
as
S'ivadvaita
what we may
is
And
while there
is
tradition that
sion,
Kun
his reconver-
there
is
earlier
or later
ascribed to
him
is
The
same
third
difficulty
is
applies
The
Whether
the
is
itself
It is
that a quotation
thus,
is
verses
Sundara Pa$<Jya
may have
later
any knowledge of a
bare
possibility.
I,
ii,
An
Jignyasa,
S.
1-6
to traverse the
;
arguments of
Mm.
Euppuswami
Sastriar
PAGE 244
139.
The
the cognition
also a psychosis
and that
it
what
it
destroys
it
is
not absolutely
real.
Though
in a
P. 245, N.
UO]
NOTES
it is
297
based on distincdistinc-
are products
and
itself at
same
time.
The
when the
Nor
is
whole forest
it
is
consumed,
is
it
dies
out of
itself.
true
that what
efficiency.
auspicious
otherwise.
Indeed,
the
the wholly
it
The
latter
cannot be
efficient,
since
itself
is
not
That
is
why Vacaspati
that
of
is
says
As
which
is real,
of the nature
Brahman.
PAGE 245
140.
JW,
11.
ADDITIONAL NOTES
[The following
additional notes relate to pages 10, 20, 27, 46, and 220-223, 227-228, 237, 239.|
:
PAGE
"
10
"
prakarag&.'ntara
list
is
difference
is
of corrections).
This
given by Jaimini
(PM II,
298
It
is
ADDITIONAL NOTES
defined thus:
anupadeya-guga-sahakyta-'nupasthitih
In essence
it
prakaraga-'ntaram.
to the intellect.
consists in non-proximity
148,
and
"
the
same idea
is
expressed by YEcaspati as
asannidhana
on page 146
PAGE
"
20
tadguija-samvijnano bahuvrlhih.
"
Adjectival com-
pound
"janmadi"
1
is
origination,
sustentation
and
destruction
';
this
ponent
is
parts
"janma and
"
citragu
in sentences like
man with
signified
spotted
by
the
component
parts
;
for
what
is
intended
is
the arrival of the owner of the cows, not his arrival with
the cows
;
hence
this
compound
is
PAGE
27
Vyavahara (usage)
ordi-
vyapadetfa (verbal designation) too ; here, " " are however, they distinguished, vyavahara signifying
practical activity alone.
"
includes
"
of
empiri-
cal
usage
is
what
narrower in the present context, excluding " mentioned in appositionai designation ;" it in
is
is,
is
ADDITIONAL NOTES
299
PAGE
11
46
"
nirupadrava-bhntartha-svarUpasya
siders
etc.
The
out-
who
of nairatmya.
effort.
The apprehension
is
some
tion
thereof, there
the
same way
as each
in
jumping
than
Nor
of
is
impressions
which too
for
truth
attained, not
;
thereafter.
This
is
Vacaspati
see,
on verse 64.
for instance, the Sfthkhyatattvakaumudl " The word intellect" in the translation has
to be understood
list
as
see also
of corrections.
PAGE
49
" "
The
to
reading
pravartante
adopted
by
us seems
"
s'ikn.
The
Parimala,
yatha
pradhanam pravartate"
"
may
ing
pravartate
".
On
has to be sup"
"
pravartate
is
it is
possible
understand
fit
in)
but
active) ".
it
be idiomatic, and
after.
it
agrees
reading
pravartante
since
300
ADDITIONAL NOTES
71
4<
PAGE
"adhikrta-'dhikara"
is
rendered as
eligibility of
the per-
".
Two components
what
is
narily),
be atin-
tained.
The former
Brahmin
is
is
more
in the foreground
when, for
stance, a
rite,
it is
In adhikyta-'dhikara, interestedness
more
is
to fore
further
PAGE
"
95
"
nitya-'nitya-vastu-vivekah.
this.
Vacaspati's position
is
What
is
;
is
eternal
is
not already
as
known
as distinct from
what
inquiry
non-eternal,
What
does exist
is
the
7t).
and non-desirability.
"
And
Thou
among
the
denotations of the
and the
"
I,
to be desirable.
much
of
know Brahman.
PAGE 122
"
yatha
'hul^
buddhi-siddham tu na tad
"
asat.
This
Sastriar
Mm.
i,
S.
Kuppuswami
the
Nynya
Sutras
(IV,
50),
ADDITIONAL NOTES
"
301
reading
is
buddhi-siddham
tu
tad asat".
Vacaspati
:
karyam anenai
'
va karagena janyate na
'ty
'nyene
'ty
anuraanad
buddhi-siddham eve
arthal?,
The aphorism thus interpreted fits in naturally with the And the comment of the rest of the Bhamatl context.
