·पुण्यपत्तनविद्यापीठपुरस्कृता संस्कृत-प्राकृत-ग्रन्थमाला
प्रथमो ग्रन्थः
रामानुजविरचितं
श्रीभाष्यम्
सर परशुरामभाऊ-महाविद्यालयस्य भूतपूर्वमाचार्येण
भाण्डारकर-पाच्य-विद्या-संशोधनमन्दिरस्थसंशोधनविभागस्य भूतपूर्वाध्यक्षेण
करमरकरकुलावतंसेन दामोदरमनुना रघुनाथशर्मणा
विरचितैरालभाषानुवादटिप्पण्ण्यादिभिः समेतम्
२.३.१-४.४.२२-मूत्रात्मकस्तृतीयो विभागः
*
पुण्यपत्तनविद्यापीठाधिकृतैः
१८८६ शाके] [१९६५ खिस्तान्दै
प्राकाश्यं नीतः

·UNIVERSITY OF POONA SANSKRIT AND PRAKRIT SERIES
Volume 1
Sribhāsya of Rāmānuja
edited
with a complete English Translation, Introduction,
Notes and Appendices
By
Raghunath Damodar Karmarkar
Ex-Principal, Sir Parashurambhau College, Poona;
Ex-Director, Post-Graduate and Research Department,
Bhandarkar Oriental Research Institute, Poona.
Part II
(comprising the bhāsya on Sūtras from II. 3.1 to IV.4.22 )
POONA
1964

·PREFACE With the publication of Part III of Sribhāsya of Rāmānuja the task entrusted to me by the University of Poona nearly ten years ago bas been finished In 1957, I was involved in a major accident, when a cyclist ran against me and managed to break my thigh-bone, which necessitated my stay ac a hospital for one hundred days and an equal period at home afterwards, Iging prostrate on the bed all the while However I survived all that and was able to walk soon afterwards with assistance, and after a couple of years became more or less normal and resumed my activities, perhaps even with increased vigour I may be permitted to heave a sigh of relief, now that the Srıbhāsya' in its complete form has been published. It has been a source of great encouragement to me to find that my edition of 'Subhāsya' has been of great use to students of Rāmānuja's Viśistādvaita I confess I am a Sanharite by inclination, but I hope that I have done no injustice to Rāmānuja consciously. It has been suggested to me that an edition of the Sankara-bhāsya on the Brahmasūtras, on similar lines should be brought out by me I am accordingly engaged at present on the Sankara-bhāsya I am greatly indebted to my M. A and PhD students for the help given and suggestions made to make the edition serve better the requirements of the students and the general reader. I am grateful to Padmabhūsana Prof R N Dandekar (Poona University) who suggested to me the pattern about the re-arrangement of the text, which has been found to be very useful Dr. Mrs Shilavatı Oke, M A, Ph D(my colleague at the Bhandarkar Institute), Dr. Miss Sulochana Nachane M A Ph D(MS University of Baroda ), and Miss Vimal Thakar M A. (Government of India fellow at the Bhandarkar institute ) deserve special mention for help in various ways Thanks are due to the authorities of the Aryabhushan Press, Poona, for the care with which they handled the job of printing chis voluminous work Bhandarkar OR Institute Paona 4 May 1964 RD Karmarkar ·CONTENTS Text and English Translation Notes Adhyāja II, Pada 3 Pages Paras Pages Adhikarana 1 2 3 11 11 Sūtras (II. 3. 1-9) (II. 3. 10-17) (II. 3.18) (IL 3. 19-32) (II. 3.33-39) (II. 3.40-41 ) (II. 3.42-52) 707-712 712-718 718-723 723-735 735-740 740-743 743-752 328-332 333-337 338-339 340-348 349-350 350-351 352-359 169-170 170-173 173 173-178 178-179 179-180 180-183 11 5 6 7 11 +1 1 Adbikaraña 1 2 3 4 5 6 7 8 Adhyāya II, Pāda 4 (II.4.1-3) (II. 4.4-5) (II. 4.6-7) (II. 4.8-11) (II. 4.12) (II, 4.13-14) (II. 4. 15-16) ( II. 4. 17-19) 753-756 756-758 758-759 759-762 762-763 763-765 765-767 767-775 360-261 362-363 364 365-368 369 370 371 372-376 183-184 184-185 185 185-186 186 186-187 187 187-189 17 Adhyâya III, Pada 1 Adhikarana 1 2 3 4 5 6 (III. 1. 1-7) (III, 1. 8-11) (III. 1.12-21) (III. 1.22 ) (III, 1.23 ) (III. 1. 24-27) 776-784 784-788 788-793 794 795 795-799 377-382 383-386 387-389 390 391 392-393 190-192 192-193 193-194 194 194 194-195 Adhyāya III, Pada 2 19 19 Adhikarana 1 2 3 4 5 6 7 8 (III.2.1-6) (III. 2. 7-8) (III. 2.9) (III. 2. 10) (III. 2. 11-25 ) (III. 2. 26-29 ) (III. 2. 30–36) (III.2 37-40) 800-804 804-806 806-807 808 808-825 825-829 829-836 836-840 394-396 397 398 399 400-409 410 411-414 415-417 196-197 197 198 198 198-203 203 203 203-204 31 ++ 1) ·Adhyāya III. Pada 3 Pages Paras Pages Adhikarana 11 2 3 2 I 213 5 1 1 (III 3 1-5) (III 3 6-9) (III.3 10) (III.3 11-17) (III 3 18 ) (III 3.19) (III.3 20 22) (III 3.23 ) (III. 3.24) (III 3.25) (IIT 3 26) (III 3 27-31 ) (III 3 32) (III 3 33-34 ) (III 3.35-31) (III 3.38-40) (III 3 41) (III 3 42) (III 3.45) (III 3.44-50) (III.3,51–52) (III 3.53-54) (III 3.55) (III 3 56) (III. 3.57-58 ) (III, 3, 59-64) 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 841-845 845-852 852-855 855-860 860-863 863-864 864-866 866-867 867-869 869-872 872-875 875-880 830-882 882-885 885-895 895-901 901-903 903-904 904-907 907-914 914-916 917-918 918-922 923-924 924-926 926-930 418-420 205-207 420A-422 207-209 423 209 424-428 209-211 429-430 211-212 431 212 432-433 212-213 434 435-436 213 437-438 214 439-440 214-215 441-443 215-217 444 217 445-446 217-218 447-449 218-220 450-452 220-221 453 221 454 221-222 455 222 456-460 222-224 461-462 224-225 463 225 464–465 225-226 466 226 467-468 226 468-469 226-231 → 1 1 1 Adhyâya 1II, Pāda 4 IN 10 Adhikarana 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 (III. 4. 1-20) (III, 4, 21-22) (III, 4,23-24) (III 4 25) (III 4,26) (III 4 27) (HII 4 28-31 ) (III 4 32-35) (III 4 36-39) (III 4. 40-43 ) (III 4 44–45 ) (III 4.45-48) (III 4 49) (III 4 50) (III 4 51 ) 931-948 948-950 950-951 951-952 952-954 954-955 955-958 958-960 960-962 962-965 966-967 967-972 972-973 973-974 974-975 470-484 485 486 487 488 489 490 491 492 493-494 495 496-497 498 493 500 232-234 234-235 235 236 236 236 236-237 237 237-238 238 238 239 239 239-240 240 41 11 1 > 17 ·3 1) 31 71 16 11 11 Adhyāya IV, Pada 1 Pages Paras Pages Adhikaraña 1 (IV.1.1-2) 976–979 501 242 2 (IV.1.3) 979–982 502 242 3 (IV.1.4-5) 982-983 503 243 4 (IV.1.1-5) 983-984 504 243-244 5 (IV.1.7-11) 984–986 505 244 6 (IV.1. 12) 986-987 506 244 7 (IV.1.13) 987-990 507 244-245 8 (IV.1.14) 990_991 508 245 9 (IV.1.15) 991-992 509 245 10 (IV.1.16-18) 992-994 510 245-245 (IV.1.1)) 994-995 511 246 Adhyāya IV, Pada 2 Adhikarana 1 (IV.2.1-2) 996–997 512 247 2 (IV.2.3) 997-993 513 247 3 (IV.2,4) 999-1000 514 247 (IV.2.5-6) 1000-1001 515 247 5 (IV.2.7-13) 1001-1009 516-518 248-249 6 (IV.2.14) 1009-1010 519 249-250 7 (IV.2.15) 1010 520 250 8 (IV.2.16) 1011-1012 521 250 9 (IV.2.17) 1012-1013 522 250 10 (IV.2.18 ) 1013-1015 523 250-251 11 (IV.2. 19-20) 1015-1017 524 251-252 Adhyāya IV, Pāda 3 Adhikarana 1 (IV.3.1) 1018-1020 525 253 2 (IV.3.2) 1020-1022 526 253-254 3 (IV.3.3) 1023-1024 527 254 4 (IV.3.4-5) 1024-1026 528 254 5 (IV.3.6-15) 1027-1034 529-233 255-257 Adhyāya IV, Pada 4 Adhikarana 1 (IV.4.1-3) 1035-1040 534-536 258 2 (IV.4.4) 1040-1012 537 258-259 3 (IV.4.5-7) 1042-1015 538-540 259-260 (IV.4.8-9) 1016-1047 541 260 5 (IV.4.10-16) 1047-1052 542-547 260-262 6 (IV.4.17-22) 1053-1061 518-553 262-263 Appendix A : An alphabetical Index of the Adhikaranas 1-4 Appendix B: An alphabetical Index of the Sūtras 5-12 Appendix C : Indes of Quotations 13-51 Appendix D: Index of important Names etc. 52-59 Errata 60 + 11 12 13 ·द्वितीयाध्याये तृतीयः पादः । न वियदश्रुतेः ॥१॥ (अधिकरण १, सूत्राणि १-९) [328] सांख्यादिवेदवाहातन्त्राणां न्यायामासमूलतया विप्रतिषेधाच्चासामन्नस्य- मुक्तम् । इवानी स्वपक्षस्य विप्रतिपेधादिदोषगन्धाभावख्यापनाय ब्रह्मकार्यतया, अभिमतचिद- चिदात्मकमपञ्चस्य कार्यतामकारो विशोध्यते। तत्र वियदुत्पद्यते न वेति संशय्यते- किं युक्तम् ! न वियदुत्पद्यते, इति। कुतः। अश्रुतेः। संभावितस्य हि श्रवणसंभवः असंभावितस्य तु गगनकुसमवियदुत्पत्त्यादेः शब्दामिधेयत्वं न संभवति। न खलु निरवयवस्य सर्वगतस्याकाशस्यात्मन इवोत्पत्तिनिरूपयितुं शक्यते। अत एव च, उत्पत्त्यसंभवाच्छान्दोग्ये सृष्टिप्रकरणे तेजाप्रभृतीनामेवोत्पत्तिराम्नायते 'तदेक्षत बहु स्यां मजायेति । तत्तेजोऽसृजत' (छा. ६।२।३) इति । तैत्तिरीयाथर्वणादिषु . on Third Quarter of the Second Chapter Not the Sky, on account of not being heard ( mentioned in Sruti) || 114 (Adhikarana 1. Sutras 1-9) [328] In the case of the systeus outside the pale of the Vedas, Sänkbya and others, we mentioned the absurdity thereof, on account of the contradiction owing to their being based fallacious reasoning. Now, in order to announce that our own view is untainted by the blemish of contradiction etc., in respect of the worldly existence constituted of sentient and non-sentient admitted as being the product of Brahman, is being held under scrutiny, the mode of its being the product. There, the doubt arises, vir.--Is tlie Sky originated or not? What (is) proper? The Sky is not originated. Whence? There being no Śruti ( passage endorsing that ); for, there is the possibility.of something that is possible, being heard. In the case of something impossible, the origination etc., of the sky-flower and the sky, there is no possibility of their being denoted by words. Not, indeed, is it possible to scrutinise the origination of the impartite all-pervading sky, as in the case of the Atman. For this very reason, on account of the origination being imo possible, in the creation-chapter in the Chandogya, is declared the origination of entities beginning with Tejas alone in the passage ) It reflected - May I be many, may I piocreate. It created Light (Tejas)' ( Cha, 6-2-3 ) In the Taittiriya and the Atharvana etc., ·७०८ was Para 328] श्रीभाष्यम् 'तस्माद्वा एतस्मादात्मन आफाशः संभूतः' (ते. २१) 'एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च । खं पापुज्योतिरापा' (मु. २१११३) इत्यादिपु श्रूयमाणा वियदुत्पत्तिरविरोधाद्वाध्यते, इति ॥१॥ [329] एवं प्राप्ते, अभिधीयते- आस्ति तु ॥२॥ अस्ति त्वाकाशस्योत्पत्तिः। अतीन्द्रियार्थविपया हि श्रुतिः प्रमाणान्तराप्रतीतामपि वियदुत्पत्ति प्रतिपादयितुं समर्थव । न च श्रुतिप्रतिपनेऽर्थे तद्विधि निरवयवत्वादिहेतुकमनुत्प- त्यनुमानमुदतुमलम् । आत्मनोऽप्यनुत्पत्तिर्न निरवयवत्वप्रयुक्ता, इति वक्ष्यति ॥२॥ [330] पुनश्चोदयति- गाण्यसंभवाच्छब्दाच्च ॥३॥ तस्माद्वा एतस्मादात्मन आकाशः संभूतः' (ते. २११) इत्यादिवियदुत्पत्तिश्रुतिौणीति कल्पयितुं युक्तम्, 'तत्तेजोऽसृजत (छा. ६।२।३) • From that, verity, from this Atman, the Akasa originated' (Tai. 2-1) From this, are produced the Prāna, mind and the sense -organs, the sky, mind, light, waters' (Mu.2.1.3) the origination of the sky, declared in (the above passages) etc., is contradicted owing to the contradiction of the sense || 1!! [329] This (prima-facie view ] being reached, it is stated (in reply)- But there is 112 11 But there is the origination of Akāša; for, the Sruti dealing with supersensuous objects is certainly competent to propound the origination of the sky, although not comprehended from other means of proof. Not again, in a matter known from the Śruti, any inference opposed to it pointing to non-origination based upon the logical mark-being impartite etc., -is competent to rise up. The non-origination of the Ātman himself is not due to his being impartite, - this he (Sūtrakāra ) would say further | 2 u [330] Again (the Pūrvapakşin ) raises an objection (pushes his point of view) - - (The origination-Sruti is) secondary, on account of the impossibility and on account of the word (Amrta ) 113 11 • From that, venly, from this Atman, Akasa originated ' (Tai. 2.1) etc., — this Sruti describing the origination of the sky can be regarded as metaphorical (secondary ), because it is not possible to, propound the origination of the sky, as in (the passage ) •It created Tejas' (Chā. 6.2.3) ·७०९] ब्रह्मसूत्र-२.३.३ [ Para 331 इति सिसृक्षार्ब्रह्मणः प्रथम तेज उत्पद्यते, इति तेजउत्पत्तिप्राथम्येन वियदुत्पत्तिमतिपादना- संभवात् । वायुनान्तरिक्षं चेतदमृतम्' (वृ. २३३१३) इति वियतोऽमृतत्वशब्दाच्च ॥३॥ [331] कथमेकस्य संभूतशब्दस्याकाशापेक्षयागौणत्वम्, अग्न्याद्यपेक्षया मुख्यत्वम् ? इति चेत्-तत्राह-- स्याच्चैकस्य ब्रह्मशब्दवत् ॥ ४ ॥ एकस्यैव 'तस्माद्वा एतस्मादात्मन माकाशः संभूतः' (ते. २११) इत्याकाशे मुख्यत्वासंभवात, गौणतया प्रयुक्तस्य संभूतशब्दस्य 'पायोरमि:' (ते. २१) इत्यादिप्यनुयक्तस्य मुख्यत्वं स्यादेव । ब्रह्मशब्दवत्- यथा ब्रह्मशब्दः 'तस्मादेतद्ब्रह्म नामरूपमन्नं च जापते' (मु. ११९) इत्यत्र प्रधाने गौणतया प्रयुक्तः, तस्मिन्नेव प्रकरणे 'सपसा चीयते ब्रह्म ततोऽन्नमाभिजायते' (मु. ११११८) इति ब्रह्मणि मुख्यतया प्रयुज्यते, तद्वत् । अनुपड्ने च श्रवणावृत्ताविवाभिधानावृत्तिर्विद्यत एवेत्यर्थः॥४॥ Tejas is originated first from Brahman desirous of creating, and so, as the origination of Tejas comes first, it is impossible to propound the origination of the sky, and because, Viyat (sky) is spoken of by the word Amrta in • Wind and the mid-region-this is immortal (Amrta)'. (Br. 2:33) 13 [331] If it is argued --how in the case of the same word Sambhūta. there is a secondary nature in respect of Ākāša, and a primary nature in, respect of Agni? -~-there says (the Sutrakāra)- There could be (different natures) in the case of one (and the same word), like the word Brahman 141 There would certainly be in the case of one and the same word Sambhūta, use in a secondary sense, owing to its primary sense being impossible in the case of Akāśa in the passage )-- • From that, verily. from this Atman, Avasa was originated' (Tai.2.1) its primary sense being tacked on in (the passage ) • From Vayu, Agni' (Tai. 2.1) etc., like the word Brahman. As the wori Brahmin used in a secondary sense to refer to Pradhāna in (the passage ) - From that, this Brahman, name and forn, and food, are originated' (Mu. 1-9.9) is used in its primary sense in respect of Brahman in the same context * Brahman is augmented by penance, from that, food is produced (Mu. 1.1.8) - like that. - And in the case of what is tacked on, like repeated hearing. there does exist the repetition of the denotative. - this is the purport 114 11 ·Parn 331] श्रीभाप्यम् ७० परिहरति- प्रतिज्ञाहानिरन्यतिरेकात् ॥५॥ [331A छान्दोग्यश्रुत्यनुसारेणान्यास वियदुत्पत्तिवादिनीनां श्रुतीनां गौणत्वं कल्पयितुं न युज्यते । यतश्छान्दोग्यश्रुत्यैव वियदुत्पत्तिरङ्गीकृता 'येनाश्रुतं श्रुतम् । (छा. ११) इत्यादिना ब्रह्मज्ञानेन सर्वज्ञानप्रतिज्ञानात् । तस्या हि प्रतिज्ञाया अहानिराकाशस्यापि ब्रह्म- कार्यत्वेन तव्यतिरेकादेव भवति ॥५॥ शब्देभ्यः ॥ ६॥ इतश्च वियत्पत्तिश्छान्दोग्ये प्रतीयते- 'सदेव सोम्येदमय आसीदेकमेवाद्वितीयम्' (छा. ६।२११) इति प्राक्सृष्टेरेकत्वावधारणशब्दात, 'ऐतदाम्पमिदं सर्वम्' (छा. ६८७) इत्येवमादिशब्देभ्यश्च कार्यत्वेन ब्रह्मणोऽव्यतिरेकमतीतः। न च 'तत्तेजोऽसृजत' (छा. ६।२।३) इति तेजस उत्पत्तिश्रुतिवियदुत्पत्ति चारयति। वियदुत्पत्त्यवचनमात्रेण तेजसः प्रतीयमानं (The Sutrakāra) refutes-~- Non-stultification of the solemn dcclaration, on account of that being not different 11511 [331A] It is not proper to speak of, in conformity with the Chandosya śruti-passage, the metaphorical nature of other Śruti passages declaring the origination of the sky; because by the Chandogya-Śruti itself has been accepted the origination of the sky, on account of all knowledge arising from the knowledge of Brahman, in . By what the unheard is heard' (Cha.6.1.1) etc., --the non-stultification of that solemn declaration can be there only on account of Äkāśa also not being different from that (Brahman), being the product of Brahman ||5|| (And) from the (śruti) word: 116 11 And thus is the origination of the sky apprehended from the Chandogya, on account of the word definitely declaring oneness prior to creation in the passage, The existent alone, gentle one, this was in the beginning, one alone, without a second' (Cha.6-2.1) and on account of the sky) being apprehended as not being different from Brahman, being a product, from the words (in the Sruti) 'All this has this as the Atman'. (Cha.6.8.7) etc., Not again, does the Sruti mentioning the origination of Tejas "It created Tejas" ( Chị 6-2-3 ) ward off the origination of the sky. The apprehension of Tejas having the first place, merely because there is not the statement about the origination of ·७११j ब्रह्मसूत्र-२.३.६ į Para 332 प्राथम्यं श्रुत्यन्तरपतिपला वियदुत्पत्ति न निवारयितुमलम् ॥६॥ यावद्विकारं तु विभागो लोकवत् ॥७॥ तुशब्दश्चार्थे । 'ऐतदास्यमिदं सर्वम् (छा. ६४०) इत्यादिभिराकाशस्य विकारत्ववचनेन तस्याकाशस्य ब्रह्मणो विभागः, उत्पत्तिरप्युक्तव। लोकवत्-- यथा लोक एते सर्व देवदत्तपुत्रा इत्यभिधाय तेषु केपांचित्तत उत्पत्तिवचनेन सर्वेपामुत्पत्तिरुक्का स्यात्, तद्वत् । एवं च सति 'वायुश्चान्तरिक्षं चैतदमृतम्' (बृ. २०३६३) इति सुराणामिव चिरकालस्थायित्वाभिप्रायम् ॥७॥ एतेन मातरिश्वा व्याख्यातः ॥ ८॥ [332] अनेनैव हेतुना मातरिश्वनो वायोरप्युत्पत्तिाख्याता। वियन्मातरिश्वनीः पृथग्योगकरणं 'तेजोतस्तथा शाह (प्र.सू. २२३३१०) इत्यत्र मातरिश्वपरामर्शार्थम् ।। ८॥ असंभवस्तु सतोनुपपत्तेः ॥९॥ etc. the sky, is not competent to set aside the origination of the sky apprehended from other Srutis. 116 11 And owing to its being a modification, there is separateness: as in popular parlance 117 The word Tu has the sense of Ca (and). Osing to Ākāśa being spoken of as a modification in (the passage) All this has this as the Ātman' (Cha.6.8.7) the separateness of that Ākāša, from Brahman, the origination also has been spoken of that Akāśa, Lokavat -- as in popular parlaoce – kaving mentioned-all these are Devadatta's sons, -by the direct mention of some amongst them being born of him, the birth of all of them (from Devadatta ) is as good as spoken-like that. And this being so. (the passage) The wind, and the mid-region - this is immortal' (Br.2.3.3) is intended to point out the stay for a long time as in the case of the gods. 171 By this, the Wind (also) is explained 11811 [332] By this very argument, is explained the origination of Mätarisvan, the Wind, The separate association of Viyat and Matariśvan is for the sake of referring to (the Surra)- • The Tejas from this-To the same effect, says, (Bra.su. II. 3.10) 181 But non-origination (only), of the existent (Brahman) on account of impossibility 11 9 11 - ·, --non- Pars 3321 श्रीभाष्यम् ७१२ तुशब्दोऽवधारणार्थः । असंभवः--अनुत्पत्तिः, सतो ब्रह्मण एव। तद्व्यतिरिक्तस्य कस्यचिदनुत्पत्तिर्न संभवति। एतदुक्तं भवति- वियन्मातरिश्वनोफत्पत्तिप्रतिपादनमुदाहरणा- र्थम् । उत्पत्त्यसंभवस्तु सतः परमकारणस्य परस्यैव ब्रह्मणः । तद्व्यतिरिक्तस्य कृत्स्नस्याव्यक्त- महदहंकारतन्मात्रोन्द्रयवियत्पवनादिकस्य प्रपञ्चस्यैकविज्ञानेन सर्वविज्ञानप्रतिज्ञादिभिरवगत- कार्यभावस्यानुत्पत्तिर्नोपपद्यत इति ॥९॥ चियधिकरण समाप्तम् (१) तेजोतस्तथा ह्याह ॥१०॥ (अधिकरण २, सूत्राणि १०-१७) [333] ब्रह्मव्यतिरिक्तस्य कृत्स्नस्य ब्रह्मकार्यत्वमुक्तम् । इदानीं व्यवहितकार्याणां कि केवलात्तत्तदनन्तरकारणभूताद्वस्तुन उत्पत्तिः, आहोस्वित्तत्तदूपाद्ब्रह्मणः? इति चिन्त्यते- किं युक्तम् ? केवलात्तत्तद्वस्तुन इति । कुतः तेजस्तावदतो मातरिश्वन एवोत्पद्यते। 'वायोरनि (तै २१) इति हाह ॥१०॥ आपः ॥११॥ आपोऽप्यतस्तेजस एवोत्पद्यन्ते। अग्राम (ते. २१) The word Tu 15 for the sake of emphasis Asambhava origination - belongs to the existent Brahman alone Non-origination of anything apart from that is not possible This is what is intended to be said The propounding of the origination of Sky and Wind is for the sake of giving an illustrative instance The impossibility of origination, however, belongs to the Highest Brahman alone that is existent and the original cause Nonorigination is inappropriate in the case of everything other than that, such as the entire worldly existence, Avyakta (Unmanufest ), Mahat, Ahamkāra, the subtle elements, sense-organs, Sky, Wind, etc, whose being the product is known by the solemn statement--the knowledge of everything by the knowledge of one, etc 11 9 11 Here ends the Viyadadhikarana (1) The Tejas from this — To the same effect, says 11 10 11 (Adhikarana 2, Sutras 10-17) [333] Everything other than Brahman is stated to be the product of Brahman Now this is being considered - Is the production of the intermediate products from only the entities - the immediate causes of the various products--or from Brahman possessed of the vanous forms? What (15) proper ? From merely the various objects -Whence? The Tejas, for the matter of that, is produced from this, Wind (The Sruti ), indeed, says . From the Wind, Fue (Tar.21 ॥10॥ The Waters 11 11 11 Waters also are produced from this Tejas alonc (The Sruti) indeed says m. From Fire, the Waters (Tai 2.1) ·७१३] ब्रह्मसूत्र-२.३.१२ [ Para 334 'तदपोऽसृजत' (छा. ६२१३) इत्याह ॥११॥ पृथिवी ॥१२॥ पृथिव्यद्भ्यः उत्पद्यते। अभ्य पृथिवी' (ते. २११) 'ता अन्नमसृगन्त (छा. १।२।४) इत्याह ॥१२॥ [334] ननु, अन्नशब्देन कथं पृथिव्यभिधीयते ? अत आह- आधिकाररूपशब्दान्तरेभ्यः ॥ १३ ॥ महाभूतसृष्ट्याधिकारा पृथिव्येचालशब्देनोक्ता, इति प्रतीयते। अदनीयस्य सर्वस्य पृथिवीविकारत्वात्कारणे कार्यशब्दः। तथा वाक्यशेपे भूतानां रूपसंशब्दने 'यदने रोहितं रूप तेजसस्तद्रूप यच्छुल्लं तदपां यत्कृष्णं तदन्नस्य' (छा. ६४१) इति, अप्तेजसोः सजातीयमेवान्नशब्दवाच्यं प्रतीयते । शब्दान्तरं च समानप्रकरणे 'ममेरापः। अद्भ्यः पृथिवी' (ते. २१) इति श्रूयते। अतः, पृथिव्यवानशब्देनोच्यते, इत्यस्य एव पृथिवी जायते। उदाहृतास्तेजः- . . That created the Waters' (Cha..2-3) The Earth 11 12 il The Earth is produced from the Waters. From the Waters, the Earth ' (Tai..2.1) • They (Waters) produced Food ' (Cha. 6.2.4) -so indeed says (the Sruti) ||12 ॥ [334] I say ( says the objector )-How is the Earth denoted by the word Anna? To this ( the Sūtrakāra ) says- On account of the topic, colour and other words ! 13 || That the Earth alone is mentioned by the word Apna is apprehended from the topic dealing with the creation of the great elements. Everything that is fit to be eaten is a modification of the earth, and so, the word denoting the effect is used to denote the cause. Similarly, in the concluding part of the passage describing the colour of the elements, it is apprehended that the sense of the word Anna is, verily, homogeneous with that of Waters and Tejas as in the passage 'What (s) the red colour of Fire, that (is) the colour of Tejas; what white, that of Waters; what dark, that of Anna (the Earth)' (Cha.6.4.1) —there are also other words in similar contests in the śruti * From Agni, Waters; from Waters, the Earth'. (Tai. 2-1) Therefore, the Earth itself is spoken of by the word Anna, and so, the Earth is produced from Waters alone. The Tejas etc., that are cited are merely for ·Para 334] श्रीभाप्यम् ७१४ प्रभृतयः प्रदर्शनार्थाः। महदादयोऽपि हि स्थानन्तरवस्तुन एयोत्पधन्ते, यथाश्रुत्यभ्युपगमा- विरोधात्। 'एतस्माज्जायते प्राणो मनः सन्द्रियाणि च । खं यापुज्योतिरापः पृथिवी विश्वस्य धारिणी॥' (मु. २०११) 'तस्मादेतद्ब्रह्म नामरूपमन्नं च जायते' (मु. १.१३९) तस्माद्वा एतस्मादात्मन आकाशः संभूतः' (ते २१) 'तत्तेजोऽमृजत' (छा. ६३) इत्यादयो ब्रह्मणः परंपरया कारणत्वेऽप्युपपद्यन्त इति ॥ १३ ॥ [335] एवं प्राप्ते, प्रचश्महे-- तदभिध्यानादेव तु तल्लिङ्गात्सः ॥१४॥ तुशब्दात्पक्षो व्यावृत्तः। महदादिकार्याणामपि तत्तदनन्तरवस्तुशरीरकः स एव पुरुपोत्तमः कारणम्। कुतः। तदभिध्यानरूपात्तलिङ्गात्। अमिध्यानम्- 'बहु स्याम' इति संकल्पः। 'तत्तेज ऐक्षत बहु स्यां प्रजायेयेति' (छा. ६३२१३) the purpose of indication. Maliat and others also arc, indccd, produced from entities alone immediately near to them, on account of the non-contradiction in understanding the Śruti passages as they are • From this are produced Prana, mind, and all sensc-organs, the Sky, Wind, Light, Waters (and) the Earth. the support. of all (the universe) (Mu. 2.1.3) . From that, is produced this Brahman, name and form and food' (afa.1.1.9) From that, verily, from this Atman, Akāśa onginated' (Tai.2.1) •It created Tejas' (Cha.6.2.3) -These (passages) etc., would be appropriate even if Brahman were to be (an indirect) cause in succession } 1311 [335] This (prima-facie view) being reached, we reply. But on account of his reflection itself, he (the Alman is the cause,) on account of the characteristic feature ||14॥ By the word Tu (but) the above view is turned away. That Purusottama alone is the causc even of the products, Mabat etc., having for body tbe various entities immediately ncar to them. Whence? On accouut of that characteristic mark in the form of his reflection. Abhidnyāna is the thought - May I be many'. From the declaration in the Sruti about reflection taking the form of thought about being many, in the case of Atman in (the passages) 'That Tejas reflected ~May I be many, may I procreate (Cha. 6.2.3) ·७१५] ब्रह्मसूत्र-२.३.१४ | Para 336 'ता आप ऐक्षन्त बयः स्याम प्रजायेमाहि' (छा. २४) इति, आत्मनो बहुभवनसंकल्परूपेक्षणश्रवणान्महदहंकाराकाशादीनामपि कारणानां तथाविधेक्षा- पूर्विकैव स्वकार्यसृष्टिः, इति गम्यते। तथाविधं चेक्षणं तत्तच्छरीरकस्य परस्यैव ब्रह्मण उपपद्यते । श्रूयते च सर्वशरीरकत्वेन सर्वात्मकत्वं परस्य ब्रह्मणोऽन्तयमिबाह्मणे 'यः पृथिव्यां तिष्ठन्' (बृ. ३१३) 'योऽमु तिष्ठन्' (वृ. ३७४) 'यस्तेजसि तिष्टन्' (कृ. ३३१४) 'यो वायो तिष्ठन्' (पृ. ३१७७) 'य आकाशे तिष्ठन्' (१२) इत्यादि । सुचालोपनिपदि च यस्य पृथिवी शरीरम्' इत्यारभ्य, 'यस्याहंकारः शरीरं पत्य बुद्धिः शरीरं पस्याध्यक्तं शरीरम्' (मुया. ६) इत्यादि ॥१४॥ [336] यच्चाक्तम्- 'एतस्माज्मायते प्राणो मनः सर्वेन्द्रियाणि च।' (मु. २०१३) इत्यादिपु श्रूयमाणा ब्रह्मणः प्राणादिसृष्टिः परंपरयाप्युपपद्यत इति- अत्रोच्यते- re . . « Those Waters reflected • May me te manyy. may procreate (Cha.6.2.4) -regarding also the causes, Mahat, Ahariikara, Akala etc., it is known that the creation of their effects is preceded by that kind of reflection itself. And that kiod of reflection is appropriate in the ca:c of the Highest Brahman alonc having those various entities as its body. It is declared in the Brahman dealing with the inner Controller, that the Highest Brabman is the Ātman of everything because it has everything as its body - IVho, abiding in Pythivi' (Br. 3.7.3) • Who, ab;ding in IValers (Br.3.7.4) • Who, abiding in Tejas' (Br.3.7-14) Who, abiding in Wind (Br.3-7.7) Who, abiding in Äkāśa' (Br.3-7-12) And in the Subalopanişad, beginning with • Whose body (is) Prthii' • Whose body (is) Ahamkara, whese krdy (s) Buddhi, whose body (is) the Avyakta' ( Subā.6) etc. ||141 [336] As to the statement that the creation of Prana etc.. from Brahman, declared in the Śruti • From this one, are produced Prana, mind and all senseorgans (Mu.3-1-3) is appropriate cven if (thc crcation is ) indirect, in succession here, it is stated (in reply ) - , . ९० ·Para 336] श्रीभाष्यम् ७१६ विपर्ययेण तु मोत उपपद्यते च ॥१५॥ तुशब्दोऽधारणार्थः। अव्यक्तमहदहंकाराकाशादिक्रमाद्विपर्ययेण यः सर्वेषां कार्याणां ब्रह्मानन्तर्यरूपः क्रमः 'एतस्माज्जायते प्राणः (मु. २०१३) इत्यादिषु प्रतीयते, स च क्रमस्तत्तदूपाब्रह्मणस्तत्तत्कार्योत्पत्तेरेवोपपद्यते । परंपरया कारणत्वे हि, आनन्तर्यश्रवणमुपरुध्येत । अतः, 'एतस्माज्जायते' (मु. २०१३) इन्यादिकमपि सर्वस्य ब्रह्मणः साक्षात्संभवोत्तम्भनम् ॥१५॥ अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेन्नाविशेषात् ॥१६॥ विज्ञानसाधनस्वादिन्द्रियाणि विज्ञानमित्युच्यन्ते । यदुक्तम्- 'एतस्माज्जायते' (मु. २०१३) इत्यादिना सर्वस्य ब्रह्मणोऽनन्तरकार्यत्वं श्राव्यते । अतश्चानेन वाक्येन सर्वस्य साक्षाब्रह्मण उत्पत्तिरमिध्यानलिङ्गावगतोत्तभ्यत इति -तन्नोपपद्यते, क्रमविशेषपरत्वादस्य वाक्यस्य । अत्रापि सर्पपां क्रमप्रतीतः, खादिषु तावच्छुत्यन्तरसिद्धः क्रमोऽत्रापि प्रतीयते । तैः सहपाठ- लिङ्गाटूतमाणयोरन्तराले विज्ञानमनसी अपि क्रमेणोत्पद्यते, इति प्रतीयते। अतः सर्वस्य But the order in the reverse is appropriate, thus 11151 The word Tu is for the sake of emphasis. Which order of all effects. being subsequent to Brahman, is apprehended in (the passage) • From this, as produced Prana (Mu.2.1.3) -in the reverse order. Avyakta, Mahat, Ahankāra. Akasa ctc., that order is appropriatc, only if there is the creation of various effects from Brahman of various forms. If Brahman acre to be the indirect ( mcdiate ) cause in succession, being the immediate mentioned in the Sruti would be contradicted. Therefore, the declaration such as in (the passage) . From this, is produced' (Mu. 2-1-3) etc., also, does prop up (corroborate) everything bcing directly produced from Brahman. 11 15 11 If (it be argued ) that Vijñāna and Manas are in order in between owing to the indication mark, (the reply is ) - No, on account of non-distinction 11 16 11 The sense-organs are called Vijñāna because they are the means of Vijñāna (knowledge ). As to the statement that, everything being the immediate product of Brahman, is declared in (thc Śruti-passage )-- From this, is produced' (Mu.2-1-3) etc., and thus by this passage, is propped up the immediate origination of everything from Brahman, known from the indicative mark--reflection that is not proper, because this passage aims at a particular order. On account of the apprehension even here of the order for all, the order in the case of Sky etc., established in other śruti passages is apprehended even here. On account of the indicative mark being mentioned along with them, Vijñāna and mind also are "apprehended as being produced in order, in between the elements and the etc..

·७१७] ब्रह्मसूत्र-२३१६ [ Para 337 साक्षाद्रह्मण एव संभवस्योत्तम्भकमिदं वाक्यं न भवतीति चेत्, तल, आविशेषात् । 'एतस्माज्जायते प्राण (मु २०१३) इत्यनेनाविशेषात् । विज्ञानमनसोः खादीनां च, एतस्माज्जायते, इत्यनेन साक्षात्संभवरूपसं- बन्धस्यामिधेयस्य सर्वेषां प्राणादियिन्यन्तानामविशिष्टत्वात्स एव विधेयो न क्रमः । श्रुत्वन्तर- सिद्धम्मविरोधाच्च नेदं क्रमपरम, पृथिव्यप्सु प्रलीयते, इत्यारभ्य तम एकीभवति, इत्यन्तेन क्रमान्तरप्रतीते । अतोऽव्यक्तादिशरीरकात्परस्माद्रह्मण पव सर्वकायांणामुत्पाः । तेज प्रभृतयश्च शब्दास्तदात्मभूतं ब्रह्मेवाभिदधति ॥ १६॥ [337] ननु, एवं सर्वशब्दानां ब्रह्मवाचित्वे सति तैस्तै. शब्दैस्तत्तद्वस्तुव्यपदेशो व्युत्पत्तिसिद्ध उपरुध्यते, तत्राह- चराचरच्यपाश्रयस्तु स्यात्तव्यपदेशो भाक्तस्तद्भावभावित्वात् ॥१७॥ तुशब्दश्वोदिताशद्दानिवृत्त्यर्थः । निखिलजद्गमस्थावरव्यपाअयस्तत्तच्छन्दव्यपदेगी भाक्ता, वाच्येकदेशे भज्यते, इत्यर्थः समस्तवस्तुभकारिणो ब्रह्मण. प्रकारभूतवस्तुमाहिप्रत्यक्षादि- Prāna Therefore this passage cannot be taken as propping up the direct origination of that from Brahman alonc-if it is argued thus-( we say ) No Aviścsat-on account of the non-distinction from the passage From this, is produced Prāna (Mu 213) Because the relation of the form of direct origination of Vejñāna and mind and sky etc , mentioned in the passage -From this, Is produced --15 in common with all entities beginning with Prāna and ending with the Earth that same should be mentioned and not the order Aad on account of contradiction with the order established in other Sruti passages this does not aim at mention ing the order, on account of the apprehension of another order in the passage beginning with the Earth gets merged in the Waters--and ending with the Tamas decomes one- Therefore cảcre ss cde origination of all products from các Higlicst Brahman alone with Avyakta ctc , as its body And the words Tejas crc, dcnotc Brahman itself which is their Ātman 1 16 11 [337] I say (says the objector)-If thus all the words were to denote Brahman the pointing out to the various things by the various words as established ctymologically would be set aside There says- (thc Sūtrahāra) But that reference to the resort of movable and immovable is divided (secondary), on account of its envisaging the nature of that ( Brahman) !! 171 The word Tu is for the purpose of removing the doubt raised The mention of the various words covering the entire movable and immovable tbings is divided - that is to say, it is applicable to the part of the thing denoted Because Brahman which has all the entities as its modes is incomprehensible by the means of proof, Direct perception etc, chat apprehend .

·Para 337 ] श्रीमाप्यम् ७१८ प्रमाणाविषयत्वादान्तश्रवणात्माक्प्रकार्यप्रतीतेः प्रकारिमतीतिभावभावित्वाच्च तत्पर्यवसानस्य लोके तत्तद्वस्तुमात्रे वाच्येकदेशे ते ते शब्दा भइत्वा भइत्या व्यपदिश्यन्ते। अथवा तेजामभृ- तिभिः शब्देस्तत्तद्वस्तुमात्रवाचितया व्युत्पन्नैर्ब्रह्मणो व्यपदेशो भाक्तः स्यात, अमुख्यः स्यात्, इत्याशङ्कच, चराचरव्यपाश्रयस्तु, इत्याधुच्यते। चराचरव्यपाश्रयः, तव्यपदेशा-तद्वाचि- शब्दश्चराचरवाचिशब्दो ब्रह्मण्यभाक्तो मुख्य एव। कुतः ? ब्रह्मभावभावित्वात्सर्वशब्दानां वाचक- भावस्य । नामरूपव्याकरणश्रुत्या हि तथावगतम् ॥१७॥ तेजोधिकरण समाप्नम् (२) नात्मा श्रुतेनित्यत्वाच्च ताभ्यः ॥१८॥ (अधिकरण ३, सूत्रम् १८) [338] वियदादेः कृत्स्नस्य परस्माब्रह्मण उत्पत्तिरुक्ता। इदानी जीवस्याप्युत्पत्ति- रस्ति न वेति संशय्यते-किं युक्तम् । अस्तीति । कुत.? एकविज्ञानेन सर्वविज्ञानप्रतिज्ञोपपत्तेः, प्राक्तृप्टेरेकत्वावधारणाच्च । वियदादेरिव जीवस्याप्त्युपत्तिवादिन्य. श्रुतयश्च सन्ति- यतः प्रसूता जगत प्रसूतिस्तोयेन जीयान्सिसर्ज भूम्याम् ।' (ना ११) -- the entities that are the modes, and because there is no apprchcnsion of the entity possessing the modes prior to the study of the Vedanta, and because the culmination refers to the realisation of Brahman possessed of modes, in popular parlance the various words are used to denote the parts, referring merely to the various entities that form mere portions of the various entities denoted Or, (the Sūtra ) Carācaravgapāśrayastu, etc, is stated here, having raised the doubt - Is the reference to Brahman mctaphorical, that is, not in the primary sense, by the words Tejas ete, denoting etymologically the various entities alone ? Carācaravyapāśrayah, tadvyapadeśah the word denoting that the word denoting the movable and the immovable is not metaphorical in respect of Brahman, that is, it is to be sure primary Whence? Because the denotative nature of all words points out to the nature of Brahman, for, that much is apprehended from the Sruti referring to name, form and modification 11 17 ! Here ends the Tejodhıkarana (2) Not the Atman, on account of the śruti, and on account of (the Ātman ) baing eternal from those (Śruti passages ) 11 18 11 (Adhikarana 3, Sutra 18) [338] The origination of evcrything, Sky ctc , is stated to be as from the Highest Brahman Now the doubt is raised whether there is the origination of the Jiva also or not what ( 18 ) proper ? There is Whence ? On account of the solemn declaration about the knowledge of everything by the knowledge of one, being possible (only thus), and on account of oneness being emphasised prior to creation And there are Sruti passages speaking of the origination even of the Jiva like that of the Sky etc , - From whom has arisen the production of the world by means of the waters he let off Jivas on the earth ( Na 11) .

·, ७१९] ब्रह्मसूत्र-२.३.१८ [ Para 338 'प्रजापतिः प्रजा असृजत' (ते. प्रा. १1१1१०) 'सन्मूलाः सौम्पमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा (छा. १८१४) 'यतो वा इमानि भूतानि जायन्ते' (ते. ३1१1१) इति । एवं सचेतनस्य जगत उत्पत्तिवचनाज्जीवस्याप्युत्पत्तिः प्रतीयते। न च वाच्यम्-ब्रह्मणो नित्यत्वात् 'तत्त्वमसि' आदिभिर्जीवस्य ब्रह्मत्वावर्गमाज्जीवस्य नित्यत्वमिति, 'ऐतदात्यमिद सर्वम् (छा. ६८५) 'सर्वं खल्विदं ब्रह्म (छा. २०१४१) इन्येवमादिभिर्वियदादेरपि ब्रह्मत्वावगमात्तस्यापि नित्यत्वप्रसक्तः। अतो जीवोऽपि वियदादिय- दुत्पद्यते, इति । एवं प्राप्ते, अभिधीयते-नात्मा श्रुतेः, इति। नात्मोत्पद्यते। कुतः: श्रुतेः । 'न जापते म्रियते पा विपाश्चत्' (वा २०१८) ज्ञाज्ञो द्वावजावीशानोशौ' (थे. १९) इत्यादिमिर्जीवस्योत्पत्तिप्रतिषेधो हि श्रूयते। आमनो नित्यत्वं च ताभ्यां श्रुतिभ्य एवावगम्यते । 'नित्यो नित्याना चेतनश्चेतनानामेको वहूना यो विदधाति कागान् ।' (वे. ६०१३) . • Prajapath created the people' (Tai. Bri. 1-1-10) 'All these people, gentle one, are rooted in Sal, have theer abode in Sat, have their stabılly 17. Sat' (Cha. 6.8.4) • From whom, rerily, are produced these crealures (elements )' (Tai.3.1.1) -Thus on account of the statement about the origination of the world along with the sentient, the ongination even of the Jiva is apprehended. And It should not be said that on account of Brahman being eternal, and Jiva being apprehended as being Brahman, in passages That thou art etc., Jiva is eternal; because in that case, on account of the Sky etc, also being known to be Brabman from passages like All this, has this as the Alman' (Cha.6.8.7) 'All this indeed ( ) Brahman (Chā.3141) those also would have perforce to be admitted as cternal. Therefore, the Jiva also like the Sky ctc., is originated This (prima-facic view ) being reached, it is stated (in reply ) - Nātmā, Śruteh - the Ātman is not onginated. Whence ? On account of the Sruti. In (the following ) passages and others- The wise one as ne they bom, nor dies' (Ka. 2-18) • The knower and non-knoiler, the two unborn-the Controller, the no.:-Controller" (Sle 1.9) is declared by the Srut the repudiation of the ongination of Jiva. And the eternal nature of Ātman is apprehended from those Śruti passages themselves • Eternal among the eternals, the sentrent among the senttents, one among the many, who lays down the desires (Ste613) ·७२० Para 338] श्रीभाप्यम् 'अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।' (का. २०१८) इत्यादिभ्यः। अतश्च नात्मोत्पद्यते। कथं तर्होकविज्ञानेन सविज्ञानप्रतिज्ञोपपद्यते ? इत्थमुपपद्यते--जीवस्यापि कार्यत्वात्कारणकार्ययोरनन्यत्वाच्च । एवं तहिं वियदादिवदुत्पत्ति- मत्त्वमङ्गीकृतं स्यात्। नेत्युच्यते । कार्यत्वं हि नामकस्य द्रच्यस्यावस्थान्तरापत्तिः । तज्जीवस्या- प्यस्त्येव। इयांस्तु विशेषः -- वियदादेरचेतनस्य यादृशोऽन्यथाभावों न तादृशो जीवस्य । ज्ञानसंकोचविकासलक्षणो जीवस्यान्यथाभावः, वियदादेस्तु स्वरूपान्यथाभावलक्षणः। सेयं स्वरूपान्यथाभावलक्षणोत्पत्ति के प्रतिषिध्यते। एतदुक्तं भवति-- भोग्यभोक्तनियन्तृन्विविक्तस्वभावान्प्रतिपाद्य, भोग्यगतमुत्पत्त्यादिकं भोक्तरि प्रतिषिध्य, तस्य नित्यतां च प्रतिपाद्य, भोग्यगतमुत्पत्त्यादिकं भोक्तगतं चापुरुषार्था- श्रयत्वं नियन्तरि प्रतिपिध्य, तस्य नित्यत्वं निरवद्यत्वं सर्वदा सर्वज्ञत्वं सत्यसंकल्पत्वं करणा- धिपाधिपावं विश्वस्य पतित्वं च प्रतिपाद्य, सर्वावस्थयोश्चिदचितीस्तं प्रति शरीरत्वं तस्य चात्मत्वं प्रतिपादितम् । अतः सर्वदा चिदचिद्वस्तुशरीरतया तत्पकारं ब्रह्म । तत्कदाचित्स्वस्मा- 15 not • Unborn, eternal, permanent, this, the ancient one, killed, when the body is being killed ( Ka. 218) etc. And thus the Atman is not originates. How is then the solemn declara. tion about the knowledge of everything by the knowledge of one, feasible ? -Thus it is feasible - on account of the Jiva also being a product, and also on account of cause and effect being non-different. (The objector)-Well, in that case, that would be tantamount to admitting (Jiva) having origination as the Sky etc. - (We reply ) - No; for, being a product is, indeed, the taking to another state, by one (and the same) substance, and that (kind of Karyatva) does exist in the case of Jiva also. This, however is the distinction - There is not that kind of transformation in the case of Jiva as obtains in the case of Viyat etc., that are non-sentient. Changing over to ano:her state in the case of the Jiva is characterised by contraction and expansion of knowledge. In the case of sky etc. however, it is characteris:d by the transformation of one's (very ) nature. And that such origination characterised by the change over of one's nature is repudiated in the case of the Jiva. This is what is intended to be said -Having propounded the object of enjoyment, enjoyer, and the Controller as having separate characters; having negatived in the case of the enjoyer, origination etc., belonging to the object of enjoyment; having propounded its eternal nature, also; having negatived in the case of the Controller, origination etc., belonging to the object of enjoyment, and not being the resort of salvation, belonging to the enjoyer; having propounded as well his eternal nature, blameless state, being omniscient, being with thoughts fulfilled, being the master of masters of sense-organs, being the Lord of Universe at all time;—it has been propounded that the sentient and the nonsentient in all the states are the body in respect to bim, and that he is the Atman. Therefore, Brahman, on account of having for its body the sentient and the non-sentient entities always, has them as its modes. Having the sentient and ·1 ७२१] ब्रह्मसूत्र-२.३.१८ [ Para 338 द्विभक्तव्यपदेशानर्हातिसूक्ष्मदशापनचिदचिद्वस्तुशरीरं तिष्ठति, तत्कारणावस्थं ब्रह्म । कदाचिच्च विभक्तनामरूपस्थूलचिदचिद्वस्तुशरीरम्, तच्च कार्यावस्थम् । तत्र कारणावस्थस्य कार्यावस्थापत्तावचिदंशस्य कारणावस्थायां शब्दादिविहीनस्य भोग्यत्वाय शब्दादिमत्तया स्वरूपान्यथाभावरूपविकारो भवति। चिदंशस्य च कर्मफलविशेषभोक्तृत्वाय तदनुरूपज्ञान- विकासरूपविकारो भवति । उभयप्रकारविशिष्टनियन्त्रंशे तत्तदवस्थतदुभयविशिष्टतारूपविकारो भवति । कारणावस्थाया अवस्थान्तरापत्तिरूपी विकारः प्रकारद्वये प्रकाशिण च समानः। अतं एच, एकस्यावस्थान्तरापत्तिरूपविकारापेक्षया 'येनाश्रुतं श्रुतम् (छा. ६।१११) इति, एकविज्ञानेन सर्वविज्ञानं प्रतिज्ञाय मृदादिदृष्टान्तः 'यथा सोम्यैकेन' (छा. ६११) इत्यादिना निदर्शितः। ईदृशज्ञानसंकोचविकासकरतत्तदेहसंबन्धवियोगाभिप्राया जीवस्योत्पत्ति- मरणवादिन्यः (तै ब्रा. १११११०) 'प्रजापतिः प्रजा असृजत' the non-sentient as its body, it exists, sometimes attaining to the extremely subtle state not deserving to be designated as separate from itself; - that is Brahman in the causal state, sometimes it has for the body the sentient and nonsentient bodies, gross, with separate names and forms that is Brabman in the state of the effect. There, when (Brahman) in the causal state attains to the state of effect, the non-sentient portion which is bereft of (distinctions due to) words etc, in the causal state, becomes possessed of (the distinctive features) words etc., for being fic for enjoyment, and thus there is the modification of the nature of change over of one's own form. And in the case of the sentient portion for being the enjoyer of the particular fruits of Karman, there is the transformation 10 the form of the expansion of cognition befitting that. And in the Controller -portion particularised by both modes, there is the transformation in the form of being particularised by both, in the various states. The transformation of the causal state, in the form of attaining to another state, is common to the two modes and the entity possessing the mode. For this very reason, after having made the solemn declaration — the knowledge of everything by the knowledge of one - in (the passage ) By which the unheard is heard (Cha.6-1-1) -the illustrative instance of earth etc., has been pointed out in (the passage)- · As, gentle one, by one' (Cha.6-1-1) etc taking into account the transformation in the form of attaining to another state of one entity. And there are the Śruti passages such as • Prajāpari created the people (Tai. Br.1.1.10) etc, speaking of the origination and death of the Jiva, intending to refer to the connection and separation of the various bodies, contributing to the contraction ·श्रुतयः। Para 338 ] श्रीभाष्यम् ७२२ इत्याद्याः अचिदंशवत्स्वरूपान्यथात्वाभावाभिप्राया उत्पत्तिपतिपेधवादिन्यो नित्यत्ववादिन्यश्च न जायते मियते' (का २०१८) इत्याद्याः, 'नित्यो नित्यानाम् इत्याद्याश्च श्रुतयः । स्वरूपान्यथात्वज्ञानसंकोचविकासरूपोभयविधानिष्टविकाराभावाभिप्रायाः 'स वा एष महानज आत्माजरोऽमरोऽमृतो ब्रह्म' (बृ. ४।४।२५) 'नित्यो नित्यानाम्' (वे. ६.१३) इत्याद्याः परविषयाः श्रुतयः। एवं सर्वदा चिदचिद्वस्तुविशिष्टस्य ब्रह्मणः प्राक्सृष्टेरेकत्त्वावधारण च नामरूपविभागाभावादुपपद्यते । तद तव्याकृतमासीत् । तन्नामरूपाभ्यां व्याक्रियत' (बृ १९४७) इति हि नामरूपविभागभावाभावाभ्यां नानात्वैकत्वे वदन्ति, इति। [339] ये त्वविद्योपाधिकं जीवत्वं वदन्ति, ये च पारमार्थिकोपाधिकृतम्, ये च सन्मात्रस्वरूपं ब्रह्म स्वयमेव भोक्तभोग्यनियन्तृरूपेण त्रिधावस्थितं वदन्ति- सर्वेऽप्येते, and expansion of such knowledge. And there are śruti passages such as • Is not born, dies (not)' (Ka. 2.18) and such like • Eternal among the eternals ' (Sve.6-13) speaking of the negation of origination and speaking of eternal nature intending to refer to the absence of change of one's nature, like the non-sentient portion. There are Śruti passages ing to the Highest such as - • He, venly, this great unborn Atman, ageless, immortal, deathless - Brahman. ( Br. 4.4.25) Eternal among the eternals (Sve. 6.13) intending to refer to the absence of change over of one's nature, and the absence of any undesirable changes of both kinds, of the nature of contraction and expansion of knowledge. Thus, the definite statement about Brahman being one prior to creation, particularised by the sentient and non-sentient, for all times, is appropriate, on account of the absence of the division into name and form. Tkas, verily, this was unmodified then; it became modified in name and form (Br. 1.4.7) --thus they speak of manifoldness and oneness as due to the presence and absence (respectively) of the division into name and form. [339] As for those who speak of the nature of Jiva as due to the limicing adjunct of Avidya, and those, as due to a real limiting adjunct; and those who speak of Brahman with only existence as its nature, as staying threefold in the forms-enjoyer, object of enjoyment and Controller; all these do sub. . - ·७२३] ब्रह्मसूत्र-२.३.१८ [ Para 339 अविद्याशक्तरुपाधिशक्तभोक्तभोग्यनियन्तृशक्तीनां च प्रलयकालेऽवस्थानेऽपि तदानीमेकत्वाव- धारणं नामरूपविभागाभावादेवोपपाश्यन्ति 'वैषम्पनघण्ये न सापेक्षत्वाद...। न ाषिभागादिति चेन्नानादित्वादुपपद्यते चाप्युप्लायते च (व्र. सू. २।१॥३४-३५) इति सूत्राम्यां जीवभेदस्य तत्कर्मप्रवाहस्य चानादित्वाभ्युपगमाच्च । इयान्विशेषः एकस्यानाद्यविद्यया ब्रह्म स्वयमेव मुह्यति। अन्यस्य पारमार्थिकानाशुपाधिना ब्रह्मस्वरूपमेव वध्यते, उपाधिब्रह्मव्यतिरिक्तवस्त्वन्तराभावात् । अपरस्य ब्रह्मैव विचित्राकारेण परिणमते. कर्मफलानि चानिष्टानि भुते। नियन्त्रंशस्य भोक्तृत्वाभावेऽपि सर्वज्ञत्वात्स्वस्मादभिन्नं भोक्तार- मनुसंधातीति स्वयमेव भुते । अस्माकं तु स्थूलसूक्ष्मावस्थचिदचिद्वस्तुशरीरं ब्रह्म कार्यकारणोभयावस्थावस्थितमपि सर्वदा निरस्तनिखिलदोपगन्धं सत्यसंकल्पत्वाद्यपरिमितो- दारगुणसागरमवतिपते। प्रकारभूतचिदचिवस्तुगता अपुरुषार्थाः स्वरूपान्यथाभावश्चेति सर्व समञ्जसम् ॥१८॥ गात्माधिकरणं समाप्तम् (३) scribe to the definite statement of oneness, on account of the absence itself of the distinction in name and form at that time of dissolution) although the power of Avidyā, the power of the limiting adjunct, and the power of enjoyer, the object of enjoyment and the Controller, do persevere at the time of the universal dissolution; on account of the admitting of beginninglessness of the division of Jīvas and the stream of their Karman by the Sūtras -- Dusparity and mercilessness (exist) not, on account of (īśvara ) being dependent... of ( it be argued) that Karman (exists) not, on account of non-division, that is appropriate on account of the beginninglessness (of Samsāra), and it is so experienced ' ( Bra. Su. II. 1.34.35) This, however, is the speciality (here)-According to one, Brahman of its own accord, gets infatuated by the beginningless Avidyā, for another, the very nature of Brabman is circumscribed by a real beginningless adjunct, on account of the absence of any entity other than Brahman with the limiting adjunct. According to another (third) one, Brahiman itself is transformed in various forms and enjoys the undesirable fruits of Karman. Even though the Controller-portion is not the enjoyer, still on account of omniscience, it gets associated with the enjoyer, not different from it, and so it itself enjoys. As for us, Brahman having for its body, sentient and non-sentient entities in gross and subtle conditions, although staying in both the states, — that of the cause and that of the effect -- does remain always with any trace of any blemish removed, being the ocean of endless noble qualities like being with thoughts fulfilled etc. And there matters not pertaining to salvation belong to sentient and non-sentient entities that are the modes, and also the change over of one's own nature - all this is thus reasonable. 118 11 Here ends the Atmādhikarana (3) ९१ ·Para 340] श्रीभाप्यम् ७२४ -- ज्ञोत एव ॥ १९ ॥ (अधिकरण ४, सूत्राणि १९-३२) [340] वियदादिवज्जीवो नोत्पद्यत इत्युक्तम् । तमत्सङ्गेन जीवस्वरूपं निरूप्यते--- कि सुगतकपिलाभिमतचिन्मात्रमेवात्मनः स्वरूपम्, उत कणभुगभिमतपापाणकल्पस्वरूपमचि. स्वरूपमेवागन्तुकचैतन्यगुणकम, अथ ज्ञातृत्वमेवास्य स्वरूपम् ? इति। किं युक्तम् ! चिन्मात्रम्, इति । कुतः? तथा श्रुतेः । अन्तर्यामिब्राह्मणे हि 'य आत्मनि तिष्ठन्' इति माध्यंदिनीयपर्यायस्य स्थाने 'यो विज्ञाने तिष्ठन्' (बृ. ३७२२) इति काण्या अधीयते। तथा विज्ञानं यज्ञं तनुते मर्माणि तनुतेऽपि च' (ते. २१५) इति कर्तुरात्मनो विज्ञानमेव स्वरूपं श्रूयते। स्मृतिपु च 'ज्ञानस्वरूपमत्यन्तनिर्मलं परमार्थतः।' (वि पु. १।२।६) इत्यादिप्वात्मनो ज्ञानस्वरूपत्वं प्रतीयते। अपरस्तु-जीवात्मनो ज्ञानत्वे ज्ञातृत्वे च स्वाभाविकेs- भ्युपगम्यमाने, तस्य सर्वगतस्य सर्वदा सर्वत्रोपलब्धिप्रसङ्गात्करणानां च वैयर्थ्यात्सुपप्तिमूर्छा- The knower, for this very reason ॥ 19॥ (Adhikarana 4, Sutras 19-32) [340] It is stated that the Jiva is not produced, like the Sky etc. In that connection, the nature of Jiva is looked into - Is the nature of Atman mere consciousness favoured by the Bauddhas and Kapila; or is it the nonsentient nature itself, like the nature resembling that of a stone, favoured by Kanada (the Vaisesikas), with the occasional quality of consciousness; or is, being the knower itself, the nature of this (Jiva)? What (is) proper? Mere consciousness. Whence? On account of the Śruti to that effect. In the Brāhmana dealing with the inner-Controller, the followers of the Kanva recension read 'Who, abiding in Vijnana' (Br. 3.7.22) in place of the alternative reading in the Mädhyandina recension -- Who, abiding in Alman'. Similarly in (the passage), Vijana spreads the sacrifice, and spreads the Karmans also (Tai. 2.5) is to be found the nature of the doer Atman, as Vijñāna itself. And in the, Smſti passages • The nature of Diana, extremely pure, in realhty' (V.P. 1.2.6) etc. is apprehended Ātman as having knowledge as his nature, (As for) the second however, (this is the position) - If it is admitted that Jivātman is naturally the knowledge as well as the koower, there would perforce be his presence everywhere at all time as he is all-pervading, and the sense-organs would be .