Kalpataru
is
:
Tatparyaftkn
yad
asad
sad
iti
prasiddham
tad
buddhy-
arGdhena
mperia
eva,
anyatha
turanga-stngavat
karmatva-nirdes'a-'yogat
it
"
na
"
That, however,
which
non-existent
(i.e.,
1
to be produced), is (certainly)
existent
of
in the intellect/
the learned
Professor,
pointed out.
The Kalpatqru,
of the sentence
iti
sat-karya-vadina ahufc.
is
The aphorism,
statement
the
of
as
it
the
the
final
Naiyayika,
The
the
Kalpataru would,
is
not of a
Nyaya
by
the
The
suggestion
:
is
reinforced
Bh&matltilaka
aha.
which says
atra sat-karya-vadi-sammatim
is
Once
this
possibility
conceded,
there
is
the
further
possibility
that
the
in
it.
aphorism
here
is
cited
by
"
Vacaspati has a
bare possibility
na
"
That
u
this
more than a
na
"
in the
aphorism
by
buddhi-sattve
sattva-'yogac ca
*hur
iti.
tatra
of the
vfddha-sammatim
Kalpataru too do
aha
yatha
The words
302
ADDITIOKAL NOTES
tc
na
",
The
least that
is
is
the further
correction of the Kalpataru and the Bhamatltilaka so as " " " and asatto make them read asat-karya-vadina ahufc
karya-vadi-sammatim
a
aha
".
Such
procedure
involving
double
of
correction
may
of
seem
condemned
by
the
law
parsimony.
vailing
considerations
some
weight,
traced,
The
first
is
that
no
other
source
as
has
been
while
fits
the
into
is
Nyaya
the
aphorism
interpeted
by Vacaspati
is
present
context.
little
The
other
that
there
comparatively
support to
the sat-karya-vadin,
;
he himself
reliance
is
of that
persuasion
on the contrary,
even on the
asat-karya-vadin
against
in
this
it
would
be
just
and
purportful
at
As
issue
the Bhamatl
intelligent being.
The pQrvapaksin
in this case
is
not the
follower
creator),
of
the
Nyaya
(which
admits an
intelligent
known
as
sat-karya-vada), according to
creation buddhi-siddha
for
whom
the world
is
not before
an
Itfvara,
is
difficult to
further,
either
book nor
the
correction.
The
and 20
MSS. consulted
the
Kalpataru are
;
20
14
19 of the
Adyar Library
for
the
the
Bh&maMilaka.
Of course,
MS. No. 39 C 14
of
the same
Library.
tion of
ADDITIONAL NOTES
303
PAGE
147
rendered
uniformly
".
as
to
be
"
"
rejected
and
to
be
accepted
It
few
cases
(as
the present
one),
what
is
meant
is
When,
for instance,
it is
being one's
it
own
it is
"
self,
is
neither
Brahman,
"
heya
nor
upadeya,
means that
153
PAGE
"
"
caitya-vandanadi-vakya.
"
It
statement
"
is
"
caityam vandeta,
is
not
to the
caitya,
the caitya.
Conformably
to this, caitya
fig-tree to
which Buddhists
offer worship,
PAGES
the Prabhakara
Certain
terms, though
special
senses.
common
to the
Bha$a
are
such
as
of
peculiarities
Prabhakara usage
In
the
therefore, not be
clear
therefrom.
following
translation,
terms
;
may
be
used
along
with
or in
the
place
of the
For
this school,
is
What
to be
is
done (karya)
is
304
the
ADDITIONAL NOTES
trans-experiential
potency
of
(apflrva)
is
which
secures
heaven.
this
fruit
The determinant
is
karya
the determinant
The
(bhavya or phala,
heaven)
is
emphatically not
called
the niyojya
he
is
TRANSLATION
him who has heard
(studied)
about
Brahman
of transmigration,
why
is it,
Vedantas do
not have for purport the nature of Brahman, but have for
purport what
is
to
be
done,
whose determinant
this,
is
the
And
to
which
is
to be done,
him who
is
be prompted in respect of
experienced
through
other
means
of
knowledge,
is
it
is
And
since there
not the
of
its
establishment
of
this
without
the
observance
itself,
which
the
is
to be
implies
for
its
own establishment
self, (this
observance
contemplation of the
nant
since
And what
to be done,
definitive
defines)
volition,
act,
its
own determinant
own determinant
is
is
the particular
is
contemplation
defined by
ADDITIONAL NOTES
the
determinant, contemplation
;
305
absence of
its
determinant, the
self,
[P.
163] that
itself,
which
is
of the determina-
As they say
that too
is
introduced,
is
i.e.,
to be done),
;
this is
the
usage
of
Tantra
the
(the
Prabhakara school
of
of
Mimamsa)."
And,
case
contemplation, the
its falling
within the
it
an act
that
which
is
the determinant
own
existence.
[P. 165]
is
to be
done
is
not independent
of
him who
is
who
prompted
And
there being
purport in respect of an
is
"
injunction
established
etc.
Becoming Brahman
the
eulogistic
present as already
in
passage
itself";
what
he
who
of
desires to
to
if
on the
analogy
306
eulogistic passage,
ADDITIONAL NOTES
which would then have a sense wholly
And, since to become Brahman
said
(in
is
unrelated to be immortal,
itself.
it
to
is
the commentary)
*
"For him
*
who
*
desires
*
[P.
immortality." * #
220] Further,
of
all
even by those
is
who
to
like)
recognise the
purport
not
is
words to be what
in
be done,
ifc
is
possible
the
case of
"
"
(texts
is
"A
to
brahmin
"
not
to
be
killed,
is
Liquor
not
be drunk,
For,
to recognise
is
what
to be done as purport.
its
what
is
to
be
done, having
limits
defined
by
volition,
Sims'apa-ness
on
of
the cessation
a particular
effort;
tree-ness
tree].
[s'ims'apa
being the
indeed,
is
name
kind of
its
Volition,
human
its
and
definitive
knowledge depends on
nant, being
of the
determinant.
is
And
its
determi-
nature of what
to be accomplished,
after,
and
(it
indeed,
what
is
directly
;
pervaded by
volition that
no pervasion by
volition.
there
is
known what
what
is
to be
done
"
(kriya).
[P, 221]
is
Though
relation
[i.e.,
in the stage
when complete sentence-sense arises, with what is to be done as the main element], yet, since relation to what is
to be done
is
while
for
words signifying
it
is
ADDITIONAL NOTES
307
doing,
not
is
it
Nor
with
"
He
is
to offer
oblation
curds/'
He
is
to
continuously,
to be done
;
for,
is
to be
done has as
its
Nor on
of the oblation
qualified in) "He is to sacrifice with the soraa " " do (the texts) He is to offer the agnihotra (juice), " " " He is to pour ghee diagonally become oblation,
Thougfy,
is
to
of the
the
as
injunction.
The
doing,
indeed,
being
undefined,
the
doing),
defined
etc.
;
by
the
particular
etc.
causal
correlate
substance
thereto.
hence,
substance
are complements
And
thus,
when doing
falls
its
falls
complements
hence, substance
come
And
prolixity
and because
its
own
content
is
otherwise
have
3Q8
[P.
ADDITIONAL NOTES
222]
hence, in
all
cases,
what
is
enjoined
(?.e.,
what
is
Hereby
is
refuted
is
"There
is
that
"
what
is
enjoined
Now,
(it
may
"
be said), the
meaning
of the root
bha
bhavati
"
of
which
that
if
has
its
tWuch
indeed,
is
non-existent, since
is
what
a
prompted,
like
sky-flower;
what
falls
him who
activation,
volition,
;
effort, it
cannot
be
cognised
without a determinant
its
therefore,
determinant
human
effort,
determinant,
of
refer to a connection,
?
which
"
is
not of
the nature
an operation
Truly, even in
Make
a pot,"
human
effort
;
noun, pot
rather does
etc. to
manipulate
which
is
for the
of that
what
IP. 223]
ADDITIONAL NOTES
by
"
309
reason,
the
hand
is
eto.
For
"
the
etc,,
same
what
even
in
There
the
that sgneya
is
falls
of
injunction
which
is
said in
There
is
to be done. What is it that " that agneya (cake) eto. f (It is said)
is is
"
One should
to be done)
it is
through the
sacrifice "
Hence
"
He who, knowing thus, performs the full moon He who, knowing thus, performs the new moon
restatements
is
sacrifice
"
become
"
of the
"
eto.
six sacrifices
prescribed
in
There
that agneya
itself,
is
Hence too
sacrifices)
which
falls
of
the
injunction and
" in
full
restated,
there
is
new and
Hence
is
is
enjoined has
channel of volition.
etc.,
if
And
"
Kill not,"
thus, in
Drink not
"
there be
its
And
is
on
the
enjoined
would,
exclusion
kill
through
the
not to
determinant.
And thus
would follow
in)
the
of
what there
is
is
occasion for
is
wholly abandoned*
is
commence with
of "
See not
His vow,"
810
there
is
ADDITIONAL NOTE8
an occasion
;
[P.