·७२५] ब्रह्मसूत्र-२.३.१९ [ Para 341 दिषु सतोऽप्यात्मनश्चैतन्यानुपलब्धः, जाग्रतः सामग्यां सत्यां ज्ञानोत्पत्तिदर्शनावस्य न ज्ञान स्वरूपम्, नापि ज्ञातृत्वम् । आगन्तुकमेव तु चैतन्यम्। सर्वगतत्वं चात्मनोऽवश्याभ्युपेत्यम् । सर्वत्र कार्योपलब्धेः सर्वत्रात्मनः संनिधानाम्युपगमात्, शरीरगमनेनैव कार्यसंभवे सति गतिकल्पनायां प्रमाणाभावाच्च । श्रुतिरपि सुषुप्तिवेलायां ज्ञानाभावं दर्शयति 'नाहं खल्लयमेवं संमत्यात्मान जानात्सयमहमस्मीति नो एवेमानि भूतानि' (छा. ११) इति । तथा मोक्षदशायां ज्ञानाभावं दर्शयति 'न मेत्य संज्ञास्ति' (बृ. २४१२, ४।५।१३) इति। 'ज्ञानस्वरूपम्' (वि. पु. १।२६) इत्यादिप्रयोगस्तु ज्ञानस्य तदसाधारणगुणत्वेन लाक्षणिकः, इति। [341] एवं प्राप्ते, पचमहे- ज्ञोऽत एव । ज्ञ एवायमात्मा ज्ञातृस्वरूप पर, न ज्ञानमात्रम्, नापि जडस्वरूपः । कुतः? अत एव । श्रुतेरेवेत्यर्थः। 'नात्मा श्रुतेः' (न.सू. २१३१८) , useless; and in the states of deep sleep, swoon, etc., even though the Atman is there, there is the non-perception of cognition, and in the waking state, there is the perception of origination of cognition, when the means thereof are there-and so, this Jiva has not knowledge as his nature, notis heaknower. And the consciousness is, verily, occasional. The all-pervading nature in the case of Atman has got to be necessarily admitted, on account of its effects being seen everywhere, on account of the admission of the presence of the Ātman everywhere, and on account of the absence of any means of proof for postulating any movement when the effect can be possibly had by the movement itself of the body. The Sruti also points out to the absence of cognition in deep sleep in • Thus one. o wonder, does not know thus now the Atmati, -I am this one, these beings are not indeed (there )' (Cha.8.11.1) Similarly (the Śruti) points out to the absence of cognition in the state of salvation, in (the passage) Not, having departed, there is cognition (Br.2.4.12: 4.5.13) The use of the expression • The nature of Jhāna (V.P1-26) etc., (to describe Atman) is metaphorical (and indicates) that cognition is his peculiar quality. [341] This (prima-facie view ) being reached, we say (in reply)- The knower, for this very reason. The Atman is the knower himself, having the nature of the knower alone, not merely consciousness; not again, having a non-sentient nature. Whence? For this very reason. that is to say, from the Sruti itself. The Sruti-passage referred to in (the Sutra) Not the Atman, on account of the Briti' (Bra. Sū. 11. 3.18) ·, . Para 343] श्रीभाष्यम् [७२८ [343] नाणुरतच्छ्रुतेरिति चेन्नेतराधिकारात् ॥ २२ ॥ 'योऽयं विज्ञानमयः प्राणेषु' (बु. ४।३१५, ४।४।२२) इति जीवं प्रस्तुत्य 'स वा एष महानज आत्मा (वृ. ४।४।२२) इति महत्वश्रुतेन गुर्जीव इति चेत् -न, इतराधिकारात् । जीवादितरस्य प्राज्ञस्य तत्राधिकारात् । यद्यप्युपक्रमे जीवः प्रस्तुतस्तथापि 'यस्यानुपित्तः प्रतियुद्ध आत्मा (बृ. ४१४।१३) इति मध्ये परः प्रतिपाद्यत इति तत्संबन्धीदं महत्त्वं न जीवस्य ॥२२॥ स्वशब्दोन्मानाभ्यां च ॥ २३ ॥ साक्षादणुशब्द एच श्रूयते- 'एपोऽगुरात्मा चेतसा वेदित पो यस्मिन्प्राणः पञ्चधा संविवेश।' (मु. ३३११९) इति । उद्धृत्य मानम्-उन्मानम् । अणुसदृशं वस्तूदधृत्य तन्मानत्वं जीवस्य श्रूयते बालायशतभागस्य शतधा कल्पितस्य च । भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥' (श्वे. ५/९) (343] (If it be said) Not atomic, on account of no-śruti to that effect, -- (the reply is)-No. on account of (the topic) concerning the other one 11 22 11 If it be said that in (the passage), • Who, this constituted of Vijñāna among the Pranas (Br. 4:37: 4.4.22) introducing the Jiva, there is the Sruti describing his greatness, He, verily, this great unborn Atman' (Br. 4.4-22) and so, Jiva is not atomic -(To this, we reply)-No, on account of (the topic) concerning the other one; on account of the Prājāa, other than the Jiva, being the topic there. Although in the introductory part Jiva is the matter in hand, still, because in the middle, the Highest is propounded as in-- • To whom is known the awakened Atman' ( Br.4.4.13) --and so, this greatness (magnitude) is in respect of that, and not (in respect) of the Jiva. 1122 11 And on account of the direct word (Aņu being used ) and the dimension. || 23|| The word Anu is directly mentioned in (the Śruti-passage ) This Anu (a'omic ) Atman should be known by the mind, where the Prāņa has entered five-fold'. (Mu. 3.1.9) Unmana - measurement extracted; having taken up the thing resembling the atom, it is mentioned (in the Sruti) about Jiva having that measure-- That Jiva should be known as a portion of the hundredth part of the tip of the hair cut down a hundredfold, and he is meant to be endless'. (Sve. 5.9) .

·७२९] ब्रह्मसूत्र-२.३.२३ [ Para 344 . इति। 'आरायमात्रो वरोऽपि दृष्टः (श्रे. ५८) इति च । अतोऽणुरेवायमात्मा ॥ २३॥ [344] अथ स्यात् आत्मनोऽणुत्वे सकलशरीरव्यापिनी वेदना नोपपद्यत इति- तत्र मतान्तरेण परिहारमाह- अविरोधश्चन्दनवत् ॥२४॥ यथा हरिचन्दनविन्दुर्दहकदेशवय॑पि सकलदेहव्यापिनमालाई जनयति, तदात्मापि देहेकदेशवर्ती सकलदेहवर्तिनी वेदनामनुभवति ॥२४॥ अवस्थितिवैशेप्यादिति चेन्नाभ्युपगमादृदि हि ॥२५॥ हरिचन्दनबिन्दादेर्दैहदेशविशेषावस्थितिविशेषात्, तथाभावः। आत्मनस्तु तन विद्यत इति चेत् -- न, आत्मनोऽपि देहदेशविशेपे स्थित्यभ्युपगमात् । हृदयदेशे ह्यात्मनः स्थितिः श्रूयते 'हृदि यपमात्मा तक्शतं नाहीनाम्' (प्र. ३१६) इति। तथा कतम आत्मा (बृ. ४१३१७) । And also, The lower one is, indeed, seen as measuring the tip of the avl'. (Sve. 5.8) So this Ātman is, verily, atomic. 1123 11 [344] It may be argued --If Atman is atomic, pain pervading the whole body is not possible - There (the Sūtrakāra first ) gives the refutation in accordance with another view- Non-contradiction like the sandal 124 11 Just as a drop of (red sandal) Haricandana, although remaining on one part of the body, produces delight pervading the whole of the body, -- like that, the Atman also, abiding in one part of the body, experiences pain abiding in the whole of the body || 24॥ If (it be argued, it is so in the case of the sandal) on account of its particular habitat,-(the reply is)-No. on account of (a particular habitat, in the case of the Atman) being indeed admitted in the heart (- region ) 125 If it be said -- Because the drop of Haricandana etc., has a special abode in the particular part of the body, and so, there is that kind of nature (experience). But that does not exist in the case of the Atman-(we say)- No, because even in the case of the Atman, existence in a particular part of the body is admitted. The staying of the Ātman in the heart-region is mentioned in the śruti - is indeed in the heart, and there are a hundred and one veins. (Pra. 3.6) Similarly, introducing (the Atman) 'Which, Atman. (B.4.37) . This ·Pua 341-- श्रीभाष्यम् [७३० इति प्रकृत्य 'योऽयं विज्ञानमपः प्राणेषु हृयन्तर्योतिः' (यू. ४॥३७) इति । आत्मनी देहदेशविशेषस्थितिख्यापनाय चन्दनदृष्टान्तः प्रदर्शितः। न तु चन्दनस्य देशविशेषापेक्षा ॥ २५॥ एकदेशवर्तिनः सकलदेहव्यापिकार्यकरत्वप्रकारं स्वमतेनाह- गुणाद्वालोकवत् ॥२६॥ वाशब्दो मतान्तरल्यावृत्त्यर्थः। आत्मा स्वगुणेन ज्ञानेन सकलदेहं व्याप्यावस्थितः । आलोकवत् - यथा मणिधुमणिप्रभृतीनामेकदेशवर्तिनामालोको नैकदेशव्यापी दृश्यते, तद्वद्धृदयस्थस्यात्मनो ज्ञानं सकलदेहं व्याप्य वर्तते। ज्ञातुः प्रभास्थानीयस्य ज्ञानस्य स्थानया- दन्यत्र वृत्तिर्मणिप्रभावदुपपद्यत इति प्रथमसूत्रे स्थापितम् ॥ २६॥ [345] ननूक्त ज्ञानमात्रमेवात्मा, इति। तत्कथं ज्ञानस्य स्वरूपव्यतिरिक्तगुणत्व मुच्यते ? तत्राह- व्यतिरेको गन्धवत्तथा च दर्शयति ॥ २७ ॥ यथा पृथि या गन्धस्य गुगत्वेनोपलभ्यमानस्य ततो व्यतिरेका, तथा जानामीति ज्ञातृगुणत्वेन प्रतीयमानस्य ज्ञानस्यात्मनो व्यतिरेकः सिद्धः। दर्शयति च श्रुतिः as 'Who, this one, constituted of Vijana, among the Prānas, the inner light in the heart' (Br. 4.3.7) ctc.- The illustrative instance of the sandal is set forth to point out tbc abiding of the Atman in a particular part of the body. In the case of the sandal, however, there is no need of a specific region. 11 25 II (The Sūtrakāra ) refers according to his own view, to the manner in which a thing residing in one part can do its task of perv ng the whole body Or, on account of the quality, like light 1126 || The word Vā is for the purpose of excluding the other view. The Atman remains pervading tbe whole body, by his quality, — knowledge-uke light. Just as the light of gems, the Sun etc , residing only in one region is not seen as pervading (only) one region; similarly the consciousness of the Atman residing in the heart is tbere, pervading the whole body. It is proper that the cognition standing in the position of the lustre, of the knower, cxists elsewhere than its own resort, like the lustre of the gem, - this has been cstablished in the first Sutra. 1126।। [345] I say (says the objector)-It has been stated that mere consciousness alone is the Atman; tben, how is it stated that consciousness is the quality apart from bis nature? - There (the Sūtrakāra ) says (by way of reply ) - The separateness, like the smell, and (the Sruti) points out to that effect. 1 27 || Just as the smell which is perceived as the quality of the Earth is other than that, similarly, that consciousness which is apprehended as the quality of the knower, in the forma -I know-is proved to be separate from the Atman. - ·७३१] ब्रह्मसूत्र-२.३२८ [Para 346 . 'जानात्येवायं पुरुषः' इति ॥२७॥ पृथगुपदेशात् ॥ २८॥ स्वशब्देनैव विज्ञानं विज्ञातुः पृथगुपदिश्यते 'नहि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यते' (बृ. ४॥३॥३०) इति ॥२८॥ [346) यतूक्तम्- 'यो विज्ञाने तिष्ठन्' ( शा२२) 'विज्ञानं यज्ञं तनुते' (ते. २१५) ज्ञानस्वरूपमत्यन्तनिर्मलम्' (वि पु १२२६) इत्यादिषु ज्ञानमेवात्मेति व्यपदिश्यत इति, तबाह तद्गुणसारत्वात्तु तद्व्यपदेशः माज्ञवत् ॥२९॥ तुशब्दश्चोद्यं व्यावर्तयति । तद्गुणसारत्वात्-विज्ञानगुणमारत्वात, आत्मनो विज्ञान- मिति व्यपदेशः। विज्ञानमेवास्य सारभूतो गुणः। यथा माज्ञस्यानन्दः सारभूतो गुण इति प्राज्ञ आनन्दशब्देन व्यपदिश्यते 'यदेव आकाश आनन्दो न स्यात्' (ते २१७) 'आनन्दो ब्रह्मेति व्यजानाद' इति । प्राज्ञस्य द्यानन्दः सारभूतो गुणः And the Sruti also points out (the same) in-- Thus Purusa does know 11271 On account of being shown as separate 1128 11 Vijñāna is shown to be separate, by (the use of) that same word, from the knower in (the passage) There is indeed no elusion of the consciousness of the knoner' (Br.4-3:30) ॥28॥ [346] As to what has been stated in (passages) Who, abiding in Vijana' (Br.3-7-22) Vijñāna spreads the sacrifice (Tan. 2-5) "The nature of Jñana, extremely pure (V. P. 1-2.6) etc. it is pointed out that Jžāna alone is the Atman - There says (the Sūtrakāra) The designation of that (Vijnana), on account of the Atman's having that quality as his essence, like Prajria. 1291 The word Tu turns away the objection. Tadgunasäratvāt-on account of haviog the quality of Vijñāna as the essence, there is the designation of Atman as Vijñāna. Vijñāna alone is his essential quality. Just as, because bliss is the essential quality of Prājna, Prājba is referred to by the word Ananda (bliss) in If this Akaša ucre not the Ananda' (Tai. 2.7) * One should know Ananda as Brahman (Til.36) For, indeed of the Prajña, Ananda is the essential quality, in ( (parsages) .

·Para 346] श्रीभाप्यम् [७३२ 'स एको ब्रह्मण आनन्दः (तै. २१८) 'आनन्दं ब्रह्मणो विद्वान्न बिभेति कुतश्चन (ते. २२९) इति। यथा वा सत्यं ज्ञानमनन्तं ब्रह्म' (ते. २१) इति विपश्चितः प्राज्ञस्य ज्ञानशब्देन व्यपदेशः। सह बह्मणा विपश्चिता' (ते. १) 'यः सर्वक्षः (मु. १३११९) इत्यादिषु प्राज्ञत्य ज्ञानं सारभूतो गुण इति विज्ञायते ॥२९॥ यावदात्मभावित्वाच्च न दोषस्तदर्शनात् ॥ ३०॥ विज्ञानस्य यावदात्मभाविधर्मत्वात्तेन तद्व्यपदेशो न दोपः। तथा च खण्डादयो यावत्स्वरूपभाविगोत्यादिधर्मशब्देन गैरिति व्यपदिश्यमाना दृश्यन्ते, स्वरूपनिरूपणधर्मत्वा- दित्यर्थः। चकाराज्ज्ञानवदात्मनोऽपि स्वप्रकाशत्वेन ज्ञानमिति व्यपदेशे न दोप इति समुच्चिनोति ॥ ३०॥ [347] यच्चोक्तं सुपुप्त्यादिषु ज्ञानाभावाज्ज्ञानस्य न स्वरूपानुबन्धिधर्मत्वमिति, तवाह- । . . That is the sole Ananda of Brahman (Tai. 2:8) 'Knowing th: Ananda of Brahman, he does not fear anywhere ((Tai. 29) or, as in (the passage) - Existence, Knowledge, Infinite Brahman.' (Tai 2.1) there is a reference by the word Jõäna to the wise one, Prājña. In (passages ) • With Brahman, the wise one (Tai. 2.1) • IVho, omniscient (Mu. 1.1.9) etc., it is known that nāna is the essential quality of the Prājña 11 29 1 And, (the quality exists ), so long as the Ātman exists, - on account of this, there is no fault, on account of that being scen (elsewhere) ॥30॥ On account of Vijñāna being the attribute as long as the Ātman exists, the reference by tbat (Vijñāna to the Atman) is no fault. And similarly, the broken-horned etc., are seen being referred to as bull, by the word denoting the attribute bullness etc, existing as long as the nature (of the bull) exists - that is to say, on account of its being the attribute describing its nature. By the use of Ca (and), Atman also, like Jhana, being self-illumining, there is no fault in referring (to Atman) as Jiana, (the Sutrakāra) brings in thisaddition. 13011 [347] As to what has been said that in the case of deep sleep etc.. there is the absence of Jõāna, and so Jhāna is not an attribute persisting in his naturc— Thcre says (the Sūtrakāra ) - ·ब्रह्मसूत्र-२.३.३१ , ७३३] [ Pura 3.17 पुंस्त्वादिवत्त्वस्य सतोभिव्यक्तियोगात् ॥३१] तुशब्दश्वोदिताशङ्कानिवृत्त्यर्थः। अस्य ज्ञानस्य सुपुप्त्यादिष्वपि विद्यमानस्य जागर्या- दिप्वभिव्यक्तिसंभवात्स्वरूपानुबन्धिधर्मस्वोपपत्तिः। पुंस्वादिवत । यथा पुंस्त्वाद्यसाधारणस्य धातोर्खाल्यावस्थायां सतोऽप्यनभिव्यक्तस्य युवत्वेऽभिव्यक्तौ पुंसस्तद्वत्ता न कादाचित्की भवति। सप्तधातुमयत्वं हि शरीरस्य स्वरूपानुवन्धि । 'तत्सप्तधातु त्रिमलं हियोनि चतुर्विधाहारमयं शरीरम् ।' (गर्भोप. १) इति शरीरस्वरूपव्यपदेशात्। सुपुप्त्यादिप्वप्यहमर्थः प्रकाशत इति प्रागेचोक्तम्। तस्य विद्यमानस्य ज्ञानस्य विपयगोचरत्वं जागर्यादावुपलभ्यते। एते चात्मनो ज्ञातृत्वादयो धर्माः मागेवोपपादिताः। अतो ज्ञातृत्वमेव जीवात्मनः स्वरूपम् । स चायमात्माणुपरिमाणः। न प्रेत्य संज्ञास्ति' (बृ. २।४।१२) इत्यपि न मुक्तस्य ज्ञानाभाव उच्यते, अपि तु 'एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति' (बृ. २।४।१२) But on account of the association with the manifestation of the (attribute) existing in this (Atman). like the virile power efc. 1131 1 The word Tu (but) is for the sake of turning away the doubt raised. In the case of this Jõāna existing even in deep sleep etc. there is the possibility of its manifestation in the waking state etc., and so, its being an attribute persisting in its nature is appropriate. Like the (virile) nature of a man etc. -Just as the virile ingredient etc., the essential characteristic of a man, although existing in childhood, is unmanifest, and is manifested in youth, - by this (one cannot say that) being possessed of that virility is only occasional in a man. For, being constituted of the seven basic substances persists in the nature of the body, on account of the nature of the body as pointed out in (the passage) * That body has seven basic suõstances, has three blemishes, tuo sources, made up of four fold eatables: (Garbhopa. 1) It has already been stated that even in deep sleep etc. the l-entity shines forth. -- And his existing consciousness is perceived in the vaking state etc., as comprising objects of knowledge. And these attributes of the Ātman, being the knower etc., have been pointed out already. Therefore, the nature of the Jīvātman is being the knower itself. And that same, this Ātman is atomic in dimension, Even in (the passage) No consciousness exists, after departing' (Br 2.4-12) - Is not mentioned the absence of Jñana in the released Soul; but on the I contrary, (what is stated is) that the perception of birth, destruction etc., prompted by something associated with the beings in the state of worldly existence, in (the passage) - 'Having risen up from these elements le perishes after them' ( Br. 24-12) ·Para347 ] श्रीभाप्यम् [७३४ इति संसारदशायां यद्भूतानुविधायित्वप्रयुक्तं जन्मनाशादिदर्शनं तन्मुक्तस्य न विद्यते । 'न पड़पो मृत्यु पयति न रोगं नोत दुःखताम् । सर्वं ह पदयः पत्यति सर्वमाप्नोति सर्वशः।' (छा. २६२) 'नोपजनं स्मरन्निदं शरीरम्' (छा. ८1१२१३) 'मनसेतान्कामान्पश्यनरमते' (छा. ८।१२।५) इत्यादिश्रुत्यैकार्थ्यात् ॥३१॥ [348] संप्रति ज्ञानात्मवादे तस्य सर्वगतत्वे दूपणमाह- नित्योपलब्ध्यनुपलब्धिप्रसङ्गोन्यतरनियमो वान्यथा ॥३२॥ अन्यथा सर्वगतत्वपक्षे, तस्य ज्ञानमात्रत्वपक्षे च नित्यमुपलब्ध्यनुपलब्धी सहध प्रसज्येयाताम्, अन्यतरनियमो वा, उपलब्धिरेव या नित्यं स्यादनुपलब्धिरेव था। एतदुक्त भवति- लोके तावद्वर्तमानयोरात्मोपलव्ध्यनुपलब्ध्योरयं ज्ञानात्मा सर्वगतो हेतुः स्यादुप- लब्धेरेव वानुपलब्धेरेव वा। उभयहेतुत्वे सर्वदा सर्वत्रोभयं प्रसज्येत । यापलब्धेरेव, सर्वस्य सर्वदा सर्वत्रानुपलम्भो न स्यात् । अथानुपलब्धेरेव, सर्वदा सर्वत्रोपलब्धिर्न स्यादिति। अस्माकं शरीरस्यान्तरेवावस्थितत्वादात्मनस्तत्रैवोपलब्धिर्नान्यत्रोति व्यवस्थास्थितिः। करणा- that does not exist in the case of the released Soul, on account of its having the same sense as in (the passages)- The seer sees not death, nor disease, nor again the nature of misery. The seer, indeed, sees everything and obtains everything everywhere' (Cha.7.26.2) 'Not remembering the birth, this body' (Cha.8.12.3) • Seeing these desires by the mind, he enjoys' (Cha.8.12.5) ॥31॥ [348] Now, (the Sutrakāra) speaks of the blemish in the doctrine advocating Jõāna as the Atman, if he is all pervading - Otherwise there would be the undesirable contingency — all-time perception and non-perception, or either as a rule.) 321 Otherwise, according to the doctrine that he is all-pervading, and the doctrine that he is were consciousness, there would perforce be the perception and non-perception indeed always together, or either as a rule – there would be perception alone always, or non-perception alone. This is what is intended to be said In the case of the perception and non-perception of the Atman obtaining for the matter of that in the world, this all-pervading Jānātman would be the cause of perception alone or of non-perception alone If he were the cause of both, there would perforce be existing both everywhere always; if ( Ātman is the cause ) of the perception alone, there would not be non-perception of everything, everywhere at any time; if only of non-perception, there would be no perceptionat any time anywhere Aş for us, on account of the Atman abiding, verily, within the body, there alone is the perception of that, and not else- Where--- this is the settled arrangement, Even if (the perception is said to ·, ब्रह्मसूत्र-२.३३३ [ Pira 349 यत्तोपलब्धेरपि सर्वेपामात्मनां सर्वगतत्वेन सधैः करणः सर्वदा संयुक्तत्वादहप्तादेरप्यनियमादुक्त- दोपः समानः ।। ३२ ॥ ज्ञाधिकरण समाप्तम् (४) फर्ता शास्त्रार्थवत्त्वात् ॥३३॥ (अधिकरण ५, सूत्राणि ३३-३९) [349] अयमात्मा ज्ञाता स चाणुपरिमाण इत्युक्तम् । इदानी किं स एव कर्ता, उत स्वयमकर्तव सन्, अचेतनानां गुणानां कर्तृत्वमात्मन्यध्यस्यति ? इति चिन्यते। किमत्र युक्तम् ? अकर्तेवात्मेति । कुतः ? आत्मनो ह्यकर्तृत्वं गुणानामेव च कर्तृत्वमध्यात्मशास्त्रेषु श्यते। तथाहि- कठवल्लीपु जीवस्य 'न जायते मियते' (का २११८) इत्यादिना जन्मजरामरणादिकं सर्व प्रकृतिधर्म प्रतिपिध्य, हननादिपु क्रियासु कर्तृत्वमपि प्रतिपिध्यते 'हन्ता चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम् । उभो तो न विजानीतो नाप हन्ति न हन्यते ॥' (का २११९) इति । हन्तारमात्मानं जानन्न जानात्यात्मानमित्यर्थः। तथा च भगवता स्वयमेव जीवस्याकर्तृत्वं be) dependent upon the sense-organs, – because all the Ātmans being allpervadıng are conjoint always with all the sense-organs, – the blemish pointed out obtains (there ) also, on account of the non-regulation of the Unseen etc. 11 32 1 Here ends the Tradhikarana (4) The Agent, on account of the sástra being significant 11 33 11 (Adhikarana 5, Sutras 33-39) [ 349 ] It has been stated that this Ātman is the knower, and that he is atomic in dimension Now, it is considered - Is he alone the agent, or, being himself indeed a non-agent he superimposes upon himself the nature of the agent of the non-sentient qualities ? What (Is) proper here? Atman (1s) but a non-agent Whence ? For, it is pointed out in metaphysical works that Atman is a non-agent and the nature of an agent belongs to the qualities. To explain the same- In the Katha sections, repudiating all the qualities of the Prahrt, such as birth, old age, death etc, in the case of the Jiva in (the passage ) beginning with • He is not born nor dics', (Ka2.16) is repudiated the nature of the agent also, in respect of acts such as killing etc, In (the passage) If the killer thinks of killing, of the killed one thinks ( himself as) killed,-both those do not know-this one neither kills, nor is killed'. (Ka2-19) - That Is to say-knowing Atman to be the killer, one does not know the Atman And liken ise by the Lord himself personally, has been spoken of ·Para 319] श्रीभाष्यम् [७३६ स्वरूपं कर्तृत्वाभिमानस्तु व्यामोह इत्युच्यते। 'प्रकृते क्रियमाणानि गुणैः कर्माणि संबैशा। अहकारविमूढात्मा पर्ताहमिति मन्यते ॥' (गीता ३१२७) 'मान्य गुणेभ्यः फर्तार यदा दृष्टानुपश्यति ।' (गीता १४१९) कार्यकारणपर्तृत्वे हेतु प्रकृतिसन्यते । पुरस सुखदु साना भोक्तृत्वे हेतुरच्यते॥' (गीता १३२० .) इति च । अतः पुरुपस्य भोक्तृत्वमेव । प्रकृतेरेव तु कर्तृत्वम् । एवं प्राप्ते, प्रचक्ष्महे- कर्ता शास्त्रार्थवत्त्वात्। आत्मैव कर्ता न गुणा । कस्मात ? शास्त्रार्थवत्त्वात् । शास्त्राणि हि, यजेत स्वर्गकामः, मुमुक्षुब्रह्मोपातीत, इत्येवमादीनि स्वर्गमोक्षादिफलस्य भोक्तारमेव कर्तृत्वे नियुञ्जते। न घचेतनस्य कर्तृत्वे चेतनी नियुज्यते। शासनाच्च शास्त्रम् , शासनं च प्रवर्तनम् , शास्त्रस्य च प्रवर्तकत्वं बोधगननद्वारेण । अचेतनं च प्रधानं न वोधयितुं शक्यम् । अतः शास्त्राणामर्थवत्त्वं भोक्तश्चेतनस्यैव कर्तृत्वे भवेत् । तदुक्तम् शाखाल प्रयोक्तरि' (जै सू ३१८) the nature of the Jiva as being the non-agent, and the regarding oneself as an agent as infatuation in Karmans on all sides (are) bcing done by the Gunas of Prakrti, (but) one with mind confounded by Ahamkāra (1-ness) thinks - 1 (am) the doer (Giti 3..7) When the Seer perceues no other agent than the Gunas' (Gita 14-19) and • Prakrte as spoken of as the cause in respect of the body. sense-organs and the state of the agent; Purusa as spoken of as the cause in respect of the nature of the enjoj er' of pleasucs and miseries. (Gita 13.20) Therefore, the Purusa has the nature of the enjoyer alone, and Prakru alone has the nature of the agent- This (prima-facie view) being reached, we say (in reply)-The Agent, on account of the Sāstra being sigruficant-Ātman alone is tre agent, not the qualities,—How ? On account of the Šāstra being significant For, the (passages in the) Sastras, -one desirous of heaven should sacrifice, one desirous of liberation should meditate on Brahman--these and others assign the nature of an agent to the enjoyer alonc of the fruit.-hcarcn, salvation ctc , Not indccd, is a sentient assigned the naturc of an agent belonging to the nonsentient, the Sāstra is (so called) because of its Śāsana (ordering), and Sāsana, 15-directing (one) to act and the role of a director in the case of Šāstra is through producting knowledge And it is impossible that the non-sentient Pradhana should enlighten onc. Therefore it is only when the enjoyer, a senticnt one, is the agent, that the Sāstra can have significance That is stated in (the Sutra) The fruit of the Sastra goes to the director (Jau Su 3718) ·३३७] ब्रह्मसूत्र-२.३.३३ [ Para 349 इति। इति। यदुक्तम् 'हन्ता चेन्मन्यते। (का. २११९) इत्यादिना हननक्रियायामकर्तृत्वमात्मनः श्रूयत इति, तदात्मनो नित्यत्वेन हन्तव्यत्वाभावादु- च्यते। यच्च 'प्रकृतेः क्रियमाणानि (गीता ३२७) इत्यादिना गुणानामेव कर्तृत्वं स्मर्यत इति, तत्सांसारिकप्रवृत्तिप्वस्य कर्तृता सत्त्वरजस्तमोगुण- संसर्गकृता, न स्वरूपप्रयुक्तति प्राप्ताप्राप्तविवेकेन गुणानामेव कर्तृत्वमित्युच्यते । तथा च तत्रैवोच्यते 'फारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ।' (गीता १३१२१) इति । तथा तत्रैवात्मनश्च कर्तृत्वमभ्युपेत्योच्यते 'तत्रैवं सति करिमात्मानं फेसलं तु यः। पपत्यकृतयुद्धित्वान्न त पापति दुर्मतिः ।। (गीता १८१६) 'अधिष्ठान तथा कर्ता करणं च पृथग्विधम् । विविधा च पृथक्षेष्टा देवं चैवात्र पञ्चमम् ॥ (गीता १८1१४) As to what has been stated in the passage ) . If the killer thinks ( Ka. 2.19) etc., that the Ātman is mentioned as the non-agent in respect of the killingact,--that is said on account of the absence of (the Atman ) being fit to be killed as the Atman is eternal. And as to (the statement) that the qualities alone are known in the Smſti-works to be the agent, in (the passage ) of the Prakştı, being done (Gita 3:27) etc.,-there is the nature of the doer. of this (Atman) in respect of activities pertaining to the worldly existence, duc to the association of qualities, Sattva, Rajas and Tamas, and not prompted by his own nature, and so, it is stated that the qualities alone are the agent, in the light of the discrimination about what is pertinent and what is not pertinent. And similarly it has been stated even there 'Association of this one with the Guņas (is) the cause of his births in good and had nombs (families )' (Gita 13.21) Similarly, even there is stated. after taking for granted Atman as the agent-- • There, this being the case, he who perceives the Atman alone as the agent, with his intellect not (properly ) dereloped,--that one, of wrong ideas, sees not. (Gita 18-16) And when the nature of the Atmanasan agent, being dependent upon (things) beginning with the base and cnding with fate in the passage ) • The base, likewise the doer, and the means of various kinds, and the manifold several activity; and fate, verily, (is) here the fifth' (Gita 18-14) ·इति प्रकृत्य Pa1a349] श्रीभाष्यम् ७३८ इत्यधिष्ठानादिदेवपर्यन्तसापेक्षे सति, आत्मनः कर्तृत्वे य आत्मानमेव केवलं कर्तारं मन्यते न स पश्यति, इत्यर्थः ॥३३॥ उपादानाद्विहारोपदेशाच ॥ ३४ ॥ स यथा महाराजः (२१११८) 'एवमेवैप एतान्प्राणान्गृहीत्वा स्ये शरीरे यथाकामं परिवर्तते' (२।१११८) इति प्राणानामुपादाने विहारे च कर्तृत्वमुपदिश्यते ॥ ३४॥ व्यपदेशाच्च क्रियायां न चेन्निर्देशविपर्ययः ॥३५॥ 'विज्ञान यज्ञ तनुते कर्माणि तनुतेऽपि च ।' (ते २५) इति लौकिकवैदिकाक्रियासु कर्तृत्वव्यपदेशाच्च कर्ता । विज्ञानशब्देन नात्मनो व्यपदेशोऽपि त्वन्त:- करणस्य बुद्धेरिति चेत्, एवं सति निर्देशविपर्ययः स्यात्, बुद्धः करणत्वाद्विज्ञानेनेति करण- विभक्तिनिर्देशः स्यात् ।। ३५॥ उपलब्धिवदनियमः ॥३६॥ आत्मनोऽकर्तृत्वे दोप उच्यते । यथात्मनो विभुत्वे - he who considers the Atman alone to be the agent, he secs not-this is the sense ||331 On account of taking hold of, and reference about the sporting: 1134 11 With the introduction As a great king' (Br.2118) •In this very lay, he, catching hold of these vital airs, mores about at will within his body' (Br 2 118) the nature of the agent is referred to in the matter of taking hold of the Pranas, and sporting about. ॥34॥ And on account of the reference (to being the agent) in respect of acts, if (Atman is) not (the agent), there would be a change in the reference (of that matter) || 35 11 And Atman is the doer on account of the description of (his) being the doer in mundane and Vedic activities in (the passage ) - • Vrijñāna spreads the sacrifice and also spreads the Karmans (Ta1 2.5) If it be argued that there is no reference to Ātman by the word Vijñāna, but to Buddhi, the inner sensc-organ -(then our reply 1s)-If this is the case, there would have been a change in the way the reference is made. Because Buddht is the instrument, there should have been the pointing out of that Buddhi ) by the instrumental case as Viñanena (by Vijñāna) u 35 11 No rule, like the perception. 11 36 11 A blemish is pointed out, if Ātman were not to be the agent-Just as it has been pointed out that, in case Ātman were to be all-pervading, there is non-regulation in in ·FPara 349 ७३९ ब्रह्मसूत्र-२.३.३७ 'नित्योपलळ्यनुपलब्धिप्रसङ्गः' (न. सू. २१३१३२) इत्यादिनोपलब्धेरनियम उक्तस्तद्वदात्मनोऽकर्तृत्वे प्रकृतेश्च कर्तृत्वे तस्याः सर्वपुरुपसाधारणत्वात्, सर्वाणि कर्माणि सर्वेषां भोगाय स्युः, नैव वा कस्यचित् । आत्मनो विभुत्वाभ्युपगमात्संनिधान- मपि सर्वेपामविशिष्टम् । अत एव चान्तःकरणादीनामपि नियमो नोपपद्यते यदायत्ता व्यवस्था स्यात् ॥३६॥ शक्तिविपर्ययात् ॥३७॥ बुद्धेः कर्तृत्वे कर्तुरन्यस्य भोक्तृत्वानुपपत्ते, भोक्तृत्वशक्तिरपि तस्या एव स्यादित्यात्मनो भोक्तृत्वशक्तिहीयेत। भोक्तृत्वं च बुद्धेरेव संपद्यत इत्यात्मसद्भावे प्रमाणाभावश्च स्यात् । 'पुरषोऽस्ति भोक्तृभाया' (सा. का. १७) इति हि तेपामभ्युपगमः ।। ३७ ॥ समाध्यमावाच ॥ ३८॥ बुद्धः कर्तृत्वे मोक्षसाधनभूतसमाधावपि सैव की स्यात् । स च समाधिः प्रकृतेरन्योऽ- स्मीत्येवंरूपः। न च प्रकृतेरन्योऽस्मीति प्रकृतिः समाधातुमलम् । अतोऽप्यात्मैव कर्ता ॥ ३८॥ नन्वात्मनः कर्तृत्वेऽभ्युपगम्यमाने सर्वदा कर्तृत्वं नोपरमेत, इत्यत्राह- (There_uould be ) the undesirable contingency--all-tune perception or non-perception'. (Bra Su. II. 3.32) etc.,-like that, if Ātman were not to be the agent, and if Prakſti were to be the agent,-all Karmans would be there for the enjoyment of all, because that (Prakſti) would be common to all the Purusas; or, not indeed of some one at all. Owing to admitting Atman to be all-pervading, even his presence is unrestricted to all. For this very reason, no rule even in the case of the inner sense-organ etc., can be reasonable, depending on which there would be the proper adjustment. 11 36 11 On account of the change of power 1137 ॥ If Buddhi were to be the agent, there being the impossibility of another agent being the enjoyer, even the power of being the enjoyer would belong to it (Buddhi ) alone-thus the Ātman would be divested of his power as enjoyer; and because the nature of enjoyer would befall Buddhi alone, there would be the absence of the means of proof regarding the existence of the Atman. For, it is their tenet that • Puruşa exists by virtute of the nature of an enjoyer'. (Sa. Ka. 17) 1371 And on account of the absence of the state of concentration ||38|| If Buddhi were to be the agent, it would be the agent even in the Samadhi (state), the means of salvation. And the Samadhi is of the form (of the cognition)-I am other than Prakrti-and the Prakrti (entertaining the idea)-I am other than Prakrti-is not competent to indulge in concentration. Therefore also, the Atman alone is the agent. 11331 I say ( says the objector )–If it were admitted that the Atman is the agent, his activity for all time would not ceasc-To this, (the Sütrakāra ) says- ·Para 349 ] श्रीभाष्यम् [७४० यथा च तक्षोभयथा ॥३९॥ वागादिकरणसंपन्नोऽप्यात्मा यदेच्छति तदा करोति, यदा तु नेच्छति तदा न करोति। यथा तक्षा वास्यादिकरणसंनिधानेऽपीच्छानुगुण्येन करोति न करोति च। बुद्धस्त्वचेतनायाः कर्तृत्वे, तस्या भोगवाञ्छादिनियमकारणाभावात्सर्वदा कर्तृत्वमेव स्यात् ।। ३९॥ फत्रधिकरणं समाप्तम् (५) परात्तु तच्छ्रुतेः ॥४०॥ (अधिकरण ६, सू. ४०-४१) [350] इदं जीवस्य कर्तृत्वं किं स्वातन्त्र्येण, उत परमात्मायत्तम् ? इति । किं प्राप्तम् ? स्वातन्त्र्येणेति। परमात्मायत्तत्वे हि विधिनिषेधशास्त्रानर्थक्यं प्रसज्यते। यो हि स्वबुद्ध्या प्रवृत्तिनिवृत्त्यारम्मशक्तः स एव नियोज्यो भवति । अतः स्वातन्त्र्येणास्य कर्तृत्वमिति प्राप्ते, अभिधीयते-परात्तु, इति। तुशब्दः पदं व्यावर्तयति । तत्कर्तृत्वमस्य परात्परमात्मन एव हेतोभवति। कुतः? श्रुतेः. 'अन्तः प्रविष्टः शास्ता जनानां सर्वात्मा' (ते. भा. ३।११।२) 'य जात्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न घेद यस्यात्मा शरीरं य आत्मा- नमन्तरो यमपति स त आत्मान्तर्याम्पमृतः' (वृ. ३१७॥२२) And as the carpenter in both ways. ॥39॥ The Atman, although endowed with the sense-organs--Vak (Specch) etc., acts wiren he wishes, but does not act when he wishes not: just asa carpenter even when the tools, axe etc., are near, acts or does not act, according to his will. But, if the non-sentient Buddhi were to be the agent, there is bound to be activity for all time, on account of the absence of any regulating cause such as desire for enjoyment, etc. 1139 11 Here ends the Kartradhikarana (5) But that from the Highest, on account of the śruti ||40|| ( Adhikarana 6, Sūtras 40-41 ) [350] Is this activity of the Jīva independent, or dependent upon the Paramatman? What is reached (as the prima-facie view)? -Independent, If (the activity) were to depend upon the Paramātman, the Sastra-passages dealing with injunctions and prohibitions would perforce be useless. For, he who is competent to begin or refrain from an activity by his own will-he alone is fit to be enjoined. Therefore, his is an independent activity. This (prima-facie view ) being reached, it is stated (in reply )-But from the Highest. The word Tu turns away the (preceding ) view. That activity of his is there-Parāt-from the Paramātman alone, the cause. Whence ? On account of the Sruti ( passages ) - * Entered within, director of people, Atman of all' (Tai. A. 3.11.2) * Who, abiding in the Atman, within the Arman; whom the Atman knows not, whose body is the Atman; who controls the Ātman within-that is your Atman, the inner Controller, immortal.' (Br. 3.7.

·७४१] ब्रह्मसूत्र-२.३४१ [ Para 351 - . इति। स्मृतिरपि 'सर्वस्प चाह हृदि सानिविष्टो मत्त स्मृतिनिमपोहन च ।' (गीता १५/१५) 'ईश्वरः सर्वभूताना हद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्पभूतानि यन्त्राख्दानि मायया ॥' (गीता १८६१) इति ॥४०॥ [351] नन्वेवं विधिनिषेधशास्त्रानर्थक्यं प्रसज्येतेत्युक्तम्, तत्राह- कृतप्रयत्नापेक्षस्तु विहितमतिपिद्धावैवादिभ्यः ॥४॥ सर्वासु क्रियासु पुरुषेण कृतं प्रयत्नमुद्योगमपेक्ष्यान्तर्यामी परमात्मा तदनुमतिदानेन प्रवर्तयति । परमात्मानुमतिमन्तरेणास्य प्रवृत्ति!पपद्यते, इत्यर्थः। कुत एतत् ? विहितपतिपिद्धा- वैयादिभ्यः। आदिशब्देनानुग्रहनिमहादयो गृह्यन्ते। यथा द्वयोः साधारणे धने परस्वत्वा- पादनमन्यतरानुमतिमन्तरेण नोपपद्यते, तथापीतरानुमतिः स्वेनैव कृतेति तत्फलं स्वस्यैव भवति। पापकर्मसु निवर्तनशक्तस्याप्यनुमन्तृत्वं न निर्दयत्वमावहतीति सांख्यसमयनिरूपणे प्रतिपादितम् । नन्येवम् Also the Smrti ( says the same thing )- . And I am well-sealed in the heart of all, from me (come forth) memory, knowledge and exclusion (Gita. 15 15) ī svara abdes, (O) Arjuna, in the heart-region of all beings, making all beings (as though) mounted on a machine, whul about by Maya'. (Gita 18-61) ॥401 [351] I say (says the objector )-It has been said (by me) that there would perforce be the uselessness of the Sāstra-passages dealing with injunctions and prohibitions-There (the Sutrakāra) says- But (īśvara) is dependent upon the effort made, so that there would not be usclessness of injunctions and prohibitions etc. 1411 In respect of all activities, Paramātman, the inner Controller, makes (the Purusa ) act, by granting him permission, taking into account the effort, labour gone through by the Purusa. This is the sense — Without the permission of the Paramātman, his activity would not be forthcoming. Whence this? Vihitapratısıddhā-vaiyarthyādıbbyah-(So that the thing enjoined and the thing prohibited etc would not be useless ) By the word Ādı are to be understood, favour, control etc. Just as when two are sharing wealth, the taking over of what belongs to another, is not possible without the consent of the other, still because the consent of the other (practically ) is his own act, the fruit thereof belongs to him alone Giving the consent even by one who is competent to dissuade one from a sinful act, does not amount to his being merciless -- This has been propounded in the exposition of the ankhya doctrine. I say ( says the objector ) – Thus ( what is stated ) in (the passage) ·Para 3511 श्रीमाप्यम् [७४२ 'एष हेय साधु म कारयति त यमेभ्यो लोकेभ्य उन्निनीपति । एष एवासाधु कर्म कारयति त यमघो निनीपति' (कौ ३१) इत्युन्निनीपयाधोनिनीपया च स्वयमेव साध्वसाधुनी कर्मणी कारयतीति, तन्नोपपद्यते। उच्यते-- एतन्न सर्वसाधारणम् । यस्वतिमात्रपरमपुरुषानुकूल्ये व्यवस्थित. प्रवर्तते तमनुगृह्णन्भगवा- स्वयमेव स्वप्राप्त्युपायेप्वतिकल्याणेषु कर्मस्व रुचिं जनयति। यश्चातिमात्रप्रातिकूल्ये व्यवस्थित प्रवर्तते तं स्वप्राप्तिविरोधेप्वधोगतिसाधनेषु कर्मसु रुचिं जनयति। यथोक्तं भगवता स्वयमेव 'अह सर्पस्य प्रभवो मत्तः सर्वे प्रवर्तते। इति मत्वा भजन्ते मा बुधा भावसमन्विता ॥' (गीता १०१८) इत्यारभ्य 'तेपा सततयुक्ताना भजता प्रीतिपूर्वकम् । ददामि बुद्धियोग त येन मामुपपान्ति ते ॥ तेषामेवानुकम्पार्थमहमज्ञानज तम । नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्पता।' (गीता १०१०-११) इति । तथा 'असत्यमप्रतिष्ठ ते जगदाहुरनीश्वरम् ।' (गीता १६५८) . This one alone makes one perform a good act, whom he wishes to lift up from these uorlds, this one alone makes one perform an evil act, whom he wishes to go down' (Kau 39) - (that the Lord ) alone himself makes one do good and bad deeds, with a desire to lift him up or to throw him down, --this does not stand to rcason - (This) is stated (in reply)-This (Is) not (a statement) apphcable to all But he who is extremely well established in the favour of the Highest Purusa acts the divine one himself, of his own accord, favouring hım, crcates lore (in him) for only those extremely auspicious acts which are thc mcars to attain to him And for him who is extremely firmly establıshed in his disfavour He creates love for acts opposed to the attainment to Him, which are the means of the downward course As has been said by the Lord himself in beginning with I am the source of all, from Me proceeds forth everything - knowing this, wise men endowed with des otion resort to Me' (Gita 108) "To thein, ever devoted, uorshipping (Me) with affection, I Sire that Yoga of understanding by which they come to Me. For the sake of (skouing) compassion to them alone, I abrding n (ther) soul-state. destroy the darkness produced from ignorance, by the refulgent knowledge-lamp' (Gita 1010-11) ctc. Similarly, having stated, beginning with • They speak of (descmbe) the world as imreal ( coming from Asal ) without foundation, without any Controller' (Gita 168) ·७४३] ब्रह्मसूत्र-२.३४२ ( Paia 352 , इत्यादि 'मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ।' (गीता १६३१८) इत्यन्तमुक्त्वा तानहं द्विषतः क्रूरान्संसारेषु नराधमान् । क्षिपाम्पजस्त्रमशुभानामुरीष्वेव योनिषु ।' (गीता १९१९) इत्युक्तम् ॥४१॥ परायत्ताधिकरणं समाप्तम् (६) अंशो नानाव्यपदेशादन्यथा चापि दाशकितवादित्वमधीयत एके ॥४२॥ (अधिकरण ७, सूत्राणि ४२-५२) [352] जीवस्य कर्तृत्वं परमपुरुपायत्तमित्युक्तम् । इदानीं-किमयं जीवः परस्माद- त्यन्तभिन्नः, उत परमेव ब्रह्म भ्रान्तम्, उत ब्रह्मयोपाध्यवच्छिन्नम्, अथ ब्रह्मांशः इति संशय्यते। श्रुतिविप्रतिपत्तेः संशयः-ननु तदनन्यत्वमारम्मणशब्दादिभ्यः' (व.सू. २१११५) 'मधिकं तु भेदनिर्देशात्' (प्र. सू. २११।२२) इत्यत्रैवायमों निर्णीतः। सत्यम् । स एव नानात्वैकत्वश्रुतिविप्रतिपत्त्याक्षिप्य जीवस्य ब्रह्मां- ctc., and ending with "And those envying me and hating me in the body of themselves and of others. (Gita 16.18) it is stated • Those merciless haters (enemies ), the meanest of men worldly lives, I throw unccasingly those unholy ones into the Asurawombs, (Gita 16-19) 142॥ Here ends thc Parāyattādhikarana (6) A portion of Brahman, on account of being designated as manifold, and also otherwise; some read (his) being possessed of the state of fishermen, gamblers etc. 142॥ (Adhikarana 7, Sutras 42-52) [352] It has been said, that Jiva's being the agent is dependent upon the Highest Puruşa. Now a doubt is raised-Is this Jiva absolutely different from the Highest, or is hc the Highest Brahman itself infatuated, or Brahman itself characterised by limiting adjuncts, or a portion of Brahman 2–The doubt is duc to the conflicting Śrutis ( in this respect). I say ( says the objcctor )– in (the Sutras), • There is the non-different nature on account of the Words Aranbhana ctc. (Bra. Su. II. 1.15) But more (in addition), on account of the reference as different (Bra. Su. II. 1-22) this matter has been decided here itself --(Wc rcpls) Truc, that same is decided in particular by declaring the Jiva to be a portion of Brahman, after having objected to it on the strengch of the conflict between the Sruti ( passages ) n - ·Pary.352] श्रीभाष्यम् [७४४ शत्वोपपादनेन विशेपतो निर्णीयते । यावद्धि जीवस्य ब्रह्मांशत्वं न निर्णीतं तावज्जीवस्य ब्रह्मणोड- नन्यत्वं ब्रह्मणस्तम्मादधिकत्वं च न प्रतितिष्ठति । किं तावत्प्राप्तम् ? अत्यन्तभिन्न इति । कुतः ? 'ज्ञाज्ञो द्वावजी (श्वे १९) इत्यादिना भेदनिर्देशात् । ज्ञाज्ञयोरभेदश्रुतयस्तु,- अग्निना सिञ्चेत- इतिवद्विरुद्धार्थप्रतिपाद- नादौपचारिक्यः। ब्रह्मणोऽशो जीव', इत्यपि न साधीयः। एकवस्त्वेकदेशवाची ाशशब्दः । जीवस्य ब्रह्मेकदेशत्वे तद्गता दोपा ब्रह्माणि भवेयुः। न च ब्रह्मखण्डो जीवः, इत्यंशत्वीपपत्तिः, खण्डनानहत्वाइब्रह्मणः, प्रागुक्तदोषप्रसङ्गाच्च। तस्मादत्यन्तभिन्नस्य च तदंशत्वं दुरुपपादम् । यद्वा भ्रान्तं ब्रह्मैव जीवः। कुतः ? 'तत्त्वमास (छा ६८७) अयमात्मा ब्रह्म ( २।५।२९) इत्यादिब्रह्मात्मभावोपदेशात् । नानात्ववादिन्यस्तु प्रत्यक्षादिसिद्धार्थानुवादित्वात, अनन्यथा- सिद्धाद्वेतोपदेशपराभिः श्रुतिभिः प्रत्यक्षादय इयाविद्यान्तर्गता. स्याप्यन्ते। अथ वा ब्रह्मैवानाापाध्यवच्छिन्नं जीवः। कुतः ? तत एव ब्रह्मात्मभावोपदेशात् । न चायमुपाधिर्धान्तिपरिकल्पित इति वक्तुं शक्यम्, वन्धमोक्षादिव्यवस्थानुपपत्तेरिति। referring to (Jiva's) being manufold and (his) being one, for, so long as it has not been decided that Jiva is a portion of Brahman, Jiva's being not different from Brahman, and Brahman's being over and above that, would not stand What, for the matter of that, is (the prima-facie view) reached ? Absolutely different. Whence? On account of the pointing out to the difference in "The knouer and the non-knower, the two unborn' (Sve 19) etc - The Sruti passages mentioning the non-difference between the knower and the non-knower are secondary in sense, on account of their putting forth contradictory views, like - one sprinkles by the fire (The view ) that the Jiva is a portion of Brahman, also cannot be justified, for, the word Amsa denotes a part of an object If Jiva is a part of Brahman, blemishes belonging to him would exist in Brahman Nor again is to be accounted for, the state of being a portion, because Jiva is a cut off portion of Brahman on account of Brahman being incapable of being cut into, and on account of the blemishes spoken of before intruding Therefore, (in respect of ſiva) totally different from Brahman, his being a portion of that (Brahman) is difficult to sustain. Or, Jiva is Brahman itself in a state of infatuation. Whence ? On account of the instruction about Brahman being the Ātman in (passages) •That thou art' (Cha687) 'This Atman (1) Brahman' (Br.2519) etc -As to (the Srutis) mentioning manifoldness, they are declared as being within the fold of Avidyā by Sruti-passages giving instruction about non-duality not proved otherwise, like Direct perception etc, on account of their mcrcly repeating the matter proved by Direct perception etc. Or, Jiva is Brahman itself characterised by beginningless limiting adjuncts Whence ? On account of the instruction about the Brahman being the Ātman, for that very reason, Nor again, is it possible to say that this limiting adjunct is imagined by infatuation, on account of the impossibility of thç regulated arrangement about bondage and salvation, ·७४५] ब्रह्मसूत्र-२:३४२ [Para 353 . [353] एवं प्राप्ते, अभिधीयते- ब्रह्मांश इति। कुतः? नानात्वव्यपदेशात्। अन्यथाच, एकत्वेन व्यपदेशात् । उभयथा हि व्यपदेशो दृश्यते । नानात्वव्यपदेशस्तावत्स्रमृत्वसृज्यत्व-नियन्तृत्वनियाम्यत्व-सर्वज्ञत्याज्ञत्वस्वा- धीनत्यपराधीनत्य-शुद्धत्वाशुद्धत्व-कल्याणगुणाकरत्वत्तद्विपरीतत्व-पतित्वशेपत्यादिभिदृश्यते । अन्यथा चाभेदेन व्यपदेशोऽपि 'तत्वमसि (छा. ६१८७) अपमात्मा ब्रह्म' (बृ. २।५।१९) इत्यादिभिर्दृश्यते। अपि दाशकितवादित्वमधीयत एके- 'बह्म दाशा बह्म दासा मझेमे कितवाः' (आधर्वण सूक) इत्याथर्वणिका ब्रह्मणो दाशकितवादित्वमप्यधीयते । ततश्च सर्वजीवव्यापित्वेनाभेदो व्यपदिश्यत इत्यर्थः । एवमुभयव्यपदेशमुख्यत्वसिद्धये जीवोऽयं ब्रह्मणोंऽश इत्यभ्युपगन्तव्यः। न च भेव्यपदेशानां प्रत्यक्षादिप्रतिद्धार्थत्वेनान्यथासिद्धत्वम । ब्रह्मसृज्यत्क्तन्नियाम्यत्वतच्छरीरत्व- तच्छेपत्वतदाधारत्वतत्पाल्यत्वतत्संहार्यत्वतदुपासकत्वतत्प्रसादलम्यधर्मार्थकाममोक्षरूपपुरुपार्थ- (353) Tbis (prima-facie view ) being reached, it is stated (m reply )- A portion of Brahman. Whence ? On account of the mention of (his) nature as many. Anyathā ca--and on account of the mention as being one, for, the reference is seen as being both ways. The reference as being many, for the matter of that, is seen by ( the mention of being the creator, being ft to be created, being the controller, being liable to control; being omniscient, being ignorant, being self-dependent, being dependent upon another, being purc, being impure; being the mine of auspicious qualties, being the opposite of that; being the master, being the subordinate etc.- And also otherwise, the reference as being not different is also seen in (passages) •That thou art' (Cha 687) • This Atman, (s) Brahman' (Br 2-5-19) etc. Also, some read the Jiva being fishermen, gamblers etc The students of the Atharvana read Brahman being fishermen, gamblers etc as well, in the (passages) ' Brahman, fishermen; Brahman, slaves, Brahman, these gamblers' (Atharvana Sikta) -That is to say, from that is pointed out non-difference owing to (Brahman) pervading all Jivas Thus, this Jiva ought to be admitted as a portion of Brahman, in order that this twofold reference could be proved to be in the primary sense Nor again, are the difference-references proved otherwise, on account of the matter being established by Direct perception etc Being fit to be created by Brahman, being fit to be controlled by it (Brahman ), being its body, being its subordinate, having it for his support, being its ward, being fit to be withdrawn by it, being its worshipper, being the enjoyer of the fourfold human purpose in life, constituted of Dharma, Artha, Kāma, and Moksa, that are to be secured by its grace, etc,--and the difference caused by that, between Jīva and Brahman, are not proved otherwise, on account of their not coming ·Para 353] श्रीभाप्यस् [७४६ भाक्त्वादयस्तत्कृतश्च जीवब्रह्मणोर्मेंदः प्रत्यक्षाद्यगोचरत्वेनानन्यथासिद्धः। अतो न जगत्सृष्टया- दिवादिनीनां प्रमाणान्तरसिद्धभेदानुवादेन मिथ्यार्थोपदेशपरत्वम्। न चाखण्डैकरसचिन्मात्र- स्वरूपेण ब्रह्मणात्मनोऽतद्भावानुसंधानं बहुभवनसंकल्पपूर्वकवियदादिसृष्टिं जीवभावेन तत्प्रवेशं विचित्रनामरूप-याकरणं तत्कृतानन्तविपयानुभवनिमित्तसुखदुःखभागित्वमभोक्तृत्वेन तत्र स्थित्या, तन्नियमनेनान्तर्यामित्वं जीवभूतस्य स्वस्य कारणब्रह्मात्मभावानुसंधान संसारमोक्षं तदुपदेशशास्त्रं च कुर्वाणेन भ्रमितव्यमित्युपदिश्यते, तथा सत्युन्मत्तमलपितत्वापातात् । उपाध्यवच्छिन्नं ब्रह्म जीव इत्यपि न साधीयः, पूर्वनिर्दिष्टनियन्तृत्वनियाम्यत्वादिव्यप- देशभावादेव। न हि देवदत्तादेरेकस्यैव गृहाटुपाधिभेदानियन्तृनियाम्यभावादिसिद्धिः। अत उभयव्यपदेशोपपत्तये जीवोऽयं ब्रह्मणोऽश इत्यभ्युपेत्यम् ॥ ४२ ॥ [354] मन्त्रवर्णात् ॥४३॥ 'पादोऽस्य विश्वा भूतानि त्रिपादस्यामृत दिपि।' (तै आ. ३११०) इति मन्त्रवर्णाच्च ब्रह्मांशो जीव.। अंशवाची हि पादशब्दः। विश्वा भूतानि, इति जीवानां within the province of Direct perception etc Therefore (the Sruti-passages) advocating the creation of the world are not aiming at instructing about something falsc, on account of their repcating the difference proved by other means of proof. Nor again, can it be declared that Brahman was under an allusion, (infatuation) -Brahman having an unbrokcn uniform purc consciousness as its nature, bringing about the connection of the Atman with a naturc other than that, the creation, shy ctc, preceded by the thought as to being manifold, entrance into the same in the form of Jiva, the modification in various names and forms, the sharing of happiness, miscry caused by thc csperience of endless objects of sense caused by that (modification) having stayed there, not as an enjoyer, being the inner Controller owing to its checking that (Java) and ensuring its own persistence as the cause Brahman, existing as Jika and cffecting release from Samsāra, and being responsible for the Sāstra gning instructions about that If that were the case, this would arount to the ravings of a madman 1 (The idea ) that Brahman circumscribed by the limiting adjuncts is the Jiva, cannot be proved ether, on account of the presence itself of the reference to being the controller, being fit to be controlled ctc, mentioned before Not indeed, in the case of onc and the sanc Devadatta, is the establishment of the nature of the controllcr and the controllcd ctc, on account of the different limiting adjuncts, housc ctc Therefore, in order to account for the twofold reference it should be admitted that this Juva is a portion of Brahman 1142 [354] On account of the Mantra passage. ॥434 And on account of the Mantra-passage • One foot of his ts all beangs, hus three fect Immo tal m heaven' (Tau A.3.10) Jiva is a portion of Brahman, for, the rord Päda is dcnotative of a portion The plural number (in the passage) Visva Bhutani (all beings) is there on ·७४७ ] ब्रह्मसूत्र -२.३.४३ [Para 354 बहुत्वाद्वगुवचनं मन्त्रे। सूत्रेऽप्यंश इत्येकवचनं जात्यभिप्रायम् । 'नात्मा श्रुतेः' (प्र.सू. २१३१८) इत्यत्राप्येकवचनं जात्यभिप्रायम् । 'नित्यो नित्यानां चेतनचेतनानामको बहूनां यो विदधाति कामान् ।' (श्वे. ६।१३) इत्यादिश्रुतिभ्य ईश्वरानेदस्यात्मनां वहुत्वनित्यत्ययोश्चाभिधीयमानत्वात् । एवं नित्यानामात्मनां बहुत्वे प्रामाणिके सति ज्ञानस्वरूपत्वेन सर्वेयामेकरूपत्वेऽपि भेदकाकार आत्मयाथात्म्यवेदन- क्षमैरवगम्यते। 'असंततेश्चाव्यतिकरः (प्र.सू. २०३४८) इत्यनन्तरमेव चात्मवतुत्वं वक्ष्यति ॥३॥ अपि स्मयते ।। ४४॥ 'ममैवांशो जीवलोके जीवभूतः सनातनः।' (गीता १५७) इति जीवस्य पुरुषोत्तमांशत्वं स्मर्यते । अतश्चायमंशः ॥१४॥ अंशत्वेऽपि जीवस्य ब्रह्मैकदेशत्वेन जीवगता दोषा ब्रह्मण एव, इत्याशङ्कयाह - प्रकाशादिवत्तु नैवं परः ॥४५॥ account of the Jivas being many. The singular number in the Sutra also, Amšah, is intended to refer to the universal. The singular number in "Not the Atman, on account of the Sruti' (Bra Sū. 11-3:18) is here also intended to refer to the universal (genus), on account of the difference from iśvara and the Ātmans also being many and eternal, being mentioned in the Sruti (passages) such as • Etei nal among the eternals, sentient among the sentients, one among many, who lays down the desires ! (Sve.6-13) In this manner, when the (fact of the) eternal Atmans being many, is backed by means of proof, although all of them are uniform, by having the nature of consciousness, their distinguishing form is apprehended hy those competent to know the nature as it is of Atman. Immediately afterwards the Sutrakāra) would mention the Atmans being many, in (the Sutra) • And account of non-connection (there is) no commingling' (Bra. Su. II. 3.48) 11431 It is also stated in the Smệti 144 || • My own eternal portion, verily, having become the Individual Soul in the world of mortals'. (Gita 157) -(In this passage ) it is stated by the Sporti that Jiva is a portion of Puru. And therefore, this (Jiva is ) a portion ) 44 tt Though Jiva is a portion of Brahman), the blemishes belonging to the Jiva belong to Brahman itself, owing to his being a portion of Brahman Raising this doubt (the Sutrakāra ) says- But like light etc., not so (is) the Highest || 45 || on sottama.