224] hence
it is
proper through
"Drink not"
for,
is
etc.,
which
are
is
what there
is
an occasion
since doing
;
non-existent
non-existence of what
pervaded thereby,
viz.,
what
is
to be
done
hence there
is
no rule that
;
all
to
be done
PAGE 165
brahma veda brahmai va bhavati
sentence as
it
'
'
"
iti
etc.
The
"
stands
may
brahmafor
bhavana
(becoming
Brahman)
has
need
the
This, however,
does
not
fit
in
as siddha, has
;
to be accomplished)
is
and
for this
an expectancy
(akaftksa),
which
class
of
satisfied
particular
11
person
"
prompted.
The
genitive
of
in
brahma-bhavanasya
anadare
"
"
yet
Bhttmatltilaka too*
See also
list of
corrections.
228
" "
word
"
kartavyata
"
has
".
been
translated
is,
as
obligation
or as
obligatoriness
There
;
of course,
what
is
present
is,
or impulsion consequent on a
Because of these a
ADDITIONAL NOTES
person
is
3U
is
tempted to drink or
kill
it
this temptation
or impulsion
which
is
restated
negatived.
The
is
make
is
it
known
that
what
instrumental
is
to evil. to
Throughout
"
obligation
reader
requested
remember that no
"
words
and
obligatoriness
".
PAGE 237
The punctuation
factory in
is
of lines
is
unsatis-
all
based
on
"
Kalpataru.
"
"
dvedha
in
saqitfayo
possibilities
va dvedha yuktah
"
;
"
is
means
as
between two
as,
this qualification
purportful?
in
may
be
two
possibilities.
;
The
list of
translation
corrections.
has therefore to be
corrected
see the
PAGE
"
rites
239
"
The
word
"
;
it
(mentioned on
185),
have apflrva
"
results,
and
;
"
principal
is
in this sense
gu^a-karma
is
not what
is
what
proximately subsidiary,
;
subserving the
rite
itself,
it is,
LIST OF ABBREVIATIONS
Aitareya Upanisad.
Ait.BrQh.,
Brh.,
Aitareya Brahma^a.
Bjhadara^yaka Upaniad.
Chnnd.,
Chandogya Upanisad.
Bhagavad Glta.
HIP,,
8,
N. Das
Press),
Jftbala.,
Jabalopanisad.
Kafka.,
Ka^hopanisad.
Kenopani?ad.
Muijdakopamad.
PM,,
Pr.,
Rv.,
ffa-BA.,
8vet,,
Purva-mlmamsa-sutras.
Pras'nopanisad.
Ilgveda,
S^abara-bhasya.
S'veta^vatara
Upaniad.
SLS.,
Taitt:,
Siddhantales'asafigraha by
Taittirlya Upani^ad,
Taittirlya Saiphita.
Appayya
Dlk?ita.
T8.
Upa.
7Aflfl,
Vedanta Sntras.
Yoga
Satras.
CORRECTIONS
LIKE
12,13
10
3
FOR
READ
11
8
18 16
8
Roo
10
4
2,
take on the
reflection of
be reflected in
14
23, 24
concealment
its
condemnation
(perception so far as
it is)
origination
(by perception)
what
originates
10
13, 14
in another con-
ascertained through
difference of context
text ascertained
71
ing
with
sequence
CORRECTIONS
317
PAGE
LINE
FOR
READ
(krama)t which are
taught
directly
or
obtained by transfer,
and
which
bring
about proximate or
remote
ries,
contributo-
seen or unseen,
25
in the conceit
is
established
26
27
comes
becomes
indicating
its
turns out to be
of
120
the
type
which
own
attribute
signifies
(the inclu-
nents
the
of that
(i.e.,
sense
of
the
compound),
127
7
That subject
That
131 137
19
4
many
The Sacred
may
Being-Sacred-Teach-
Teaching-Source ing-Source
150
22
24
apathy
monotony
through
156
164
though
khndira
14
what
is
made
of kha*
dim
25
nature
enjoined for this
existent
enjoined,
165
16
(becoming)
318
CORRECTIONS
PAGE
165
LINE
22
FOB
as ... passage
READ
by the eulogistic pas*
sage, since
it
has a
sense
wholly
it.
un-
to y related
193
206
209
11
they
their
that
26
20-22
own
therefore
their
own
sense as
And
. .
And
to^
anything
else
that
is
not supf
sidiary
else,
it
to
is
anything
distinct
doing
Or,
doubt
may
t
be
be-
appropriate
as
the fruit