·Para 355 श्रीभाष्यम् ७४८ , [355] तुशब्दश्चोयं व्यावर्तयति। प्रकाशादिवज्जीव. परमात्मनोऽशः । यथा, आन्यादित्यादर्भास्वतो भारूपः प्रकाशोऽशो भवति, यथा गवाश्वशुरुकृष्णादीनां गोत्यादि- विशिष्टानां वस्तूनां गोत्वादीनि विशेषणान्यंशाः, यथा या देहिनो देवमनुप्यादेोऽशस्तद्वत् । एकवस्त्वेकदेशत्वं ह्यशत्वम् । विशिष्टस्यैकस्य वस्तुनो विशेषणमंश एव । तथा च विवेचका विशिष्टे वस्तुनि विशेषणांशोऽयं विशेष्यांशोऽयमिति व्यपदिशन्ति । विशेषणविशेप्ययोरंशां. शित्वेऽपि स्वभाववैलक्षण्यं दृश्यते । एवं जीवपरयोर्विशेषणविशेष्ययोरंशांशित्वं स्वभावभेदश्ची. पपद्यते । तदिदमुच्यते नैवं परः, इति । यथाभूतो जीवो न तथाभूतः परः । यथैव हि प्रभाया. प्रभावानन्यथाभूतः, तथा प्रभास्थानीयात्स्वांशाज्जीवादशी परोऽप्यर्थान्तरभूत इत्यर्थः । एवं जीवपरयोविशेषणविशेष्यत्वकृतं स्वभाववैलक्षण्यमाश्रित्य भेदनिर्देशा प्रवर्तन्ते। अभेदनिर्देशास्तु पृथक्सियनहविशेषणानां विशेष्यपर्यन्तत्वमाश्रित्य मुख्यत्वेनोपपद्यन्ते । 'तत्त्वमसि (छा ६८७) अयमात्मा मा (वृ. २।५।१९) इत्यादिपु तच्छब्दब्रह्मशब्दवत्त्वमयमात्मेति शब्दा अपि जीवशरीरकब्रह्मवाचकत्वेनैकार्थाभि- धायित्वादिति । अयमर्थः प्रागेव प्रपश्चितः ॥ ४५ ॥ [355] The word Tu (but) turns away the objection Like light etc , Jiva is a portion of the Paramātman,-as for instance, the light in the form of refulgence is a portion of the refulgent fire, the Sun etc, as for instance, the attnbutes, bullness etc, are part and parcel of entities particularised by bullness etc -bull horse, white, dark ctc, or as for instance, the body is the portion of the embodied gods, men etc,-like that. For, being a portion means existing in a part of one object. The attribute of a qualified entity is but a portion of it And so, discriminating people point out in the case of a qualified entity-This is the attribute-portion, this ( 15 ) a portion-the thing qualified Even though the qualifying attribute and the qualified have the relation of part and whole, there is seen difference in their natures In the same way, in the case of the Jiva and the Highest-the attribute and the qualified 1s appropriate the relation of part and whole, and the difference in All this is said (by the Sūtrakāra in the Sūtra-portion) Not so, (is) the Highest. As the Jiva 19, not like that, the Highest,--that is to say, just as, indeed the lustre is different from the lustrous, in the same way from the Jiva, his portion, corresponding to the lustre, (is) the Highest, the whole, a different entity Thus, references pertaining to the difference become current, resorting to the difference in nature caused by the relation of the attribute and the qualified, in the case of the Jiva and the Highest The references to non-difference, on the other hand, are appropriate in the primary sense, pertaining to the attributes not fit for staying separately culminating into the thing qualified, because like the word Tat and the word Brahman in (the passages)- That thou art' (Cha 687) • This Atman, Brahman' (Br 2519) etc, the words Tvam, Ayam Atmā also denote the same sense, being denotative of Brahman with Jiva as its body This matter has already been dealt with in detail || 45 11 nature ·७४९] ब्रह्मसूत्र-२.३४६ [ Para 326 स्मरन्ति च ॥ ४६॥ एवं प्रभाप्रभावद्रूपेण शक्तिशक्तिमपेण शरीरात्मभावेन चांशांशिभावं जगदब्रह्मणों पराशरादयः स्मरन्ति- , . । 'एकदेशस्थितस्याग्नेज्योत्स्ना पिस्तारिणी यथा । परस्य ब्रह्मण, शक्तिस्तथेदमखिल जगत् ।।' (वि पु ११२२१५५) यत्किञ्चित्मज्यते येन सत्वमातेन वै विज । तस्य सृज्यस्य सभूतो तत्सर्वं वे हरेस्तनुः ॥' (वि पु १।२२।३०) इत्यादिना । चकाराच्छूतयोऽपि यस्यात्मा शरीरम ( ३२४२२) इत्यादिनात्मशरीरभावेनांशांशित्वं वदन्ति, इत्युच्यते ॥ ४६ ।। [356] एवं ब्रह्मणोऽशत्वे ब्रह्मप्रवर्त्यांचे ज्ञत्वे च सर्वेषां समाने केपांचिद्वेदाध्ययन- तदर्थानुमानाद्यनुज्ञा, केपांचित्तत्परिहारः, केपांचिद्दर्शनस्पर्शनाद्यनुज्ञा, केषांचित्तत्परिहारश्च शास्त्रेपु कथमुपपद्यते ? इत्याशङ्याह- अनुज्ञापरिहारी देहसंबन्धाज्ज्योतिरादिवत् ॥ ४७॥ And the smrtis (say the same) ॥46॥ In this way Parāsara and others refer in the Smrti-works to the relation of part and whole, of the world and Brahman, as being of the form of the lustre and the lustrous one, of the form of power and the powerful one, and being the body and the Ātman- . As there is the periadıng light of fire abiding in one place, so this entre world is the porter of the Highest Brahman (V.P. 1-22-55) • Whatever is created snvolving the aggregate of creatures, (O) Twice-born (Brāhmana,) when the creation comes into existence - all that, verily, (as) the body of Har' (V. P. 1.22.37) etc., - By the word Ca (in the Sūtra ), it is stated that the Sruti-passages • Whose body, the Atman' (Br. 37:22) etc, also speak of the relation of the part and whole, due to the relation of the Atman and the body. 1146 [356] In this way, when being the portion of Brahman, being the servant of Brahroan, and being the knower (are) common to all permission in respect of the study of the Vedas, and the ritual thereof, in the case of some, and probibition of the same in the case of others, permission in the case of some, for the sight and touch, and the prohibition of the same in the case of some in the Sastras--How is all this to be reconciled 2-Raising this doubt, (the Statrakara) says- Permission and prohibition from the relation with the body, like the flame etc, 1471 - ·Pana 356] श्रीभाप्यम् ७५० सर्वेषां ब्रह्मांशत्वज्ञत्यादिनकरूपत्वे सत्यपि ब्राह्मणक्षत्रियवैश्यशूद्रादिरूपशुच्यशुचि- देहसंबन्धनिवन्धनावनुज्ञापरिहारावुपपद्यते। ज्योतिरादिवत् - यथा, अग्नेरमित्वेनेकरूपत्वेऽपि श्रोत्रियागारादग्निराद्रियते श्मशानादेस्तु परिहियते, यथा चानादि श्रोत्रियादेरनुज्ञायतेऽभिशस्ता. देस्तु परिहियते ॥४७॥ असंततेश्चाव्यतिकरः॥४८॥ ब्रह्मांशत्वादिनकरूपत्वे सत्यपि जीवानामन्योन्यभेदादणुत्वेन प्रतिशरीरं भिन्नत्वाच्च भोगव्यातिकरोऽपि न भवति । भ्रान्तब्रह्मजीववाद चोपहितब्रह्मजीववादे च जीवपरयोर्जीवानां च भोगव्यतिकरादयः सर्वे दोपाः सन्ति, इत्यभिप्रायेण स्वपक्षे भोगव्यतिकराभाव उतः ॥४८॥ (357] ननु भ्रान्तब्रह्मजीववादेऽप्यविद्याकृतोपाधिभेदाभोगव्यवस्थादय उपपद्यन्ते, अत आह- आभास एवं च ॥ ४९ ॥ अखण्डेकरसप्रकाशमात्रस्वरूपस्य स्वरूपतिरोधानपूर्वकोपाधिभेदोपपादनहेतुः, आभास Although all arc possessed of a uniform nature, in being a portion of Brahman, being the knower ctc., permission and prohibition are appropriate depending upon association with bodies,--pure and impure, in the form of Brahmana, Ksatriya, Vaisya, Sudra etc.-Like the flame etc.--Just as though fire is of a uniform nature as fire, the fire from the firc-sanctuary of a learned Agnihotrin is taken; but the fire from the cemetery etc., is avoided ; just as food etc., from a learned Brahmana etc. are permitted, but from a low caste fellow, etc., are prohibited.147॥ On account of non-connection, (there is ) no commingling 1148 !! Although the Jivas are possessed of a uniform nature in being the portion of Brahman ctc., there would not be commingling either of enjoyment, on account of their being mutually different, and being different for each body, owing to their being atomic. In the doctrine advocating Jiva as being Brahman infatuated, and in the doctrine advocating Jiva as Brahman circumscribed (by the limiting adjuncts ), there would be all the blemishes like the commingling of the enjoyments in the case of the Highest and the Jīva, and among the Jivas-Bearing this in mind, the absence of the commingling of the cnjoyment according to his own view has been spoken ( by the Sutrakāra ), 11 49 11 [357] I say ( says the objector )–Even in the doctrine advocating Jiva as being Brahman infatuated, regulated arrangement about cnjoyment etc., would be there on account of the defference of the limiting adjuncts caused by Avidyā.-So, (the Sūtrakāra ) says (in reply to this ) -- And (the Hetu ) only a fallacy. 1149 11 In.the case of an entity having only unruffled and uniform light as its nature, the logical mark propounding the difference in the limiting adjuncts preceded by the screening of its nature, is but a fallacy. It has already ·ब्रह्मसूत्र-२.३.४९ [ Para 358 एव । प्रकाशैकस्वरूपस्य प्रकाशतिरोधानं प्रकाशनाश एवेति प्रागवोपपादितम् । आभासा एव, इति वा पाठः। तथा सति हेतव आभासाः। चकारात् पृथगात्मानं प्रेरितारं च मत्वा (श्वे. १।६) 'शाज्ञो द्वावजावीशानीशी' (थे. ११९) 'तयोरन्यः पिप्पलं स्वादत्ति' (मु. ३।१११, श्वे. ४१६) इत्यादिश्रुतिविरोधश्च । अविद्यापरिकल्पितोपाधिभेदे हि सर्वोपाधिभिरुपहितस्वरूपकस्यैकावा- भ्युपगमाद्भोगव्यतिकरस्तवस्थ एव ॥४९॥ [358] पारमार्थिकोपाध्युपहितब्रह्मजीववादेऽपि, उपाधिभेदहेतुभूतानाद्यनवशाद- व्यवस्था भविष्यति, इत्याशङ्याह- अदृष्टानियमात् ॥५०॥ उपाधिपरंपराहेतुभूतस्यादृष्टस्यापि ब्रह्मस्वरूपाश्रयत्वेन नियमहत्वभावादम्यवस्थैव, उपाधिभिरदृष्टश्च स्वसंबन्धेन ब्रह्मस्वरूपच्छेदासंभवात् ॥५०॥ अभिसंध्यादिप्वपि चैवम् ॥५१॥ अदृष्टहेतुभूताभिसंध्यादिप्वप्युक्तादेव हेतोरनियम एव ॥५१॥ been expounded before that the screening of light in the case of one having light alone as the nature, is nothing but the destruction of light. Or, the reading is-Abhasa eva. In that case, (the meaning is)-the logical reasonings are fallacious. On account of (the word) Ca, is referred to also the contradiction with the Śrutis -- Having regarded the Ātman as separate and impeller" (Sve 1.6), The Knower and the non-Knower, the tiro, Controller and non-Controller' (Sve. 1.9) 'Of the two, one eats the sweet fruit of the Pippala' (Mu. 3.1.1; Sve. 4-6) etc., In the case of the difference in the limiting adjuncts imagined by Avidya, the commingling of the enjoyment continucs in the same form, on account of the admission of thero being only one thing with its nature screened by all limiting adjuncts. || 49 1 [358 ] Even in the doctrine advocating Jīva as Brahman screened by real limiting adjuncts, there would be a (proper) regulated adjustment, by virtue of the beginningless Unseen, the cause of the difference of limiting adjuncts-- Raising this doubt, (the Sūtrakāra ) says — On account of the non-regulation by the Unseen. 1150 11 In the case of the Unseen also, which is the cause of the series of limiting adjuncts, there being tbe absence of any cause for regulation owing to the nature of Brahman being its resort, the absence of any regulated arrangement does persist, because it is impossible that the nature of Brahman could be cut off by the limiting adjuncts and Unseens, by their own connection || 50 | And even in the case of meditation etc. this same 151 !! Even in the case of meditation etc., which are the cause of the Unseen there is the non-regulation, owing to the cause already mentioned. ॥514 ·Para 359] श्रीभाप्यम् ७५२ प्रदेशभेदादिति चेन्नान्तर्भावात् ॥ ५२ ॥ [359] यद्यप्येकमेव ब्रह्मस्वरूपं तच्छेदान, नानाविधीपाधिभिः संबध्यते, तथाप्युपाधिसंबन्धिब्रह्मप्रदेशभेदादुपपद्यत एव भोगव्यवस्थेति चेत् -तन्न । उपाधीनां तत्र तत्र गमनात्सर्वप्रदेशानां सर्वोपाध्यन्तर्भावाद्व्यतिकरस्तदवस्थ एव । प्रदेशभेदेन संबन्धेऽपि सर्वस्य ब्रह्मप्रदेशत्वात्तत्तत्प्रदेशसंबन्धि दुःखं ब्रह्मण एव स्यात् । पूर्वत्र 'नित्योपलभ्यनुपलब्धिप्रसद्गोऽन्यतरनियमो पान्यथा (प्र. सू २३३२३२) 'उपलब्धिपदनिपमः' (प्र. सू. २१३।३६) इति द्वाभ्यां सूत्राम्यां वेदबाह्यानां सर्वगतजीयवादिनां दोष उक्तः । अत्र तु 'भाभास एव च (प्र.सू. २१३३४९) इत्यादिभिः सूत्रैवेदावलम्बिनामात्मैकत्ववादिनां दोप उच्यते ॥५२॥ मंशाधिकरणं समासम् (७) इति श्रीमद्भगवद्रामानुजाचार्यविरचिते शारीरकमीमांसाभाप्ये द्वितीयाध्यायस्य तृतीयः पादः॥ If (it be said ) on account of the difference of the occupied region.-No, on account of that being included. 1152 11 [359] If (it be said) that although one and the same nature of Brahman, not deserving any cut by them ( limiting adjuncts ) is connected with the limiting adjuncts of various sorts, still, the regulated arrangement about enjoyment would duly be there, on account of the difference of the regions of Brahman connected with the hmiting adjuncts (our reply is)-That (is) not (so), because the limiting adjuncts would be going allover the place, and all the regions would come within the limiting adjuncts, the commingling would be there in the same condition. Although there is the association involving difference of region, everything being the region occupied by Brahman, the misery associated with the various regions would belong to Brahman alone. Earlier in the two Sūtras Otherwise, there uould be ) the undesirable contingency-- all-time perception and non-perception, or Erther as a rule'- (Bra. Su. II. 3.32) • No rule, like the perception (Bra Su. II. 3:36) we spoke of the blemish as associated with the advocates of thc Jiva being allpervading, outside the pale of the Vedas. But here, in the Sütras And (the Hetu as) only a fallacy' (Bra Su. II. 3.49) etc., is spoken of the blemish associated with the advocates of Atman being one, hanging on to the Vedas. 152॥ Here ends the Amsadhikarana (7) Here ends the Third Quarter of the Second Chapter in the Commentary on the Sariraka-Māmāmsā, composed by the Revered Preceptor Rāmānuja. .

·द्वितीयाध्याये चतुर्थः पादः । तथा प्राणाः ॥१॥ (मधिकरण १, सूत्राणि १-३) [360] ब्रह्मव्यतिरिक्तस्य वियदादेः कृत्स्तस्य कार्यत्वेनोत्पत्तावुकायां जीवस्य कार्यत्वेऽपि स्वरूपान्ययामावलक्षणोत्पत्तिरपोदिता। तत्मसङ्गेन जीयस्वरूपं विशोधितम् । संप्रति जीवोपकरणानामिन्द्रियाणां प्राणस्य चोत्पत्त्यादिप्रकारो विशाध्यते- तंत्र किमिन्द्रियाणां कार्यत्वं जीववव , उत वियदादिवत् ! इति चिन्यते-किं युक्तम् । जीववदेवत्याह पूर्वपक्षी, तथा भाणाः, इति । प्राणा:--- -~-इन्द्रियाणि । यया जीवो नोत्पद्यते तथेन्द्रियाग्याप नोत्पद्यन्ते । कुतः? श्रुतेः । यया जीवस्यानुत्पत्तिः श्रुतेरवगम्यते तथा प्राणा- नामप्यनुत्पत्तिः श्रुतेरेवावगम्यते। तथा प्राणाः, इति प्रमाणमप्यतिदिश्यते । का पुनरत्र श्रुतिः ? असदा इदमय आसीत् । तदाहुः किं तदासीदिति । झपयो पाय तेऽये सदासीत् । तदाहः के ते झपय इति । प्राणा याप झपयः' (शंत. मा. ६०११) इति जगदुत्पत्त मागिन्द्रियाणां सद्भावः श्रूयते । प्राणशन्दे बहुवचनादिन्द्रियाण्येवेति निधीयते। न चेयं श्रुतिः Fourth Quarter of the Second Chapter In the same way, the Prānas || 1 || (Adhikarana 1, Sutras 1-3) [360] While spcaking of the origination of the entire ( world)-Sky etc., other than Brahman, owing to its being a product, in the case of the Jira, origination characterised by the nature being otherwise, was denicd cvcn though Jiva is a product. The nature of Jiva also was claribed in dealing with this (question). Now, the manner of origination etc.. of the sense-organs, the instruments (for enjoyment ) of Jiva, and of Prāna is held under scrutiny ( lit. being clarified). There it is considered-Arc thc sense-organs an cffcct like thc Jiva or like Sky etc.? What (is) proper ? The disputant holding the prima-facic view says-Like the Jiva himsell; (on account of the Sutra) In the same way, the Pranas-Pranah-sense-organs. As the Jiva is not produced, similarly tic serse-organs also are not produced.-Whence? Da account of the fruti- Just as the non-origination of the Jiva is apprehended from the śruci, so, the non-origination of the Prānas is appreliсnded from the śruti itself. The proof ( in that connection) also is (here) extended by-In the same way. the Pranas. What again is the Sruti here?-- • Asat, terils. was this in the beginning. There they ask- IVhas was at that time 2-The SELTS, renly, they'- in the beginning there was the Sat; they ask-IVHo (uere). those scers? The Prines. wenly, the scers:: (Sa Bri.6.1.1) - thus prior to the origination of the world, thc cxistence of thc scnsc-organs is mcntioned in the Sruti, On account of the plural number of the word Prārs, it is ascertained that thc scnsc organs themselves are meant herc). Nor again. can this Sruti passage, like ·Para 360] श्रीभाप्यम् ७५४ 'चायुश्चान्तरिक्ष चेतदमृतम्' ( २३३) 'सेपानस्तमिता देपसा यदायुः' (१५२२) इतिवच्चिरकालावस्थायित्वेन परिणेतुं शक्या, 'असहा इदमय आसीद' (शन प्रा 111) इति कृत्स्नप्रपञ्चप्रलयवेलायामप्यवस्थितत्वश्रवणात् । उत्पत्तिवादिन्यस्तु जीवोत्पत्तिवादिन्य श्व नेतन्या., इत्येवं प्राप्ते, अभिधीयते. -वियदादिवदेव प्राणाश्चोत्पद्यन्ते । कुतः ? सदेव सोम्येदमय आसीत् (ठा ६।२।१) 'मात्मा वा इदमेक एवाम आसीद' (ऐ. ११) इत्यादिपु प्राक्सृष्टेरेकत्वावधारणात, 'एतस्माजायते प्राणो मन सर्वेन्द्रियाणि च (म २०१३) इति, इन्द्रियाणामुत्पत्तिश्रवणाच्च प्रागवस्थानासंभवात् । न चात्मोत्पत्तिवावदिन्द्रियोत्पत्ति- वादाः परिणेतु शक्याः, आत्मवदुत्पत्तिप्रतिषेधश्रुतीनां नित्यत्वबोधकश्रुतीनां चादर्शनात् । . und' • The wind and the mid region-this immortal (Br2.3.3) • That this is the desty that never goes to set , viz the (Br. 1.5 22) be construed as referring to staying for a long time, on account of the Sruti passage · Asat verily, was this in the beginning' (Sa. Bri 611) mentioning their stay even at the time of the dissolution of the entire worldly existence As for the (Sruta passages) advocating the origination (of Prānas ), they should be construed like those (Srutis ) advocating the origination of Jiva-This (prima-facie view ) being reached, this is stated (in reply )-Like the Sky etc . themselves, the Pranas also are originated, Whence On account of the ascertainment of everything being one prior to creation in ( passages) * Existent (Sat) alone, gentle one, was this at the beginning' (Cha 621) The Atman verily, this one alone, was in the beginning (All.I) etc, and on account of the mention in the Sruti • From this, is onginated Prāna, mind, and all sense-organs ( Mu 213) of the origination of the sense-organs they could not be staying prior (to origination) Nor again is it possible to construe the passages under discussion about the origination of sense-organs like the passages dealing with the origination of the Atman because as in the case of the Atman there are not seen Sruti passages repudiating the origination and Sruti passages teaching about the eternal nature .

·७५५] ब्रह्मसूत्र-२.४.३ [ Para 361 . 'असदा इदमय आसीद' (शत. वा. ६१११) इत्यादिवाक्येऽपि प्राणशब्देन परमात्मैव निर्दिश्यते, 'सवाणि इ वा इमानि भूतानि पाणमेवाभिसंविशान्ति प्राणमभ्युजिहते' (छा. ११९१५) इति माणगन्दस्य परमात्मन्यपि प्रसिद्धः। प्राणा पार रुपयः (शत. प्रा.) इत्गृषिशब्दश्च सर्वज्ञे तस्मिन्नव युज्यते, न त्वचेतनेष्विन्द्रियेषु ॥१॥ [361] ऋषयः प्राणाः, इति बगुवचनश्रुतिः कथमुपपद्यते ? इति चेत्, तत्राह- गोण्यसंभवात्तत्माफ्श्रुतेश्च ॥२॥ बहुवचनश्रुतिौणी बह्वर्थासंभवात्तस्यैव परमात्मनः सृष्टेः प्रागवस्थानश्रुतेरेव ॥२॥ तत्पूर्वकत्वादाचः ॥३॥ इतश्च माणशब्दः परमात्मवचना, वाचः परमात्मव्यतिरिक्तविषयस्य नामधेयस्य वाग्विषयभूतस्य वियदादिसृष्टिपूर्वकत्वात् । 'तद्देई तीव्याकृतमासीत् । तन्नामरूपाभ्यां व्यात्रियत' (बृ. ११४१७) Even in the passage Asat, venly, was this in the beginning' (Sata. Brā. 6•1•1 ) it is the Paramātman himself that is pointed out by the word Prāna, because the word Prāna is well-known in the sense of the Paramātman also as in All these beings, indeed, venly, enter into Prāna alone, leave off Prāņa': (Cha. 1.11.5) The word Rşi in (the passage ) Prānas, venly, the seers (Rşayah)' (Sata. Bra. 6.1.1) is used referring to the same Omniscient ( Paramātman), not again referring to the non-sentient sense-organs. ||1|| [361 ] If (it be asked )--How is the Sruti (passage )-The Rss (are) the Pranas - using the plural number, appropriate? - there (the Sutrakāra) says- Metaphorical, account of the impossibility; and (Paramātman ) being mentioned in the śruti as being prior to that (creation) 1121 The Sruti-passage containing the plural number is (to be understood as ) metaphorical, on account of the impossibility of the sense-Many,-on account of that very Paramātman being mentioned in the śruti itself, as staying prior to creation. ॥2॥ On account of Vāk being prior to that. 113 11 For this reason also, the word Prāna denotes Paramātman, on account of Vāk, the name referring to entities other than Paramātman, which is the province of speech, being there prior to the creation of Sky etc. That is to say-on account of the absence of entitics resorting to name and form, according to (the passage) Then this indeed was unmodified. That became modified name and forin (Br. 1.4.7) on 171 ·, Para 861] श्रीभाप्यम् [७५६ इति नामरूपभाजामभावात्तदानी वागादीन्द्रियकार्याभावाच्च तानि न सन्तीत्यर्थः ॥३॥ प्राणोत्सत्यधिकरण समाप्तम् (१) सप्त गतेर्विशेपितत्वाच्च ॥४॥ (अधिकरण २, सू. ४-५) [362] तानीन्द्रियाणि किं सव स्युरथ वैकादश ? इति चिन्त्यते-श्रुतिविप्रतिपत्तेः संशयः। किं प्राप्तम् ? सप्त, इति । कुतः ? गतेविंशेपितत्वाञ्च । गतिस्तावज्जायमानेन म्रिय- माणेन च जीवेन सह लोकेपु संचरणरूपा सप्तानामेव श्रूयते, 'सप्त इमे लोफा येषु चरन्ति प्राणा गुहाशया पिहिता सप्त सप्त । (मु. २१११८) इति । वीप्सा पुरुपभेदाभिप्राया । विशेपिताश्च ते गतिमन्तः प्राणाः स्वरूपतः यदा पञ्चायतिष्ठन्ते ज्ञानानि मनसा सह । बुद्दिश्च न विचष्टेत तामाहुः परमा गतिम् ।। प ( का ६१०) इति । शरीरान्तःसचरणं विहाय मोक्षार्थगमनं परमा गतिः । एवं जीवन सह जन्ममरणयोः सप्तानामेव गतिश्रवणायोगदशायां ज्ञानानीति विज्ञपितत्वाच्च, जीवस्य करणानि श्रोत्र- त्वक्चक्षुर्जिबाघ्राणबुद्धिमनांसि सप्तैवेति गम्यते । यानि वितराणि विपयाणां ग्राहकत्वेन and on account of the absence of the functioning of the sense-organs Vāk (speech ) etc.-they do not exist 11311 Here ends the Pranotpattyadhikarana (1) Seven, on account of the movement and being particularised ||4|| (Adhikarana 2, Sutras 4-5) [362] It is now considered-Are thosc scnsc-organs only seven, or eleven ? The doubt (arises) on account of the contradiction in the Srutis-- What (is the prima-facie view) reached ? Seven-Whence ? On account of the movement and being particularised As for the movement mentioned in the Sruti of the seven only, of the nature of moving about in the worlds, along with the Jiva being born and dying in . These seven worlds, where Prānas placed in the cases, scien each, move about (Mu21.8) -The repetition (of Sapta ) refers to the different individuals And those Prānas moving about are particularised in their nature—as in • When the fire cognitions are steadied on, along with the mind and Buddhr does not function, they call that the final (1610) Paramā gatih (the final course ) is the moving out for the sake of Moksa, abandoning the moving about within the body Thus because the Sruti describes the movement of the seven alone, along with the Jiva in birth and in death, and they are particularised as cognitions in the state of Yoga —it is knogn that the instruments ( at the disposal) of Jiva, are seven alone-yız ear, skın, eye, tongue, nose Buddhi and mind As to the other sense-organs that are apprehended as extending upto fourteen on account of their being cognisors of the objects of senses, in the passage ) at IS Course ·७५७] ब्रह्मसूत्र-२.४.४ [ Para 363 'अष्टो ग्रहा: , (बृ. ३३६१) 'सप्त वै शीर्षण्याः प्राणा द्वारपाचौ' (ते. सं. ५/१११) इत्यादिषु चतुर्दशपर्यन्तानि प्राणप्रतिपादकवाक्येषु वाक्पाणिपादपायूपस्थाहंकारचित्ताख्यानीन्द्रि- याणि प्रतीयन्ते, तेषां जीवेन सह गतिश्रवणाभावाज्जीवस्याल्पोपकारकत्वमात्रेणौपचारिकः प्राणव्यपदेशः, इति ॥४॥ [363] एवं प्राप्ते, प्रचक्ष्महे-- हस्तादयस्तु स्थितेतो नैवम् ॥५॥ न सप्तैवेन्द्रियाणि, अपि त्वेकादश, हस्तादीनामपि शरीरे स्थिते जीये तस्य भोगो पकरणत्वात्कार्यभेदाच्च । दृश्यते हि श्रोत्रादीनामिव हस्तादीनामपि कार्यभेद आदानादिः। अतस्तेऽपि सन्त्येव। अतो नैवम्-अतो हस्तादयो न सन्तीत्येव न मन्तव्यमित्यर्थः । अध्यवसायाभिमानचिन्तावृत्तिभेदान्मन एव बुद्धयहंकारचित्तशब्दैर्व्यपदिश्यते, इत्येकादशेन्द्रि- याण। अतः, (. ३।९।४) 'दशेमे पुरखे प्राणा आत्मैकादशः' इत्यात्मशब्देन मनोऽभिधीयते । • Eight graspers'. ( Br. 3-2-1) Seven, verily, are the Prānas in the head, tuo down below! (Tai. Sam. 5-1-7-1) etc., and designated as tongue, hand, foot, organ of evacuation, organ of generation, Abarikāra, and mind in passages dealing with Prāņa,--their reference as Prāņa is metaphorical, owing to their obliging the Jiva in a slight manner, there being the absence in the Sruti of any movement. ||4|| [363] This (prima-facie view ) being reached, we say (in reply ) - But hand eter, when (the Jiva is) abiding (in the body); therefore not thus. 115॥ The sense-organs are not only seven, but indeed eleven; because hands etc., also are the means of his enjoyment, when the Jiva abides in the body and there is also the difference in their functions. For, as in the case of ear etc, even in the case of hand etc,, is seen different functioning, like taking etc. Therefore, they also do exist. Ato navam --- therefore, not thus; therefore, it should not be thought that hand etc., do not exist--this (is) the sense. The mind itself is referred to by the words-Buddhi, Ahatkāra and Citta, on account of the difference in functioning viz. resolution, egoism, and thought.-and so (there are ) eleven sense-organs, Therefore in (the passage ). • These ten Pranas in the Purusa, Atman the eleventh ' (Br. 3.9-4) the mind is denoted by the word Atman. The number of the sense-organs stands (like that), established in the Sruti and the Smrti-

·Para 363]
श्रीभाष्यम्
[७५८
'इन्द्रियाणि दशेकं च पञ्च चेन्द्रियगोचरा.'
(गीता १३१५)
'तेजसानीन्द्रियाण्याहुया वेफारिका दश । एकादश मनचान'
(वि पु १।२।४५-४६)
इत्यादिश्रुतिस्मृतिसिद्धेन्द्रियसंख्या स्थिता। अधिकसंख्यावादा मनोवृत्तिभेदाभिप्रायाः। न्यून
व्यपदेशास्तु तत्र तत्र विवक्षितगमनादिकार्यविशेषप्रयुक्ताः॥५॥
सप्तगत्यधिकरण समाप्तम् (२)
[364]
अणवश्व ॥ ६॥
(अधिकरण ३, सू. ६-७)
'त एते सर्व एव समा सर्वेऽनन्ता
( १।५।१३)
इत्यानन्त्यश्रवणाद्विभुत्वं प्राणानाम्, इति प्राप्ते, अभिधीयते-
'प्राणमनकामन्त सर्वे प्राणा अनुत्कामन्ति'
(४४)
इत्युत्क्रान्त्यादिश्रवणापरिमितत्वे सिद्धे सति, उत्कान्त्यादिपु पार्श्वस्थैरनुपलभ्यमानत्वादणवश्व
प्राणाः । आनन्त्यश्रुतिस्तु
'अथ यो हेताननन्तानुपास्ते'
(१॥५॥१३)
इत्युपासनश्रवणादुपास्यप्राणविशेषभूतकार्यबाहुल्याभिप्राया ॥६॥
Sense-organs, ten and one, and fire perceptible to the sense-
organs
(Gita 13.5)
They speak of the sense-organs as constituted of light, the
ten gods involung modification and the eleventh ( 15 ) the mud
here'.
(VP 1.245-46)
-The views about some additional number tahe note of the different functions
of the mind References to a smaller number are due to the special functions
such as the movement etc, as desired in various passages ॥5॥
Here ends the Saptagatyadhrkarana (2)
[364] And atomic ||6॥
(Adhikarana 3, Sutras 6-7)
· All these all of them equal, all of them infinite'
(Br 1513)
-In this passage the Prānas are spoken of as infinite and so they are all-
pervadıng —This (prima-facie view ) being reached-It is stated (by way
of reply)
When it is proved that the Pranas are limited in dimension on account
of the mention of their departure etc , in the Sruti
• All Prānas depart, following the departing Prāna
( Br 442)
the Prānas are atomic as well on account of their not being perceived by
those near by in departure etc As for the Sruti passage mentioning the
infinite nature, that refers to the manifold functions of the particular Prāna
which is to be worshipped as stated in
"Now, venly, who worships these infinite (Br 1513)
॥6॥

·७५९] - ब्रह्मसूत्र २.४.७ [Para 364 , श्रेष्ठश्च ।। ७॥ प्राणसंवादे शरीरस्थितिहेतुत्वेन श्रेष्ठतया निर्णीतो मुख्यप्राणः 'आनीदवातं स्वधया तदेकम्' (ते. मा. २१८१९) इति महाप्रलयसमये स्वकार्यभूतप्राणनसद्भावश्रवणात् 'एतस्माज्जायते' (मु. २१११३) इति जन्मश्रवणस्य जीवजन्मश्रयणवहुपपत्ते!त्पद्यत इत्याशय, प्राकसष्टेरेकत्वावधारणादि- विरोधात "एतस्माज्जायते प्राणः (मु. २।११३) इति पृथिव्यादितुल्योत्पत्तिश्रवणादुत्पत्तिनिषेधाभावाच्च, जायत एव श्रेष्ठश्च प्राण इत्युच्यते। 'मानीदवातम् (ते. प्रा. २८१९) इति तु न जैवं श्रेष्ठं प्राणमभिप्रेत्योच्यते, अपि तु परस्य ब्रह्मण एकस्यैव विद्यमानत्वमुच्यते, अवातमिति तत्रैव श्रवणात् । पूर्वेणैव तुल्यन्यायत्वेऽपि पृथायोगकरणमुत्तरचिन्तार्थम् ।।७।। प्राणाणुत्वाधिकरणं समाप्तम् (३) न वायुक्रिये पृथगुपदेशात् ॥८॥ (अधिकरण ४, सूत्राणि ८-११) And the best 11711 In the Präna-dialogue the chief Prāna is judged as the best owing to his being the cause of the existence of the body, in That one breathed forth, without any wind by its power (Tai. Bra.2.8.9) • From this, is originated' (Mu.2-1.3) where is mentioned the existence of life which is his effect, at the time of the dissolution.-the mention in the śruti of the birth (of Prāna ) being accounted for, like the mention in the Sruti of the birth of Jiva,-( Prāna ) not originated-Raising this doubt, it is stated that the chief Prāna is also originated on account of the prima-facie view ) being in contradiction with the definite statement about there being only one, prior to creation, on account of the origination being like that of the earth etc., • From this, the Präna is originated' (Mu. 2-1-3) and on account of the absence of the repudiation of the origination. The expression •It breathed forth, mthout the wind' (Tai. Bra. 2-8.9) is not mentioned as referring to the chief Prāna belonging to the Jiva; but (by that) is mentioned that the Highest Brahman alone was existing, on account of the expression in the śruti-without the wind-even there. Thougb this is on a par with the previous ( Sūtra ) itself, its special distinct mention is for the consideration of later matter. 11311 Here ends the Prananutvadhikarana (3) Not the wind and (its ) function, on account of separate mention. ॥8॥ (Adhikarana 4, Sutras 8-11) משנס ·Pars 365] श्रीमाप्यम् [७६० [365] सोऽयं श्रेष्ठः प्राणः, किं महाभूतद्वितीयवायुमात्रम्, तस्य वा स्पन्दनरूप- क्रिया, अथ वायुरेव कंचन विशेपमापन्नः ? इति विपये वायुरेवेति प्राप्तम्, यः प्राणः स पायुः (वृ. ३११५) इति व्यपदेशात् । यद्वा वायुमात्रे प्राणत्वप्रसिद्ध्यभावात्, उासनिःश्वासादियायुक्रियायां प्राण- शब्दप्रसिद्धेश्च तक्रियैवेति प्राप्ते, न वायुमात्रं न च तकियेत्युच्यते । कुतः ? पृथगुपदेशात, 'एतस्माज्जायते प्राणो मनः सन्द्रियाणि च । खं वायुः' (मु. २१११३) इति । तत एव पृथगुपदेशाद्वारा कियापि न भवति प्राणः। न हि तेजामभृतीनां किया तैः सह पृथग्द्रव्यतयोपदिश्यते- 'य. प्राणः स वायुः ( ३११५) इति तु बायुरेवावस्थान्तरमापन्नः प्राणो न तेजःप्रभृतियत्तत्वान्तरमिति ज्ञापनार्थम् । उच्छास- निःश्वासादावपि, प्राणः स्पन्दते, इति कियावति द्रव्य एव प्राणशब्दप्रसिद्धिर्न क्रियामात्रे ॥८॥ [366] किमयं प्राणो वार्याविकारः सन्नतिवद्धतान्तरम् ? नेत्याह- चक्षुरादिवत्तु तत्सहशिष्टयादिभ्यः॥९॥ [3657 Is this, the chief Prana merely the wind, the second great element; or its throbbing action, or Väyu himself attaining to some speciality ? -this being the doubt, (the Purvapaksa view ) is reached-Vayu himseli. on account of the reference • What the Prana (is), that (Is) Vayu' (Br.3.1.5) or, on account of the absence of Prāna being known merely to refer to the wind, and the word Prāna being well-known in the sense of ) the functions of the wind, such as breathing out and breathing in, its function itself : This (prima-facie vicw) bcing reached, it is stated - It is not mere wind, nor its functioning. Whence ? On account of the separate mention in . From this is origmated Prāna, mind and all sense-organs, Sky, Vāyu', (Mu. 2-1-3) For that very reason, separate mention—the function of Vāyu also can not be Prāna. Not indeed the function of light etc., is stated as a scparate thing along with them. (The passage) • What (is) Prāna, that ( 25 ) Vayu'. (Br. 3.1.5) is for the sake of making one know that Vāyu himself attaining to a different state is the Prāna and not a separate entity like light ctc. Becausc Prāņa alone functions in breathing out and breathing in; the word Prāna is well-known as referring to a substance possessed of a function and not the functioning alone. ॥8॥ [366] Is this Prana being a modification of Váyu, another element like Agni ? --No - says (the Sutrakāra)- Like the eye etc., on account of its particularised mention etc., along with them etc. 119 II ·। ७६१] ब्रह्मसूत्र-२.४.९ [ Para 367 नायं भूतविशेषः, अपि तु चक्षुरादिवज्जीवोपकरणविशेषः। तच्चोपकरणत्वमुपकरण- भूतैरिन्द्रियैः सहशिष्ट्यादिभ्योऽवगम्यते। चक्षुरादिभिः सहायं प्राणः शिष्यते प्राणसंवादा- दिपु । तत्सजातीयत्वे हि तैः सह शासनं युज्यते। प्राणशब्दपरिगृहीतेषु करणेष्वस्य विशिष्या- भिधानमादिशब्देन गृह्यते, अथ ह य एवायं मुख्यप्राणः' (छा. १२१७) 'योऽयं मध्यमप्राणः (वृ. ११५।२१) इत्यादिपु विशिष्याभिधानात् ॥९॥ [367] चक्षुरादिवदस्यापि करणत्वे तद्वदस्यापि जीचं प्रत्युपकारविशेषरूपक्रियया भवितव्यम् । सा तु न दृश्यते। अतो नायं चक्षुरादिवद्भवितुमर्हतीति चेत्, तत्राह-- अकरणत्वाच्च न दोपस्तथा हि दर्शयति ॥१०॥ अकरणत्वात्- करणं किया, अक्रियत्वात्- अस्य प्राणस्य जीवं प्रत्युपकारविशेषरूप- क्रियारहितत्वाच्च यो दोप उद्भाव्यते स नास्ति। यत उपकारविशेषरूपशरीरेन्द्रियधारणादि- रूपां किया दर्शयात श्रृतिः- पस्मिन्नुकान्त इदं शरीरं पापिष्ठतरामिव दृश्यते स एव श्रेष्ठः' (छा. ५.१७) This (Prāna ) is not a distinct element, but it is a special helping instrument of the Jīva, like the eye etc, and the nature of the instrument is known from its being mentioned along with the sense-organs that are the instruments. This Prāņa is mentioned along with the eye etc, in the Prānadialogue etc. Its mention along with them is proper, because it is homogeneous with them. By the word Adi is understood its special denotation among the instruments, referred to by the word Prāna on account of its special denotationin * Now, verily, who, indeed, this chief Prāna' (Cha. 1.2.7) • Who this, the middle Prana' (Br. 1-521) etc.॥9॥ [367] If this one also were an instrument like the eye etc., then like then this one also must be possessed of a special functioning viz. obliging the Jiva. But that is not seen. Therefore, this one does not deserve to be like the eye etc, -- If (it is argued ) thus, there (the Sūtrakāra ) says — And no blemish on account of non-functioning. for the Sruti shows (that) to that effect. 11 10 11 Akaranajva - Karana-functioning; on account of not functioning. That blemish which is pointed out, on account of this Prāna being without any special function that obliges the Jiva, - that does not exist, because the Sruti shows to that effect the functioning in the form of supporting the body, sense-organs etc., tantamount to a special obligation, in . That alone is the most eminent on u hose departure the body is seen as though the most wretched'. (Cha. 5.1.7) ·Para 367] श्रीमाप्यम् [७६२ इत्युक्त्वा, वागाद्युत्क्रमणेऽपि शरीरस्येन्द्रियान्तराणां च स्थिति दर्शयित्वा, प्राणोत्क्रमणे शरीरे- न्द्रियशैथिल्याभिधानात् । अतः प्राणापानव्यानोदानसमानाकारेण पञ्चधावस्थितोऽयं प्राणः शरीरेन्द्रियधारणादिना जीवस्योपकरोतीति चक्षुरादिवत्करणत्वम् ॥ १० ॥ [368] नन्वेवं नामभेदात्कार्यभेदाच्च प्राणापानादयस्तत्त्वान्तराणि स्युः, तबाह- पश्चत्तिर्मनोवद्व्य पदिश्यते ॥ ११॥ . यथा कामादिवृत्तिभेदे तत्कार्यभेदेऽपि न कामादिकं मनसस्तत्त्वान्तरम् 'कामः संकल्पो विचिकित्सा श्रद्धाश्रद्धा धृतिरधृति-(भीरित्येतत्सर्य मन एव' (बृ. १।५।३) इति वचनात्, एवं 'प्राणोऽसानो व्यान उदानः समान इत्येतत्सर्व प्राण एच (वृ. १।५।३) इति वचनादपानादयोऽपि प्राणस्यैव वृत्तिविशेषाः, न तत्त्वान्तरमित्यवगम्यते ॥ ११ ॥ वायुकियाधिकरणं समाप्तम् (४) अणुश्च ॥१२॥ (अधिकरण ५, सू. १२) . . - because, baving mentioned this and having shown the body and the other sense-organs as existing even when the Vāk and others had departed, there is the mention of the body and the sense-organs as ceasing to function. Therefore, this Prāna staying five-fold (in the form ) Prāna, Apāna, Vyāna, Udāna and Samāna, does oblige the Jiva by supporting the body and the sense-organs -and so, Prana has the nature of an instrument, like eye etc. || 10 ॥ [368] I say (says the objector ) - on account of the difference in name and the difference in functioning in this way, Prāna, Apāna etc., would be separate entities there (the Sūtrakāra ) says -- (Prāna ) is mentioned as having five functions, like the mind ॥11॥ Just as even though there is the difference of their functions, when there is the difference of the natures, desire etc, desire etc., are not different entities from the mind, on account of the statement in the passage ) • Desire, thought, doubt, farth, want of faith, firmness, want of firmness, bashfulness, intellect, fear, -all this ( 18 ) mind alone'. (Br. 1-5.3) -similarly, it is known from the statement • Thus, Prāna, Apāna, Vyāna, Udana, Samāna-all this ( 25 ) Prana alone' (Br. 1.5-3) that even Apāna and others are special functionings of Prāņa alone, and not separate entities. || 11 11 Here ends the Vayukrijādhikarana (4) And atomic || 12॥ (Adhikarana 5, Sutra 12) ·७१३] ब्रह्मसूत्र-३.४.१३ [ Pura 370 (369] अणुयायम, पूर्ववदुत्कान्त्यादिश्रवणात. 'तमुत्तामन्तं प्राणोऽभूत्वामति' (पृ. ४,४१२) इत्यादिपु । अधिकाशङ्का तु 'सम एभिसिभिलोकः समोऽनेन सर्वेण' (पृ. १३१२२) 'प्राणे सर्व प्रतिष्ठितम्' (प्र. २१६) सर्व हीदं प्राणेनावृतम्' (ऐ. १।६॥३) इत्यादिश्रवणान्महापरिमाण इति । परिहारस्तूत्क्रान्त्यादिश्रयणास्परिच्छिन्नत्ये निश्चिते, सर्वस्य प्राणिजातस्य प्राणायत्तस्थितित्वेन वैभववादोपपत्तिरिति ॥१२॥ श्रेष्ठाणुत्वाधिकरणं समाप्तम् (५) ज्योतिरायधिष्ठानं तु तदामननात्माणवता शब्दात् ॥ १३ ॥ (अधिकरण ६, सू. १३-१४) [370] सश्रेणानां प्राणानां ब्रह्मण उत्पत्तिरियत्तापरिमाणं चोक्तम् । तेषां प्राणा- नामग्न्यादिदेवताधिष्ठितत्वं च पूर्वमेव 'अभिमानिध्यपदेशस्नु यिशेषानुगतिम्याम्' (प्र. सू. २१११५) इत्यनेन सूत्रेण प्रसद्वादुपपादितम् । जीवस्य च स्वभोगसाधनानामेपामधिष्ठातृत्वं लोकसिद्धम्, [369] This one again is atomic, on account of the statement in the Śruti about departure etc., as before in • The Präna departs follauring hem departing (Br 4.4.2) etc. A further doubt arises on account of the statement in the Sruti passages (This one is ) cqual to these three worlds ; (this one is ) equal to all this. (Br.1.3-22) • Everything is established in Prāna' (Pra.2.6) All this is indeed enveloped by Prāna (Ai.16.3) etc.,-that he is all-pervading (Mahāpammāna)-And the removal (of that doubt is ) -When the limited dimension is definitely ascertained by the statement in the Śruti about departure, etc., owing to the sustchance of the entire aggregate of beings being dependent upon Prāna, the glorifying encomium (on Prāna ) stands to reason. 11 12 || Here ends the Śresthānuti adhikarana (5) But supervision by Firc etc, on account of His thought, along with the one possessed of Prāņa (Jiva ), from the Word. 113 11 (Adhikarana 6. Sutras 13-14) [370] Iris stated that the Pranas along with the Chiel (Prina) are originated from Brahman and that they have a limited dimeasion, and thoso Prānas being supervised over by the deities Agni ctc.. bas been propounded in passing, already in the Surr2 — • But the reference to the superrsing (dey) om account of the particular distinction and the follow: after'. (Bra.si. II. 1.5) And that Jiva supervises over these means for bis cajorment, is well-known among the people; and it is established by the Sruti as well in the passage)- ·, Pua 370] श्रीभाप्यम् [७६४ 'एवमेष एतान्प्राणान्गृहीत्वा स्वे शरीरे यथाकाम परिवर्तते' (बृ २।१।१८) इत्यादिश्रुतिसिद्धं च। तदिदं जीवस्याग्न्यादिदेवतानां च प्राणविषयमधिष्ठानं किं स्वायत्तम्, उत परायत्तम् ! इति विपये, नैरपेक्ष्यात्स्वायत्तमिति प्राप्ते, उच्यते- ज्योतिराद्यधिष्ठानम्, इति । प्राणवता जीवेन सह ज्योतिरादीनामग्न्यादिदेवतानां प्राणविषयमधिष्ठानम्, तदामननाव- तस्य परमात्मन आमननात, भवति । आमननम्-आभिमुख्येन मननं-परमात्मनः संकल्पादेव भवतीत्यर्थः। कुत एतत् ' शब्दात् । इन्द्रियाणां साभिमानिदेवतानां जीवात्मनश्च स्वकार्येषु परमपुरुषमननायत्तत्वशास्त्रात् । यथा, अन्तर्यामिब्राह्मणादिषु 'योऽनो तिष्ठन्नरन्तरो यमग्निर्न वेद यस्याग्नि शरीर योऽग्निमन्तरो यमयाति स त आत्मान्तर्याम्यमृत ।' (बृ ३७५) 'यो वायौ तिष्ठन ( 3110) 'य आदित्ये तिष्ठन्' (३९) य आत्मनि तिष्ठन्' ( ३१७२२) 'यश्चक्षुषि तिष्ठन्' (बृ ३।१८) इत्यादि । यथा च 'भीषास्माद्वात पवते । भीयोदेति सूर्य । भीषास्मादामेश्चन्द्रश्च । मृत्यु(वति पञ्चम (ते २।०) Thus indeed, this one, having taken hold of these Prānas, moves around at will 14 kis body' (Br 21-18) etc, So, this supervision in respect of Prāna by Jiva and the deities, Agni etc.- Is it self-dependent, or dependent upon others? -- thrs doubt being there, the (prima-facie view) being reached -It is self-dependent owing to its not standing in need of anything -- It is stated (in reply ) - Supervasion by Fire etc Pranavata-along with the Jiva, supervision in respect of Prāna, - Jyotırādınām- of deities Agni etc, Tadāmananāt -- from the thought alone of the Paramātman Amananan - reflecting whole-heartedly that is to say, it occurs from the reflection of the Paramātman itself Whence this ? Sabdát- from the Sästra propounding the dependence upon the reflection of the bighest Purusa in respect of their functionings of the sense-organs with their supervising deities and of the Jivātman-as in the Brāhmana section dealing with the inner Controller - • Who, abiding in Agni, within Agni, whom Agni knows mot, whose body Agni 15, who controls Agni. within, --- he, that Jour Atman, the inner Controller, immortal' (Br375) • Who abiding in Vāyu (Br 377) • Who abiding n Aditya' (Br 379) • Who, abding in the Arman (Br 3722) Who abding in the eye (Br 3718) etc, and as in By fear from Inm, the wind blous on by fear nses up the Sun, by fear from him, Agni also, and Indra, Death runs on the fifth' (Tar28) . .

·. ७६५] ब्रह्मसूत्र-२.४.१३ [ Para 370 इति। तथा एतस्य वाक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसो विधृतौ तिष्ठतः' (बृ. ३९) इत्यादि ॥१३॥ तस्य च नित्यत्वात् ॥ १४॥ सर्वेषां परमात्माधिमितत्त्वस्य नित्यत्वात्स्वरूपानुबन्धित्वेन नियतत्वाच्च, तत्संकल्पा- देवैपामधिष्ठातृत्वमवर्जनीयम् । 'तत्सृष्ट्वा । तदेवानुपाविशत् । तदनुपाविश्य । सच्च त्यच्चाभवत् (ते. २६) इत्यादिना परमपुरुषस्य नियन्तृत्वेन सर्वचिदचिद्वस्त्यनुप्रवेशः स्वरूपानुवन्धी थूयते । स्मर्यते च-- 'विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ।' (गीता १०४१) इति ॥१४॥ ज्योतिराद्यधिष्ठानाधिकरणं समाप्तम् (६) त इन्द्रियाणि तद्वयपदेशादन्यत्र श्रेष्ठात् ॥१५॥ (अधिकरण ७, सू १५-१६) , . , . -Similarly. Under the orders of this Aksara indeed (0) Gärgi, the Sun and the Moon stay on, supported' ( Br. 3.8.9) etc. ||131 And that (supervision ) being always 1114 11 Because in the case of all, being supervised over by the Paramātman is always there, as also being regulated owing to the continuous connection with His own nature, these being supervised over by His thought alone is unavoidable. It is mentioned in the śruti Having created that, he entered into that itself: having entered into that, he became Sat and Tyat (Tai.2.6) etc, that, owing to the highest Puruşa being the controller, bis entrance into all sentient and non-sentient entities depends upon the continuous connection with his own nature. And it is mentioned in the Smộti- • Having enveloped all this world by a portion (of mine) I stay on'. (Gita 10.42) 111411 Here ends the Jyotirādyadhisthānădhikarana (6) They (are) the sensc-organs, account of that reference being made, in the case of (Pranas) other than the Chief. ||15|| (Adhikarana 7, Sutras 15-16) . on ·. Para 371] श्रीभाष्यम् [371] कि सर्वे प्राणशब्दनिर्दिष्टा इन्द्रियाणि, उत श्रेममाणाव्यतिरिक्ता एव ? इति विषये, प्राणशब्दवाच्यत्वात्करणत्वाच्च सर्व एवेन्द्रियाणि, इति प्राप्ते, उच्यते- श्रेष्मव्यतिरिक्ता एव प्राणा इन्द्रियाणि । कुतः श्रेष्मादन्येष्वेव प्राणेषु, तद्वयपदेशात- इन्द्रियव्यपदेशात्। 'इन्द्रियाणि दशेकं च पञ्च चेन्द्रियगोचराः।' (गीता १३१५) इत्यादिभिर्हि चक्षुरादिपु समनस्केष्वेवेन्द्रियशब्दो व्यपदिश्यते ।। १५॥ भेदश्रुते।लक्षण्याच्च ॥१६॥ 'एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च' (मु. २०१३) इत्यादिष्विन्द्रियेभ्यः प्राणस्य पृथक्श्रवणात्प्राणव्यतिरिक्तानामेवेन्द्रियत्वमवगम्यते। मनसः पृथक्शवणेऽपि तस्यान्यनेन्द्रियान्तीव उक्तः 'मनमष्ठानीन्द्रियाणि' (गीता १५७) इत्यादौ । वैलक्षण्यं चक्षुरादिभ्यः श्रेष्ठमाणस्योपलभ्यते। सुपुप्तौ हि प्राणस्य वृत्तिरुपलभ्यते, चक्षुरादीनां तु वृत्तिोंपलभ्यते । कार्य च चक्षुर्वागादीनां समनस्कानां ज्ञानकर्मसाधनत्वम् , [371 ] Are all those designated by the word Prāna, sense-organs, or only those different from the chief Prāna ?-In the case of this doubt, this (prima-facie view ) being reached, viz.-all without exception (arc) the sense-organs, on account of their being denoted by the word Prāna, and on account of their being the instruments-it is stated (in reply)- Pranas different from the Chief (Prana) are alone the sense-organs. Whence ? Because Prānas different from the Chief alone are so referred to; are referred to as sense-organs; for, in Sense-organs, ten and one; and five perceptible to the senseorgans (Gith. 13-5) etc., the word Indriya refers to the eye etc., along with the mind alone. ||1511 On account of the Sruti referring to the difference and on account of dissimilarity || 16॥ On account of Prāna being mentioned in the Sruti separately from the sense-organs in • From this is onginated Prana. mind and all sense-organs ' (Mu.2-1.3) ctc., it is known that only those different from the Prāna the sensc-organs. Although the mind is (here ) mentioned separately in the Śruti, its inclusion among the sense-organs is mentioned elsewhere in The sense-o gans, with the mind as the sixth' (Gitā 15.7) etc. The dissimilarity of the chief Prăņa from the eye, etc., is patent — for, in deep sleep, the functioning of the Prāņa is evident; but the functioning of the eyc etc, is not evident. The activity of eye, tongue, etc., along with the mind, is the means of knowledge and action; that of Prāna, lowever, of are ·" ७६७] ब्रह्मसूत्र-२.४.१६ [Para 379 प्राणस्य तु शरीरेन्द्रियधारणम् । प्राणाधीनधारणत्वादिन्द्रियेषु प्राणशब्दव्यपदेशः । वथा च श्रुतिः- 'त एतत्त्येव सर्वे रूपमभवन् । तस्मादेत एतेनाख्यायन्ते' (वृ. ११५।२१) इति । रूपमभवन्- शरीरमभवंस्तधीनप्रवृत्तयोऽभवन्नित्यर्थः ।।१६।। इन्द्रियाधिकरणं समाप्तम् (७) संज्ञामूर्तितृप्तिस्तु त्रिवृत्कुर्वत उपदेशात् ॥ १७ ॥ (अधिकरण ८, सूत्राणि १७-१९) [372] भूतेन्द्रियादीनां समष्टिसृष्टिर्जीवानां कर्तृत्वं च परस्माद्ब्रह्मणः, इत्युक्तं पुरस्तात् । जीवानां स्वेन्द्रियाधिष्ठानं च परायत्तमिति चानन्तरं स्थिरीकरणाय स्मारितम् । या त्वियं नामरूपन्याकरणात्मिका प्रपञ्चव्यटिसृष्टिः, सा किं समष्ट्रिजीवस्य हिरण्यगर्भस्यैव कर्म, उत तेजःप्रभृतिशरीरकस्य परस्यावादिसृष्टिवद्धिरण्यगर्भशरीरकस्य परस्य ब्रह्मणः ? इतीदानी चिन्त्यते-किं युक्तम् ? समष्टिजीवस्येति । कुतः ? 'अनेन जीवनात्मनानुप्रविलय नामरूपे व्याकरवाणि' (छा. ६१३१२) शति जीवकर्तृत्वश्रवणात् । न हि परा देवता स्वेन रूपेण नामरूपे व्याकरवाणीत्येक्षत, अपि तु supporting the body and the sense-organs. The word Prāna is used to refer to the sense-organs on account of their sustenance being dependent upon Prāna. And to that effect is the Sruti * All became the form of this one alone. Therefore, they are known after this one (Br.1.5-21) Rūpamabhavan-became the body; had their activity dependent upon that - this (is) the sense || 16 || Here ends the Indriyadhikarana (7) But the modification in name and form, from (the Para. mātman) making (the world) three-fold, on account of (such) teaching. 11 17 11 (Adhikarana 8. Sutras 17-19) [372] The cosmic creation of elements, sense-organs etc., and the nature of Jivas as agent-(come) frorn the Highest Brahman-this has been spoken of already. It was afterwards specially brought to the mind, to make this firm, that the supervision of the Jivas of their sense-organs is dependent upon the Highest. As to this individual creation in the worldly creation involving modification in name and form - is that the work of Hıranyagarbha, the cosmic Jiva alone, or of the Highest Brahman having Hiranyagarbha as the body, like the creation of water etc., by the Highest having the light etc., as the body?-- This is now being looked into - What (is) proper? of the cosmic Jiva. Whence? On account of the mention in the Sruti (passage) • Having entered into, by this Living Self, muy I modify name and form' (Chi. 6+3+2) of Jiva being the agent. Not indeed did the highest Devată (Deity) reflect -May I modify name and form by my own nature, but by the form of Jiva who ·Para 372] श्रीभाष्यम् ७६८ स्वांशभूतेन जीवरूपेण, अनेन जीवेनात्मना- इति वचनात् । नन्वेवं चारेणानुप्रविश्य परवलं संकलयानीतिवत्, व्याकरवाणीत्युत्तमपुरुष. कर्तृस्थ- क्रियश्च प्रविशतिलाक्षणिकः स्यात्- नैवम् । तत्र राजचारयोः स्वरूपभेदालाक्षणिकत्वम्, इह तु जीवस्यापि स्वांशत्वेन स्वरूपत्वात्तेन रूपेण प्रवेशो व्याकरणं चात्मन एवेति न लाक्षणिकत्वमसङ्गः । न च सहयोग- लक्षणेयं तृतीया, कारकविभक्तौ संभवन्त्यामुपपदविभक्तरन्याय्यत्वात् । न च करणे तृतीया, ब्रह्मकर्तृकयो. प्रवेशव्याकरणयोर्जीवस्य साधकतमत्वाभावात् । न च जीवस्य कर्तृत्वं प्रवेशमात्रे पर्यवस्यति, नामरूपव्याकरणं तु ब्रह्मण एवेति शक्यं वक्तुम्, क्त्वाप्रत्ययेन समानकर्तृकत्य- प्रतीते.। जीवस्य स्वांशत्वेन स्वरूपत्वेऽपि परस्वरूपव्यावृत्त्यर्थोऽनेन जीवेनेति पराकत्वेन परामर्शः। अतो हिरण्यगर्भकतकेयं नामरूपव्याक्रिया। अत एव स्मृतिषु चतुर्मुखकर्तृकं सृष्टिप्रकरणे नामरूपव्याकरणं संकीर्त्यते- 'नाम रूप च भूताना कृत्याना च प्रपश्चनम् । वेदशब्देस्य एवादो देवादीना चकार स ॥ (वि पु. १५६२) इत्यादि। - the Not so. . had become her portion, on account of the expression - By this Living Self. I say (says some objector). In this way, as in-Having entered within, by means of a spy, I shall take stock of the army of the enemy - first person in Vyākaravāni, and the expression Praviſatı which refers to the action in the agent, would be used metaphorically (the reply is ) - there on account of the difference in nature of the king and the spy, there is the metaphorical use, but here, because the Jiva also is (Brahman's) own nature owing to his being its portion, entrance in that forna and the modification belong indeed to himself—, no undesirable contingency of a metaphorical use Nor again, is (this use of the instrumental (case) pointing out to association, as it is not fair to understand a case as qualifying something when the use of it as (causal) directly connected is possible Nor again, is the instrumental ( case in the sense of ) an instrument, on account of the Jiva being not the most efficient cause for entrance and modification which are the work of Brahman Nor is it possible to say that Jiva's work as agent ends with mere entrance, but the modification of name and form belongs to Brahman alone on account of the apprehension of a common agent owing to the gerund-termination Although Jiva is its (Brahman's) own nature by being its portion, the indirect reference in Juvena is for the exclusion of the nature of the Highest Therefore, the modification in name and form is caused by Hiranyagarbha-Therefore indeed, as declared in the Creation-section, modification in name and form as being effected by the four-faced (Brahmadeva ), In the Smrti works- The name and form, and the detailed amplification of the actions in the case of creatures, gods and others, he effected from the words of the Veda alone in the beginning' (VP 15.62) etc ·७६९] ब्रह्मसूत्र २.४.१७ | Para 373 -[373] एवं प्राप्ते, अभिधीयते-संज्ञामूर्तिक्लतिस्तु- इति । तुशब्दः पक्ष व्यावर्तयति। संज्ञामूर्तिक्लतिः- नामरूपव्याकरणम् । तत्त्रिवृत्कुर्वतः परस्यैव ब्रह्मणः, तस्यैव नामरूपव्याकरणोपदेशात् । त्रिवृरकरणं कुर्वत एव हि नामरूपव्याकरणमुपदिश्यते- 'सेयं देवतेक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुभविश्य नामरूपे व्याकरयाणि तासां त्रिवृतं त्रिवृतमेकैकां करवाणि' (छा. ६॥३॥२-३) इति समानकर्तृकत्वप्रतीतेः । त्रिवृत्करणं तु चतुर्मुखस्याण्डान्तर्वतिनो न संभवति, त्रिवृत्कृतै- स्तेजोबन्नेहण्डमुत्पाद्यते । चतुर्मुखस्य चाण्डे संभवः स्मर्यते. 'तस्मिन्नण्हेऽभवद् ब्रह्मा सर्वलोकपितामहः।' (मनु. ११९) इति । अतः, त्रिवृत्करणं परस्यैव ब्रह्मणः । तत्समानकर्तृकं नामरूपव्याकरणं च तस्यैवेति विज्ञायते । कथं तर्हि 'अनेन जीवेन' (छा. ६३२) इति संगच्छते ? आत्मना जीवेन, इति सामानाधिकरण्यात्, जीवशरीरकं परं ब्रह्मैव जीवशब्दे- नाभिधीयते, यथा 'तत्तेज ऐक्षत...तदपोऽसृजत' (छा. ६।२।३) 'ना आप ऐक्षन्त...ता अन्नमसृजन्त' (छा. ६।२६४) [373] This (prima-facie view ) being reached, it is stated (in reply) -- But the modification in name and form. The word Tu (but ) turns away the view (expressed before). Samjaamurtiklpti-the modification in name and form; that (comes ) from the Highest Brabman alone, making (the world) three-fold : for, that itself is declared as the modification in name and form; for, modification in name and form is mentioned, of that alone effecting the process of three-fold modification on account of the apprehension of the same agent in • That this Derty reflected-Goodness! I, having entered into the. three deities by this Linng Self would modify name and form; of those, I shall make each of them three-fold. three-fold' (Cha.6.3.2-3) But the threefold modification is not possible in the case of the Four-faced (Brahmadeva) residing within the Egg: for, the egg indeed is produced by water, food. light made three-fold. And the existence (in the Egg) of the Four-faced (Brahmadeva ) is mentioned in the Smịti — * In that egg stajed Bramadeva, the grand-father of all peoples. (Manu 1.9) Thus, the three fold modification is by the Highest Brahman it:clf. And the modification in name and form baving a comaron agent for that is known to be by that itself. How then does (the śruti passage) By this Living' (Cha.6.3.2) barmonise? On account of the case-co-ordination in Ātmanā (by the Self), Jivcna (by the Jiva ) - the Highest Brahman itself having Jiva as its body is denoted by the word Jiva, as in (the passages) 'That Tejas reflected ...that created Waters' (Cha.6.-3) 'Those Waters reflected... those created Anna' (CE, 6.24) प ·. Parn 373] श्रीभाष्यम् ७७२ इति तेजःप्रभृतिशरीरकं परमेव ब्रह्माभिधीयते । अतो जीवसमष्टिभूतहिरण्यगर्भशरीरकस्य परस्यैव ब्रह्मणः कर्म नामरूपन्याकरणम् । एवं च 'प्रविश्य नामरूपे व्याक्रपाणि' (छा ॥३०) इति प्रविशतिरुत्तमपुरुपश्चाक्लिष्टी मुख्यार्थावेव भवतः। प्रवेशव्याकरणयोः समानकर्तृकत्व- मप्युपपद्यते। चतुर्मुखशरीरकस्य परस्यैव ब्रह्मणः कर्म देवादिविचित्रसृष्टिरिति चतुर्मुख- कर्तृकसृष्टिप्रकरणे नामरूपव्याक्रियोपदेशश्चोपपद्यते । अतः 'सेयं देवता (छा. ६३२) इत्यादिवाक्यस्यायमर्थः-इमास्तेजोबनरूपास्तिस्रो देवता अनेन जीवेन जीवसमष्टिविशिष्टे- नात्मनानुपविश्य, नामरूपे व्याकरवाणि-देवादिविचित्रसृष्टिं तन्नामधेयानि च करवाणि, तदर्थमन्योन्यसंसर्गमप्राप्तानामेषां तेजोबन्नानां विशेषसृष्टयसमर्थानां तत्सामर्थ्यायैकैकां त्रिवृतं त्रिवृतं करवाणि, इति । अतः परस्यैव ब्रह्मणः कर्मेदं नामरूपव्याकरणम् ।। १७॥ [374] अथ स्यात् - नामरूपव्याकरणस्य त्रिवृत्करणेनेककर्तृकत्वात्परमात्म कर्तृकत्वमिति न शक्यते वक्तुम्, त्रिवृत्करणस्यापि जीवकर्तृकत्वसंभवात् । अण्डसृष्टयुत्तरकालं हि चतुर्मुखसृष्टजीवेषु त्रिवृत्करणप्रकार उपदिश्यते the Highest Brahman itself having Light etc, as the body is denoted Hence the modification in name and form is the work of the Highest Brahman Itself having for the body Hiranyagarbha, the cosmic Jıva And thus in Having entered, I would modify name and form' (Cha 6-32) Pravıśatt and the first person can comfortably be taken in the primary sense Itself And that entrance and modification have a common agent is also appropriate And because the variegated creation of gods etc, is the work of the Highest Brahman itself, with the Four-faced Brahmadeva as the body, the mention about name - form -modification in the Section dealing with the creation by the Four-faced Brahmadeva is accounted for Therefore, this is the meaning of the passage That this Derty' (Cha 632) - These three deities having the forms of light, water, food, having entered within by this Java - by the Atman particularised as the cosmic Jiva – Nāmarüpe Vyākaravāni --- I shall set forth the variegated creation gods etc, and their names, and for that purpose, of these - light, water and food, that have not attained to mutual contact incompetent to effect particular creations, I shall make each of them three-fold, three-fold, for that power (to create) Therefore, this work of modification in name and form, is the work of the Highest Brahman alone. || 17 ft [374] Now it may be (argued) that it is not posible to say that name – form - modification is the doing of the Paramātman, on the ground that there is one agent for the threefold modification, because it is possible for the Jiva to be the doer even of the threefold modification Because the method of threefold modification is mentioned in the case of the Jivas Created by the Four-faced one after the creation of the Egg, in etc (passages) ·. J प ७७१] ब्रह्मसूत्र-२४.१८ [ Para 375 यथा खलु सोम्येमास्तिलो देवताः पुरसं प्राप्य त्रिवृत्तिवृदेकेका भवति तन्मे पिनानीहीति' (छा. ६४७) 'मन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो भागस्तत्पुरीयं भवति यो मध्यमस्तन्मांसं योऽणिष्टस्तन्मनः (छा. ६१५१) इत्यादिना । तथा पूर्वस्मिन्नपि वाक्ये 'पदमे रोहितं रूपं तेजसरतद्रूपं यच्छुल्लं तदपां यत्कृष्णं तदन्नस्य (छा. 19) इत्यादिना चतुर्मुखसृष्टाग्न्यादित्यचन्द्रविद्युत्सु त्रिवृत्करणं प्रदर्श्यते । नामरूपव्याकरणोत्तरकालं च विवृत्करणं श्रूयते 'सेयं देवतेमास्तिसो देवता अनेन जीपेनात्मनानुपिढ्य नामरूसे व्याकरोत् । तासां त्रिवृतं त्रिवृतमेकैकामकरोत्' (छा. ६॥३॥३-४) इति । तत्राह- मांसादि भौम यथाशब्दमितरयोश्च ।। १८॥ [375] यदुक्तम्-अण्डसृष्टयत्तरकालं चतुर्मुखसृष्टदेवतादिविषयोऽयम् 'तासां त्रिवृतं त्रिवृतमेकैकामकरोत्' (छा. ६।३।४) इति त्रिवृत्करणोपदेश इति-तन्नोपपद्यते, How indeed, gentle one, these three deities having gone to the Purusa, become each tripartite, tripartite — know that from me (Cha 6-4-7) The food eaten is specified as threefold: what is its grossest portion, that becomes the secretion; what the middle, the flesh; avhat the most minute, the mind. . (Cha 6-5-1) etc. In the same way in the previous passage also, • What (is) the red form of Agni, that (as) the form of Tejas 3B what white, that of the Waters; what black, that of Anna (Cha.6.4.1) etc., the threefold modification is indicated in the case of the fire, the Sun, the Moon, the lightning, created by the Fourfaced ( Brahmadeva). And the threefold modification is mentioned (in the Stuti ) as subsequent to the modification in name and form in (the passage ) That this Deity, having entered into these three deities by this Living Self, modified name and form, (and) made eath of them tripartite, tripartite (Cha. 6-3-3-1) etc. -- There (the Sūtrakāra ) says Flesh etc., earthly; and as directly mentioned, of the other ॥18॥ [375] As to what has been said that this mention of the threefold modification in Made each of those, tripartite, tripartite (Cha. 6-3-4) .. two.

·Pa19375] श्रीभाष्यम् [७७२ 'अन्नमशित पा विधीयते' (छा ६५१) इत्यत्र मांसमनसोः पुरीपादणुत्वेनाणीयस्त्वेन च व्यपदिष्टयो' कारणानुविधायित्वेनाप्यतेजसत्व- प्रसङ्गात् । आपः पीता (छा ६४१२) इत्यत्रापि मूत्रप्राणयोः स्थविष्ठाणीयसो पार्थिवतेजसत्वप्रसङ्गाच्च । न चैवमिष्यते। मांसादेहि भौमत्वमिष्यते पुरीपवत् । मांसमनसी अपि भोमे पार्थिवे इप्येते 'अन्नमशित नेधा' (छा ६१५११) इति प्रक्रमात् । यथाशब्दमितरयोश्च-इतरयोरप्यापः पीतास्तेजोऽशितमिति पर्याययोर्यथाशब्द विकारा इप्यन्ते। आप पीताधा विधीयन्ते' (छा ६५५२) इत्यपामेव त्रिधा परिणाम शब्दात्प्रतीयते। तथा 'तेजोऽशित त्रेधा विधीयते' (छा ६।५।३) इत्यपि तेजस एव त्रिधा परिणाम शब्दात्प्रतीयते । अत पुरीपमांसमनांसि पृथिवीविकारा, मूत्रलोहितप्राणा अब्धिकारा', अस्थिमज्जावाचस्तेजोविकारा इति प्रतिपत्तव्यम् . after the creation of the Egg refers to the deities etc , created by the Fourfaced (Brahmadeva) that is not proper Because in (the passage)- The food eaten is specified three-fold' (Cha 651) flesh and mind referred to as subtle and subtler (respectively) in respect of the secretion, would have to be possessed of the nature of water and light owing to the persistence of the cause and there would be the undesirable contingency of the gross and subtle urine and Prāna -even in (the passage) Watersdrunk' (Cha.642) - being possessed of the nature of the carth and light But this is not what is desired (by you), for, like the secretion, flesb etc are desired to have earthnature, the flesh and the mind also are desired to be Bhauma i e earthly. on account of the introductory passage 'The food eaten, threefold' (Chh651) Yatbāsabdamıtarayośca (And of the other two as directly expressed )-of the other two also, - Waters drunk, and light eaten - thus in the case of the two alternatives modifications are desired as expressed in words The threefold transformation of the waters themselves is apprehended directly from the words - The waters drunk are specified threefold' (Cha.652) Similarly, the threefold transformation of the Light itself is apprehended directly from the words The Light, eaten, is specified threefold' (Cha 653) Therefore the secretion flesh, and mind (are) the modifications of Prthiva, urine blood and Prāna ( are ) the modifications of Waters bones fat, speech (are) the modifications of light — this should be understood, on account of the non contradiction with the remaining part of the passage -- ·. ७७३ ] ब्रह्मसूत्र-२.४.१८ [ Para 75 'अन्नमयं हि सोम्य मन आपोमयः प्राणस्तेजोमपी वाक्' (छा. ६।५।४ ) इति वास्यशेषाविरोधाच्च । अतः 'तासां त्रिवृतं त्रिवृतमेकैकामकरोत्' (छा. ६।३१४) इत्युक्तस्त्रिवृत्करणप्रकार 'अन्नमशितम्' (छा. ६५१) इत्यादिना न प्रदर्श्यते । तथा सति मनःप्राणवाचां त्रयाणामप्यणीयस्त्वेन तैजसत्यात अन्नमयं हि सोम्य मनः' (छा. पा४) इत्यादिविरुध्यते । प्रागेव त्रिवृत्कृतानां पृथिव्यादीनां पुरुपं प्राप्तानाम् 'अन्नमशितम्' (छा. ६।५।१) इत्यादिनैकैकस्य प्रेधा परिणाम उच्यते । अण्डसृष्टेः प्रागेव च तेजोबनानां त्रिवृत्करणेन भवि. तव्यम्, अत्रिवृत्कृतानां तेषां कार्यारम्भासामर्थ्यात् । अन्योन्यसंयुक्तानामेव हि कार्यारम्भ- सामर्थ्यम् । तदेव च निवृत्करणम् । तथा च स्मर्यते 'नानापीर्याः पृथग्भूतास्ततस्ते संहति पिना । नाशक्नुवन्प्रजाः सटुमसमागम्य कृत्स्नशः ॥ . . . •Gentle one, indeed the mind is constituted of food (Anna); the Prāna, constituted of waters; Vāk, constituted of light (Tejas ) (Cha. 6.5-4) Therefore, the method of threefold modification mentioned in Of them (the Parā Devata) made each of them tripartite. tripartite (Cha. 6.3-4) is not indicated by 'The food, eaten (Cha. 6-5-1) etc. In that case, the mind. Prāņa and speech, --all the three being constituted of light, being subtle, there would be contradiction with • Constituted of Anna, indeed, gentle one, (s) the mind (Cha. 6.5-4) etc. By the passage • The food, eaten' (Cha.6-5-1) etc., is mentioned the threefold modification of each one, the earth etc. reaching the Purusa, that have already been modified in name and form. And the threefold modification of light, water, Anna, has got to be already there prior to the creation of the Egg, because they, not modified threefold, have no strength to begin (their) work. The strength to begin their work, is there only when they come together. And that same is the threcfold modification. To the same effect is the statemer the Smrti - • They then, possessed of vanous powers, remaming separate, were not able to create peoples, without commg together, not uniting as a whole.

·, PAIs 375] श्रीभाष्यम् [७७२ 'अन्नमशित त्रेधा विधीयते' (छा ८५) इत्यत्र मांसमनसोः पुरीपादणुत्वेनाणीयस्त्वेन च व्यपदिष्टयोः कारणानुविधायित्वेनाप्यतेजसत्य- प्रसङ्गात् । आपः पीता (छा ६१४) इत्यत्रापि भूत्रप्राणयोः स्थविष्ठाणीयसो पार्थिवतेजसत्वपसनाच्च । न चैवमिप्यते । मांसादेहि भौमत्वमिष्यते पुरीषवत् । मांसमनसी अपि भौमे पार्थिवे इप्येते 'अन्नमशित त्रेधा' (छा ६५१) इति प्रक्रमात् । यथाशब्दमितरयोश्च-इतरयोरप्याप. पीतास्तेजोऽशितमिति पर्याययोर्यथाशब्दं विकारा इप्यन्ते । 'आप पीताखेधा विधीयन्ते' (छा ६५।२) इत्यपामेव त्रिधा परिणामः शब्दात्प्रतीयते । तथा 'तेजोऽशित त्रेधा विधीयते' (छा ६।५।३) इत्यपि तेजस एव त्रिधा परिणामः शब्दात्मतीयते। अतः पुरीपमांसमनांसि पृथिवीविकारा', मूत्रलोहितमाणा अधिकाराः, अस्थिमज्जावाचस्तेजोविकारा इति प्रतिपत्तव्यम् after the creation of the Egg, refers to the deities etc, created by the Fourfaced ( Brahmadeva)- that is not proper Because in (the passage)- * The food eaten is specified three-fold' ( Chì 6+5 1) flesh and mind, referred to as subtle and subtler (respectively) in respect of the secretion, would have to be possessed of the nature of water and light, owing to the persistence of the cause and there would be the undesirable contingency of the gross and subtle urine and Prāna - even in the passage) • Waters drunk' (Cha.642) - being possessed of the nature of the earth and light But this is not what is desired (by you), for, like the secretion, flesh etc, are desired to have earthnature, the flesh and the mind also are desired to be Bhauma i e earthly. on account of the introductory passage "The food eaten, threefold.' (Chỉ 6 5 1) Yatbāsabda witarayośca ( And of the other two as directly expressed )-of the other two also, - Waters drunk, and light eaten — thus in the case of the two alternatives modifications are desired as expressed in words The threefold transformation of the waters themselves is apprehended directly from the words- The waters drunk are specified threefold' (Cha. 6.52) Similarly, the threefold transformation of the Light itself is apprehended directly from the words • The Light, eaten is specified threefold' (Chr 653) Therefore, the secretion, flesh, and mind ( are ) the modifications of Prtbivi urine, blood and Präna (are ) the modifications of Waters, bones, fat, speech (are ) the modifications of light - this should be understood, on account of the non contradiction with the remaining part of the passage — ·७७३] ब्रह्मसूत्र-२.४.१८ [ Para 375 'अन्नमयं हि सोम्य मन आपोमयः प्राणस्तेजोमयी वाक्' (छा. ६।५।४) इति वास्यशेषाविरोधाच्च । अतः 'तासां त्रिवृतं निवृतमे केकामकरोस्' (छा. ६१३१४) इत्युक्तनिवृत्करणभकारः 'अन्नमशितम्' (छा. ६५१) इत्यादिना न प्रदर्श्यते । तथा सति मनःप्राणवाचां त्रयाणामप्यणीयस्त्वेन तेजसत्वात् 'अन्नमयं हि सोम्य मनः' (छा. ६।५।४) इत्यादिविरुध्यते। मागेव त्रिवृत्कृतानां पृथिव्यादीनां पुरुष प्राप्तानाम् 'अन्नमशितम्' (छा. ६।५।१) इत्यादिनैकैकस्य त्रेधा परिणाम उच्यते । अण्डसृष्टेः प्रागेव च तेजोबनानां त्रिवृत्करणेन भवि. तव्यम्, अनिवृत्कृतानां तेषां कार्यारम्भासामर्थ्यात् । अन्योन्यसंयुक्तानामेव हि कार्यारम्भ- सामर्थ्यम् । तदेव च त्रिवृत्करणम् । तया च स्मर्यते 'नानावीर्याः पृथग्भूतास्ततस्ते संहति विना । नाशक्नुवन्प्रजाः समसमागम्य स्नशः ॥ Gentle one, indeed the mind is constituted of food (Anna); the Prāna, constituted of waters: Vak, constituted of light ( (Tejas)' (Cha. 6.5.4) Therefore, the method of threefold modification mentioned in 'Of them (the Para Devata) made each of them tripartite, tripartite (Cha. 6.3-1) is not indicated by • The food, eaten (Cha. 6.5.1) etc. In that case, the mind, Prāņa and speech, -all the three being constituted of light, being subtle, there would be contradiction with Constituted of Anna, indeed, gentle one, (is) the mınd' (Cha.G-5-4) etc. - By the passage · The food, eaten (Cha.6.5-1) etc., is mentioned the threefold modification of each one, the earth etc. reaching the Purusa, that have already been modified in name and form. And the threefold modification of light, water, Anna, has got to be already there prior to the creation of the Egg, because they, not modified threefold, bave no strength to begin (their) work. The strength to begin their work, is there only when they come together. And that same is the threefold modification. To the same effect is the statement in the Smrti - They then, possessed of various powers, remaining separate, were not able to create peoples, without coming together, not uniting as a whole. .

·Para 375] श्रीभाष्यम् [७७४ समेत्यान्योन्यसंयोग परस्परसमाश्रयाः। महदाद्या विशेषान्ता ह्यण्डमुत्सादयन्ति ते॥' (वि पु. १२१५०, ५२) इति । अत एव च 'अनेन जीवनात्मनानुप्रविश्य नामरूपे व्याकरोत् । तासा त्रिवृतं त्रिवृतमेके. कामकरोत्' (छा. ६।३।३-४) इति पाठक्रमोऽर्थक्रमेण बाध्यते । अण्डान्तर्वतिध्वग्न्यादित्यादिपु त्रिवृत्करणप्रदर्शनं श्वेतकेतोः शुश्रूपोरण्डान्तर्वतित्वेन तस्य बहिष्णवस्तुपु त्रिवृत्करणप्रदर्शनायोगानिवृत्कृतानां कार्येष्वग्न्या- दित्यादिपु क्रियते ॥१८॥ [376] स्यादेतत्- अन्नमशितम्' (छा ६।५।१) (छा ६।५।२) 'तेजोऽशितम्' (छा. ६।५३) इति त्रिवृत्कृतानामन्नादीनामेकैकस्य तेजोबन्नात्मकत्वेन त्रिरूपस्य कथमनमापस्तेज इत्येकैक- रूपेण व्यपदेश उपपद्यते ! इति । तत्राह- वैशेष्यात्तु नद्वादस्तद्वादः ॥१९॥ 'आपः पीता On coming together in mutual contact, resorting to one another, they indeed create the Egg, beginning with Mahat and ending with Particularity' (V. P. 1-2.50, 52) - For this very reason, the order in the passages is contradicted by the order of the sense, in (the passage). • Having entered into with the Living Self, it modified name and form, of them, af made each of them tripartite, tripartite.' (Cha. 6.3.3-4) The exhibition statement ) about the threefold modification in the case of the fire, the Sun, etc , abiding within the Egg, is made in respect of the fire, the Sun etc, the effects of the threefold modified, on account of the impossibility of the exhibition of the threefold modification in the case of the outside objects, for the serious student Svetaketu, as he himself was abiding within the Egg 118 11 [376] This may be (objected to by the objector ) - How is the mention appropriate, of food, etc, modified threefold, in (the passages) 'Anna, eaten (Cha.65-1) Waters, drunk (Cha. 6.52) *Tejas, eaten' (Chā. 6-5-3) - each one of them, of three forms, being constituted of light, waters and Anna-as of one form each-as Anna, Waters and Tejas? There (the Sutrakāra) says- But on account of the speciality, that designation, that designation | 19॥ .

·७७५] ब्रह्मसूत्र-१.४.१९ [ Para 376 वैशेय-विशेषभावः । त्रिवृत्करणेन त्रिरूपेऽप्येकैकस्मिन्नन्नाद्याधिक्यात्तत्र तत्रान्ना- दिवादः। द्विरुक्तिरध्यायपरितमाति द्योतयति ॥१९॥ संज्ञामूर्तिक्लप्त्यधिकरणं समासम् (८) इति श्रीमद्भगवद्रामानुजाचार्यविरचिते शारीरकमीमांसाभाष्ये द्वितीयाध्यायस्य चतुर्थः पादः समाप्तः॥ समाप्तश्चायं द्वितीग्गेऽध्यायः ।। Vaisesyam --- speciality. Although each one of these ) has three forms owing to the threefold modification, there is the designation Anna etc., in the various cases, on account of the preponderance of food etc. The twofold repetition indicates the conclusion of the Chapter. 11 19 11 Here ends the Samjñāmūrtaklotyadhıkarana (8) Here ends the Fourth Quarter of the Second Chapter in the Commentary on the Sariraka-mimansä сomposed by the Illustrious Revered Preceptor Rāmānuja. Here ends alsa the Second Chapt ·तृतीयाध्याये प्रथमः पादः । तदन्तरपतिपत्तौ रहति संपरिष्वक्तः प्रश्ननिरूपणाभ्याम् ॥१॥ (अधिकरण १, सूत्राणि १-७) [377] अतिक्रान्ताध्यायद्वयेन निखिलजगदेककारणं निरस्तनिखिलदोषगन्धम्, अपरिमितोदारगुणसागरं सकलेतरविलक्षणं परं ब्रह्म मुमुक्षुभिरुपास्यतया वेदान्ता प्रतिपादयन्ति- इत्ययमर्थः स्मृतिन्यायविरोधपरिहारपरपक्षप्रतिक्षेपवेदान्तवाक्यपरस्परविरोधपरिहाररूपकार्य- स्वरूपसंशोधनस्तदुद्धर्पणत्वहेतुभिः सह स्थापितः । अतोऽध्यायद्वयेन ब्रह्मस्वरूपं प्रतिपादितम् । उत्तरेणेदानी तत्प्राप्त्युपायैः सह प्राप्तिप्रकारश्चिन्तयितुमिष्यते । तत्र तृतीयेऽध्याय उपायभूतोपासनविषया चिन्ता वर्तते । उपासनारम्भाभ्यर्हितीपायश्च प्राप्यवस्तुव्यतिरिक्तवैतृष्ण्यं प्राप्यतृष्णा च, इति तत्सिद्ध्यर्थ जीवस्य लोकान्तरेषु संचरतो जामतः स्वपतः सुपुप्तस्य मूच्र्छतश्च दोषाः, परस्य च ब्रह्मणस्तरहितता कल्याणगुणाकरता च प्रथमद्वितीययोः पादयोः प्रतिपाद्यते- First Quarter of the Third Chapter While taking to another (body the Jiva), goes as enveloped. on account of the question and the exposition. ||1|| (Adhikarana 1, Sutras 1-7) [377] In the previous two Chapters the matter viz that the Vedāntas propound as the object of worship by those desirous of salvation, the Highest Brahman which is the one cause of the entire world with (even) the tinge of all blemishes removed, the ocean of unlimited noble qualities, and which is different from everything else, has been established by the scrutinies of various aspects of the business in hand, in the form of the removal of the contradictions due to (1e based upon) Smrtis, and logic, the attacks by the opponents, the removal of mutual contradictions of the Vedānta passages, along with the arguments for the uprooting of the same Thus in the two Chapters, has been propounded the nature of Brahman • And now by the succeeding (portion), it is intended to consider the mode of the attainment, and the means for its attainment There in the third Chapter is the consideration referring to worship as the means And as the means desired for the beginning of worsbip is desirelessness for the things other than the destination, and passionate desire for the destination, for the accomplishment of that, are propounded in the first and second Quarters, the blemishes belonging to the Jiva moving in the different worlds--waking, dreaming, sleeping (soundly), and fainting (in swoon), and the absence of those and being the mine of (all) auspicious qualities in the case of the Highest Brahman ·७७७] ब्रह्मसूत्र-३.१.१ [ Tara 377 तत्र देहाद्देहान्तरं गच्छन्नयं जीवो देहान्तरारम्भहेतुभिर्भूतसूक्ष्मैः संपरिप्वक्त एव गच्छति, उत न, इति चिन्तायां यत्र यत्र जीवो याति तत्र तत्र भूतसूक्ष्माणां सुलभत्वात, असं. परिष्वक्तो यातीति प्राप्तम् । पश्चादपि पूर्वपक्षवीजान्युपन्यस्य निरसिप्यति । तत्र सिद्धान्तमाह- तदन्तरमतिपत्तौ रंहति संपरिष्वक्तः, इति । 'संज्ञामूर्तिक्ल्यात (प्र.सू २।४।१७) इति मूर्तिशब्देन देहः प्रस्तुतः, स तच्छन्देन परामृश्यते । तदन्तरमतिपत्ती-देहान्तरगमने भूतसूक्ष्मैः संपरिष्वक्तो जीवो रंहति गच्छतीत्यर्थः । कुतः ? प्रश्ननिरूपणाम्याम्-प्रश्नपति- वचनाम्याम् । पञ्चाग्निविद्यायामेवं प्रश्नपतिवचने आम्नायते- श्वेतकेतुं किलारुणेयं पाञ्चाला प्रवाहणः कर्मिणां गन्तव्यदेशं पुनरावृत्तिप्रकारं देवयान- पितृयाणपथन्यावर्तने, अमुष्य लोकस्याप्रातारं च वेत्थ ? इति पृष्ट्दमपि पप्रच्छ- 'वेत्य यया पञ्चम्यामाहुतावापः पुरुषवचसो भान्ति' (छा. ५।३३३) इति । तत्रेमं पश्चिमं प्रश्न प्रतिबुवंश्च द्युलोकमसित्वेन रूपायित्वा 'तस्मिन्नेतस्मिन्ननो देवाः श्रद्धा जुहति तस्या आहुतेः सोमो राजा संभवति' (छा. ५।४।२) There, this Jiva going from one body to another goes, verily, as enveloped by the subtle elements, the causes of the production of another body, or not — this being considered, this (prima-facie view) is reached, viz. wherever the Jiva goes, in those places the subtle clements being easy to find, he goes (there) not enveloped by them. - Later on also, after introducing the opponent's points (seeds of the prima-facie view) (the Sūtrakāra ) would refute them-And there (in the present case) he mentions the right view--- While taking to another (body, the Jiva) goes as enveloped. By the word Mürti in (the expression--Samjñāmūrtiklpti) Name, form, modification (Bra Si. II. 4-17) the body is referred to, and that is indicated by the word Tat Tadantarapratipattau -- in taking to another body, enveloped by the subtle elements. Jiva. Rambatí goes - thís (is) the sense. Whence? Prasna nirupanābhyāmfrom the question and answer. In the Section dealing with the Pancagnividyā there are these questions and answers -- Pāñcāla Pravāhana having indeed asked Svetaketu, the son of Aruņi — Do you know the place to which the performers of sacrifice are to go, the mode of their return, the return from the paths-Devayana and Pitryanaand him who does not reach the other world, asked this also Do you know how waters in the fifth oblation become desngnated as man?' (Cha 5.3-3) And there, replying to this last question, having identified the heaven-world with fire, and in (the passage) There in this fire, the gods offer Sraddha as the oblation: from that oblation King Soma ts bom' (Ch. 5.4.2) etc.,-in the heaven-world looked upon as fire, the Pranas of the Jiva. called gods. throw the object called Sraddha; and that Śraddbā is modified in the ·Para. 377] श्रीभाष्यम् ७७८ इत्यादिना देवाख्या जीवस्य प्राणा अग्नित्वेन रूपिते धुलोके श्रद्धाख्यं वस्तु प्रक्षिपन्ति । सा च श्रद्धा सोमराजाख्यामृतमयदेहरूपेण परिणमते । वामृतमयं देहं त एव प्राणाः पर्जन्येऽनित्य- रूपिते प्रक्षिपन्ति । स च देहस्तत्र प्रक्षितो वर्प भवति । तच्च वर्ष त एव प्राणाः पृथिव्यामग्नित्य- रूपितायां प्रक्षिपन्ति। तच्च तत्र प्रक्षिप्तमन्नं भवति। तच्चान्नं त एव पुरुपेऽग्नित्वरूपिते प्रक्षिपन्ति । तच्च तत्र रेतो भवति । तच्च त एव योषायामग्नित्वरूपितायां प्रक्षिपन्ति । तच तत्र प्रक्षिप्तं गर्भो भवतीत्युक्त्वाह- ' इति तु पञ्चम्यामाहुतावाप पुरुषवयसो भवन्ति' (छा ५।९।१) इति । एवं पञ्चम्यामाहुती हुतायामापः पुरुषशब्दाभिलप्या भवन्तीत्यर्थः । एवमुक्ते पूर्वास्वप्या- हुतिष्वनुवर्तमानानामेवापां सूक्ष्मरूपाणामिदानी पुरुषाकारत्वं भवतीत्युक्तं भवति । अत एवं प्रश्नप्रतिवचनाभ्यां देहहेतुभूतैर्भूतसूक्ष्मैः सह तत्र तत्र यातीति गम्यते ॥१॥ [378] ननु 'आप पुरुषवचस (छा ५।९।१) इत्युक्तेऽपां पुरुषाकारपरिणामपतीतर्गच्छता जीवन तासामेव परिष्वगः प्रतीयते । अतः कथं सर्वेषां भूतसूक्ष्माणां परिष्वगः ? इत्यतः प्राह- त्र्यात्मकत्वात्तु भूयस्त्वात् ॥२॥ तुशब्दश्चोधं व्यावर्तयति। देहारम्भिकाणामपां केवलानां न देहारम्भसभवः । देहा- form of a body formed of ambrosia, called Somarāja and that body formed of ambrosia the same Pranas throw in Paryanya (rain) looked upon as fire, and that body thrown there becomes a shower of rain, and that shower of rain, the same Prānas throw on the earth looked upon as fire, and that thrown there becomes the food, and that food, the same (Prānas ) throw in man (Purusa.) looked upon as fire , and that (food ) becomes there the semen, and that the same throw into the woman looked upon as fire, and that same thrown there becomes the foetus – having said thus, says he Thus again, in the fifth libation the waters become designated (Cha 59.1) In this way, when the fifth libation (oblation ) is offered, the waters become fit for being called by the word Man When it is stated thus, it is as good as stated of waters having a subtle form existing even in the previous libations, that there is for them now a human form For this reason, owing to the question and the answer, thus it is known that (the Jiva) goes to the various places along with the subtle elements which are the producing causes of the body ||1|| [378] I say (says the objector) When it is stated Waters are designated as man (Chā 591) on account of the apprehension of the waters being modified in a human form, It is known that there is the close contact with the moving Jiva of them only. Therefore, how is there the close contact with all the subtle elements ? - Therefore (the Sutrakāra) says - But on account of the preponderance, due to being three-fold. 112 11 The word Tu turns away the objection There is 110 possibility of the production of the body, by merely the waters as its producing cause, for, it is as man .

·७७९]
ब्रह्मसूत्र-३.१.४
[ Para 379
द्यारम्भायैव हि
'तासां त्रिवृतं त्रिवृतमेकैकाम्'
(छा. ६३२३)
इति त्रिवृत्करणम् । केवलानामपां श्रवणं तु तासां भूयत्वात् । देहे च लोहितादिभूयस्त्वेनार•
म्मकेवपां भूयस्त्वं गम्यते ॥२॥
प्राणगतेथ ॥३॥
इतश्च भूतसूक्ष्मपरिष्वक्तस्य गमनामिति गम्यते। उत्क्रामति जीवे प्राणानां तदनुगतिः
श्रूयते
'तमुत्कामन्तं प्राणोऽनूकामात पाणमनूलामन्तं सर्व प्राणा अनुत्तामन्ति'
(वृ. ४४२)
दति । स्मर्यते च
'मनःपटानीन्द्रियाणि प्रकृतिस्थानि कर्मति ।।
शरीरं यदवासोति यच्चाप्युत्कामीश्वरः ।
गृहीयेतानि संयाति वायुर्गन्धानिवाशयात् ॥' (गीता १५७-८)
इति । न च निराश्रयाणां गतिरुपपद्यत इति तदाश्रयभूतानां भूतसूक्ष्माणामपि गतिरभ्युप-
गन्तव्या ॥३॥
[379] अग्न्यादिगतिश्रुतोरात चेन्न भाक्तत्वात् ॥ ४॥
for the sake of producing the body etc., that there is the threefold
modification in
Of those, each one, tripartite, tripartite.' (Cha.6.3-3)
The mention in the Śruti, of the waters only, is on account of their being
preponderant. And owing to the preponderance of blood etc., in the body, it
is known that there is the preponderance of water in the producing causes
॥2॥
- And on account of the movement of the Pranas ||3||
From this also, it is known that there is the going out of the Jiva ) as
enveloped by the subtle elements. When the Jiva is departing, it is mentioned
in the Sruti that the Prānas go after him, in
'Him departung, Prana departs after; all (other) Pranas
depart after the departing Prana'
(Br.4.4.2)
And it is mentioned in the Smſti —
'He drags the (five) sense-organs with mind as the sixth,
stationed in Prakrti ; what body he secures, and what he departs
from, the Ruler (Jiva) goes away taking these, like the wind, the
odors from (their) resort.'
(Gita 15-7-8)
And because no movement is possible in the case of those with no resort,
movement of even those subtle elements that resort to him, has also got to be
admitted. 1139
[379 ] IF (it be argued) on account of the statement in
the Sruti about merging into Agni etc., (the Prānas do not depart
with the jiva,
- we reply) - No, on account of that being
melaphorical. ॥4॥

·Para 3791 श्रीभाष्यम् 'यत्रास्य पुरुषस्य मृतस्यामिं पागप्येति पातं प्राणश्चक्षुरादित्यम्' (इ. ३३२०१३) इत्यादिना प्राणानां जीवमरणकालेऽग्न्यादिप्वप्ययश्रवणात्, न तेषां जीवेन सह गमनमिति गति- श्रुतिरन्यथा नेया, इति चेत्--न, भाक्तत्वादग्न्यादिप्वप्ययश्रवणस्य । कर्य भाक्तत्वम् ? ओषधी मानि वनस्पतीन्देशा' (कृ. ३।२।१३) इत्यनपियद्भिर्लोमादिभिः सह श्रवणात् । अतः चक्षुराधप्ययश्रुतिरधिष्ठातृदेवतापक्रमणपरा ॥४॥ प्रथमे श्रवणादिति चेन ता एव ह्युपपत्तेः ॥ ५ ॥ [380] यदुक्तमद्भिः सूक्ष्माभिर्भूतान्तरसंसृष्टाभिः परिप्वक्तो जीवो गच्छतीति प्रश्नपतिवचनाभ्यामवगम्यत इति, तन्नोपपद्यते, धुलोकाग्निविपये प्रथमे होमेऽपां होम्यत्वा- श्रवणात् । 'तस्मितस्मिन्नमो देवाः श्रद्धां जुहति' (छा. ५४२) इति श्रद्धव होम्यत्वेन श्रुता। श्रद्धा नाम जीवस्य मनोवृत्तिविशेपत्वेन प्रसिद्धा । अतो नाप- स्तन होम्याः, इति चेत्-न, यतस्ता आप एवं श्रद्धाशब्देन तत्राभिधीयन्ते। कुतः? प्रश्न- If it be argued that - because in (the passage) * Where of this person dead, speech goes unto fire ; Prāna unto Wind; eye unto Aditya' (Br. 3.2-13) etc., - it is mentioned that the Pránas go unto Agni ctc., at the time of the death of the Jiva, they can not be going along with the Jiva and so, the Sruti referring to their movement must be construed otherwise-(We reply) --No, because the description in the śruti about going unto the fire ctc., is metaphorical. How (is it) metaphorical?-(the answer is)--they do not go. Because there is that Sruti-statement, along with the hair etc., not merging... Small (soft) hair unto the herbs, the long hair unto the plants.' (Br.3.2.13) Therefore, the Sruti mentioning the merging of the eye etc., refers to the going away of the supervising deity. 148 If (it is said) that, on account of the non-mention in the first-no, they (waters) alone are denoted there), on account of propriety. ||5॥ [380] As to what has been said that the Jiva goes enveloped by the subtle waters connected with other elements, this is known from the question and answer, -that is not proper, on account of the non-mention in the Śruti, of the waters being the oblation in the first sacrifice in the heavenlyworld-fire. Śraddha alone is mentioned as being the offering, in the Śruti • In that, this fre, the gods offer Sraddha as the oblation. (Chi. 5:42) Śraddbā, indeed, is well-known as being a special attitude of the mind, of the Jiva ; so, waters are not the oblations there—if (it be argued ) thus-(the answer is )--No. Because those self-same waters are denoted by the word ·७८१] ब्रह्मसूत्र-३.१.५ [Para 380 . प्रतिवचनोपपत्तेः। 'वेत्य यथा पञ्चम्पामाहुतापापः पुसवचसो भवन्ति' (छा. ५॥३॥३) इति प्रश्नस्य प्रतिवचनोपक्रमे श्रद्धा झुलोकानी होम्यत्वेन श्रुता । तर यदि अद्धाशब्देनापो नोच्यरन, ततोऽन्यथा प्रभोऽन्यथा प्रतिवचनमित्यसंगतं स्यात् । 'इति तु पञ्चम्यामाहुनासापः पुरुषवचसः' (छा. ५९१) इति प्रतिवचने निगमनं च श्रद्धाया अप्त्वमेव सूचयति । 'वैत्य यया (छा. ५१६॥३) इति हि प्रश्नगतः प्रकार: 'इति तु पञ्चम्याम् (छा. ५।९।१) इति, इतिशब्देन परिहारो निगम्यते । श्रद्धासोमराजवलिरेतोगर्भरूपेणापां परिणाममुक्त्वा ह्येवम्, आपः पुरुपयवसः-इति निगम्यते । श्रद्धाशब्दस्य चाप्सु वैदिका प्रयोगो दृश्यते 'अपः प्रणयति । श्रद्दा वा माप:' (ते. मा. ३१२१४) इति। 'श्रदां जुइति तस्मा माहुतेः सोमो राजा संभाति' (सा. ५/१२) इति सोमाकारेण परिणामश्चापामेवोपपद्यते । अतो भूतान्तरसंसृष्टामिरन्द्रिः संपरिष्वक्तो जीवो Sraddha. Whence? On account of the propriety of question and answer. In the initial part of the answer to the question .'Do you know how in the fifth libation, waters come to be called a human being.?' (Cha. 5-3-3) Sraddha is spoken of in the Sruti, as the oblation in the fire, the heaven-world. If there, waters were not to be denoted by the word Śraddha, then (the result would be)-another question, another answer, and thus, everything would be disjointed. In the answer • Thus in the fifth libation, the waters come to be called a human being (Cha.59.1) the conclusion again indicates that Sraddha has the nature of waters alone, In (the expression) 'Do you know how' ( Chữ. 5:33) there is the mode of the question and in the passage) •Thusn the fifth ' (CER.5.9.1) by the word Iti is concluded the answer. Having indeed mentioned the modification of the waters, in the form of Sraddhā, Somaraja, shower of rain, food, semen and foetus, --in this way, it is concluded that the waters come to be called a human being. The use of the word śraddhā in the Vedas, in the sense of waters, is seen in He takes the waters; Sraddha indeed, is ualers.' (Tai. Bra.3.2.4) Thc modification in the form of Soma, of the waters alone is appropriate, in • He offers Sraddha in the sacrifice; from that offering, comes into being Soma, King' (Ch.5+2) .

·Para 380] श्रीभाप्यम् [७८३ रहतीत्युपपन्नम् ॥५॥ अश्रुतत्वादिति चेन्नेष्टादिकारिणां प्रतीतेः ॥६॥ [381] यत्पुनरुक्तम्-अद्भिः संपरिष्वक्तो जीयो यातात्ययमर्थः, एतस्माद्वाक्याद धगम्यत, इति-तनोपपद्यते, अस्मिन्वाक्ये जीवस्याश्रवणात् । अत्र हि श्रद्धादय एवाम्ब्व. वस्थाविशेषा होग्यत्वेन श्रुताः, न तु जीवस्तत्परिप्वक्तः, इति चेत् तन्न, इष्टादिकारिणां प्रतीतः । तस्मिन्नेव वाक्ये हात्तरत्र ब्रह्मज्ञानविधुरेमापूर्तदत्तकारिणो ठुलोकं प्राप्य सोमराजानो भवन्तीति पुण्यकर्मावसाने च पुनरागत्य गर्भ प्राप्नुवन्तीत्युच्यते । 'अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसंभमन्ति' (छा. ५।१०३) इत्यारम्य 'पितृलोकादाकाशमा काशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देपा भक्षयन्ति । तस्मिन्यायसंगतमुपित्याथैतमेवाध्यानं पुनर्निवर्तन्ते ।...यो यो ह्यन्नमत्ति यो यो रेतः सिञ्चति तय एव भवति' (छा. ५।१०।४.५-६) इति । अत्रापि धुलोकानी ॥6n Therefore, it is appropriate that the Jiva goes, enveloped all round by waters mixed with other elements. ॥5॥ On account of (this) not being mentioned in the śruti—if (it be objected) thus, (our reply is ) No-on account of the apprehension of those who perform sacrificial deeds etc. [381] As to what again has been said that the Jiva goes, being enveloped all round by the waters--this sense is understood from this passage it is not appropriate on account of the Jiva not being mentioned is this passage, For, here Sraddhã etc., alone in the particular watery state, are mentioned in the Śruti, as the offering but not the Jiva enveloped by them-If it is objectd thus, (our reply is ) - No, on account of the apprehension of those who perform sacrificial deeds etc..-for, in that same passage further on, it has been said that those who go in for sacrificial and pious deeds, and gifts but without the knowledge of Brahman, having reached the heavenly world become Somarājas; and with the holy merit come to an end, having come back again become the foetus.--Beginning with Now those who worship in the village taking to sacrificial and pious deeds and gifts, they go unto the smoke (Cha. 5-10-3) And ending with • From the world of the Pitrs, to Atala: from Akasa, to the Moon; this Soma-King (is) the food for the gods; him the gods ent, Staying there till falling down, then they return again by this same path. Whosoever eats 'food, whosoever sprinkles semen, does become that again.' (Cha. 5-10-4-6) Here also, in the heaven-world-fire ..

·ब्रह्मसूत्र-३.१.७ ७८३) [ Para 382 'श्रद्धा जुहति तस्या आहुः सोमो राजा संभपति' (छा. ५।४।२) इति तदेकार्थत्वाच्छ्रद्धावस्थदेहविशिष्टः सोमरूपदेहविशिष्टो भवतीत्युक्तमिति गम्यते । देहस्य जीवविशेषणतकस्वरूपस्य वाचकः शब्दो विशेप्ये जीव एव पर्यवस्यति । अतः संपरिप्यतो जीवो याति, इत्युपपद्यते ॥६॥ [382] ननु च 'तं देवा भक्षयन्ति' (छा. ५/१०४) इति देवळेश्यमाणत्यवचनात्सोमो राजेति न जीव उच्यते, जीवस्यानदनीयत्वात् । तत्राह- भाक्तं वानात्मवित्त्वातथा हि दर्शयति ॥ ७॥ घाशब्दश्चौध व्यावर्तयति । इष्टादिकारिणोऽनात्मवित्त्वात्स देवानां भोगीपकरणत्वेनेहा. मुत्र च वर्तते । इहेप्टादिना तदाराधनं कुर्वन्नुपकरोति । आराधनप्रीतेवदैत्तममुं लोकं प्राप्य तत्र तत्समानभोगस्तदुपकरणं भवति । यथा 'पशुरेवं रा देवानाम् ( १४११०) इत्यनात्मविदो देवानामुपकरणत्वं दर्शयति श्रुतिः । स्मृतिरप्यात्मविदां ब्रह्मप्राप्तिमनात्मविदां च देवभोग्यत्वं दर्शयति "They offer Sraddha; from that offering comes into being Soma-King' (Cha. 54•2) --this having the same sense, it is known that what is said is that he particularised by the body in the state of śraddha, becomes particularised by the body in the form of Soma. The word denoting the body having the sole nature of being the attribute of the Jīva, ultimately applies to the qualified Jiva himself. Thus, it is appropriate that the Jiva goes being enveloped all round. 116 11 [ 382] I say again ( says the objector )-in (the passage ) 'Him the gods eat' (Chā. 5-10) Jiva cannot be said to be Soma-King on account of the statement of his being eaten up by the gods, because Jiva is unfit to be eaten-There (the Sutrakara) says- But (the statement is) metaphorical owing to their being not Ātman-knowers; for, (the śruti) indicates to that effect. 117 11 The word Vā turns away the objection-on account of the performer of the sacrificial sites etc, being not an Atman-knower, he remains here as well as in the other world as an instrument of enjoyment for the gods. Herd (on this carth), he obliges by wotshipping them by the sacrificial rites etc. Having reached a particular world, vouchsafed by the gods pleased with his worship, hc bas common enjoyments with them, and becomes the instrumcat for them. As (for instance ) in • He becomes thus a bcast for the Gods (Br.1.4.10) -the Sruti points out to the non-Ātman-knower as the instrument for the gods. The Smſti also points out to the acquisition of Brabman by the Atmanknowers, and being an object of enjoyment for the gods, in the case of those not knowiog the Atman in (passages like ) ·Para 3821 श्रीभाप्यम् [७८४ 'देवान्देवयजो यान्ति मन्दता यान्ति मामपि।' (गीता ॥२३) इति । अतो जीवस्य देवानां भोगीपकरणत्वाभिप्रायमनत्वेन भक्ष्यत्ववचनम् । अतस्तद्भाक्तम् । तेन तृप्तिरेव च देवानां भक्षणमिति श्रूयते 'म ह वै देवा अनन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति' (छा. ३१६०१) इति । तस्माद्भुतसूक्ष्मः संपरिष्वक्तो जीवो रहतीति सिद्धम् ॥७॥ तदन्तरपतिपत्याधिकरणं समाप्तम् (१) कृतात्ययेनुशयवान्दृष्टस्मृतिभ्यां यथेतमनेवं च ॥८॥ (अधिकरण २, सूत्राणि ८-११) [383] केवलेप्टापूर्तदत्तकारिणां धूमादिना पितृयाणेन पथा गमनं कर्मफलावसाने पुनरावर्तनं चाम्नातम् 'यायत्संपातमुपित्याथैतमेवाध्वानं पुनर्निवर्तन्ते' (छा. ५।१०५) इति । तत्र प्रत्यवरोहजीवः किमनुशयवान्प्रत्यवरोहति, उत न ? इति संशय्यते । किं युक्तम् । कर्मणः कृत्स्नस्योपभुक्तत्वान्नानुशयवानिति प्राप्तम् । अनुशयो हपभुक्तशिष्टं कर्म । तच्च कृत्स्नफलोपभोगे सति नावशिष्यते । • The worshippers of the gods go to the gods; my worshippers go unto me also (Gita 7:23) Therefore, the description of Jiva as fit to be eaten as the food of the gods, is intended to point out to his being the means of their enjoyment. Therefore, it is metaphorical. So, the gratification alone of the gods is mentioned by the Śruti as the cating by them- Not indeed, do the gods eat, nor do the gods drink; they are gratified by seeing this immortal itself.' (Cha. 3.6.1) Therefore, it is proved that the Jiva goes, enveloped all round by the subtle elements. [17!1 Here ends the Tadantarapratipattyadhikarana (1) On the exhaustion of the Karman, he possessed of a remainder : on account of the Sruti and the Smrti; as he goes, not so (returns he) 1181 (Adhikarana 2, Sutras 8-11) [383] It has been mentioned in the Sruti that those who are, performers only of sacrificial and pious deeds, and give gifts, go by the Pityyāna path beginning with smoke etc, and come back again, when the fruit of the Karman is exhausted- Hanng stayed there till falling down, then they return again by this very path' (Cha. 5-10-5) -There a doubt is raised - Does the Jiva descending, descend passessed of some remainder (of the holy merit), or not ? What (is) proper ? (The prima-facie view) reached (is)-Not with a remainder as the entire Karman is enjoyed For, Anuśaya is the Karman remaining after enjoyment. And that would not be remaining, if there was the enjoyment of the entire fruit. . . - ·७८५] ब्रह्मसूत्र-३.१.८ [ Para 884 'यापत्संपातमुषित्वा' (ठा. १९०५) इति वचनात्कृत्स्नोपभोगश ज्ञायते । संपतन्त्यनेन स्वर्ग लोकमिति संपातः कर्मोच्यते । श्रुत्यन्तरं च 'प्राप्यान्तं कर्मणस्तस्य यत्किचेह करोत्ययम् । तस्मालोकात्पुनरेत्यस्मे लोकाय कर्मणे ॥' (वृ. ४१४६) इति। [384] एवं पाते, अभिधीयते-अनुशयवान्प्रत्यवरोहति, इति । कुतः १ दृष्ट- स्मृतिभ्याम् । श्रुतिस्मृतिभ्याम्, इत्यर्थः । श्रुतिस्तावद 'तद्य इह रमणीयनरणा अभ्याशो ह यत्ते रमणीयां योनिमापयेलाझणयोनि क्षत्रिययोनि येड्ययोनि वा । अथ य इह कपूपचरणा अभ्याशो ह पत्ते कायां योनि- मापघरेश्वयोनि या शूकरयोनि पा चण्डालयोनि वा' (छा. ५/१०७) इति प्रत्यवलढान्प्रति श्रूयते । अमुष्माल्लोकात्मत्यवरुढेपु रमणीयकर्माणो रमणीयां ब्राह्मणा- दियोनि प्रतिपद्यन्ते, कपूयचरणाः कुत्सितकर्माणः कुत्सितां श्वशूकरचाण्डालादियोनि प्रतिपद्यन्ते, इति प्रत्यवरुद्धानां पुण्यपापकर्मभोग दर्शयति । स्मृतिरपि 'वर्णा बाश्रमाश्च स्वकर्मनिष्ठाः प्रेत्य कर्मफलमनुभूय ततः शेषेण विशिष्ट- In (the pasage) Having stayed there till falling down' (Cha. 5-10-5) the enjoyment of the entire (Karman ) is spoken of, Sampata is that by which people fall on to the heavenly world, spoken of as Karman-And there is another Śruti-passage ( to the same effect ), Having gone to the end that Karman,--whatever he does here, he comes back from that world to this, world for the sake of Karman. (Br. 4.4.6) [384] This (prima-facie view) being reached, (this) is stated (in reply)-He descends with a remainder. Whence ? Drstasmrtibhyām-that is to say, from the Sruti and the Smrti. As for the Sruti, it is mentioned by the Sruti in respect of those who descend- • There, those who here possessed of good conduct, venly, descend; they would be attaining a good womb, Brāhmana-womb, Rşatriya-womb or Varsya-uomb; those again who possessed of bad conduct, venly, descend; they would be attaining to a abject womb, or a dog-14 omb, or a hog-womb or a Candala-womb.' (Cha. 5-10-7) Amongst those that have come down from the other world, those who have to their credit good Karman, attain to the good Brāhmaṇa-tromb etc.; those having to their credit something sinful (Kapūga ), those who have done bad deeds, attain to the abyect womb of adog, of a hog or of aCandala. Thus, the Sruti points out to the enjoyment of holy and sinful Karmans in the case of those that bave descended. The Smrti also (points out to the same effect )- The castes and the stages in life depend upon one's own Karman. Having departed this life, having enjoyed the fruit of Karman, they, by virtue of the remainder, thercafter-take to the to ·Para 384] श्रीभाप्यम् [७८६ देशजातिकुलरूपायु श्रुतपित्तवृत्तसुखमेधसो जन्म प्रतिपद्यन्ते । विष्वञ्चो विपरीता नयन्ति' (गौत. स्म २।११।१२-१३) इति । तथा 'ततः परिवृत्तौ कर्मफलशेषेण जाति रूस वर्ण बल मेधा प्रज्ञा द्रव्याणि धर्मानु- धानमिति प्रतिपद्यन्ते। तचक्रवदुभयोर्लोकयो. सुख एव वर्तन्ते ' (आ.ध सू २।१।२-३) इति। 'यावत्सपातम्' (छा. ५।१०५) इति फलदानप्रवृत्तकर्मविशेषविपयम् । 'यत्किचेह करोत्ययम्' (बृ. ४।४।६) इति, इदमपि तद्विपयमेव । अभुक्तफलानाम्, अकृतप्रायश्चित्तानां च कर्मणां कर्मान्तरफलानु- भवान्नाशोऽप्यनुपपन्नः। अतोऽमुं लोकं गताः सानुशया एव यथेतमनेवं च पुनर्निवर्तन्ते। आरोहणप्रकारेण प्रकारान्तरेण च पुनर्निवर्तन्ते, इत्यर्थः। आरोहणं च धूम।न्यपरपक्षदक्षिणा- यनपण्मासपितृलोकाकाशचन्द्रक्रमेण, अवरोहणं तु चन्द्रमस. स्थानादाकाशवायुधूमानमेघ क्रमेण । तत्राकाशावरोहणाद्यथेतं वाय्वादिप्राप्तेः पितृलोकाधमातेश्चानेवम् ॥८॥ birth of one associated with a particular region, caste, family, form, life, learning, wealth, conduct, happiness, and talent Those who go the wrong way acting contrary perish' (Gauta Smr.2-11-12-13) Likewise, On returning from there, by virtue of the remainder-frunt of Karman, they take to caste, form, colour, strength, talent, intelligence, substances, and performance of religious duty. And like a wheel, in both the worlds, they live on, venly, happily (A Dha. Su• 2 1.2-3) (The expression) •Till falling down' (cha 5.10 5) refers to the particular Karman which has begun to give its fruit. (The passage) Whatever he does here' (Br.446) also refers to the same matter. And the destruction of Karmans, the fruits of which are not enjoyed, for which no atonement has been made, by the experience of the fruit of another Karman, is also inappropriate Therefore, those who have gone to the other world, come back again as they had gone but not in the same way, being, verily, with some remainder--that is to say, by the way of ascent, but they return again in another order. The ascent is in the order of-smoke, night, the dark fortnight, the six months when the sun goes to the south, the world of Pitrs, Akāśa and the Moon But the descent from the moon-region is in the order-ākāsa, wind, smoke, cloud, and rain There, Yathetam-on account of Vāyu etc, being reached while descending from Akasa, and Anevam--Pitrloka etc., not being reached. 18 | . .

·७.७] ब्रह्मसूब-३.१.१० [ Para 386 चरणादिति चेन्न तदुपलक्षणार्थेति कार्णाजिनिः॥९॥ [385] रमणीयचरणाः कपूयवरणा इति न चरणशब्देन पुण्यपापरूपं कर्माभिधी- यते, चरणशब्दस्य लोकवेदयोराचारे प्रसिद्धेः । लौकिकाः खलु चरणमाचारः शीलं वृत्तम्, इति पर्यायानभिमन्यन्ते । वेवेच 'यान्यनपद्यानि कर्माणि। तानि सेपितम्यानि । नो इतराणि। यान्यस्माकं सुचरितानि । तानि तपोमास्यानि ।' (ते. १११११२) इति चरणकर्मणी भेदेन व्यपदिश्यते । अतश्चरणाच्छीलात्, योनिविशेषमातिर्नानुशयादिति चेत, तन्न। चरणश्रुतिः कर्मोपलक्षणार्था, इति हि कार्णाजिनिराचार्यों मन्यते, केवलाचारात्सुख- दुःखप्राप्त्यसंभवात् । सुखदुःखे हि पुण्यपापरूपकर्मफले ॥९॥ आनर्थक्यमिति चेन्न तदपेक्षत्वात् ॥१०॥ [386] एवं तहफलत्यादाचारस्य स्मृतिविहितस्यानर्थक्यमेवेति चेत्-तन्न, तदपेक्ष- त्वात्पुण्यस्य कर्मणः । आचारवत एव पुण्यकर्मस्चधिकारः If (it is argued that) on account of Carana,-(we say) No, that is to indicate (Karman)--thus Kärsnājini. ॥98 13851 If it be argued that in the expressions Ramaniyacaranah, Kapiyacaranah - by the word Carana is not denoted Karman -- merit and demerit--because the word Carana is well-known in the Vedas and in the world, to mean conduct. Men of the world, indeed, regard as synonyms Carana, Acāra (conduct), Sila (character), vrtta (behaviour ). And in the Veda . Whatever blameless deeds are of ours, those should be taken to (by you), not others; whatever good deeds of ours, those should be attended to by you. (Tai.1-11-2) In this passage Carana and Karman are mentioned separately. Therefore, from Carana, ---from conduct-there is the attainment to a particular womb, and not from the remainder,-if (it be argued thus)-(we reply)-Not so. The Śruti-passage referring to Caraṇa is for the sake of pointing out indeed Karman -thus opines the preceptor, Kārşnājini,-on account of the impossibility of securing happiness and misery, from mere conduct; for, happiness and misery are (respectively) the fruit of Karman in the form of meritand dernerit. ||9॥ If (it be argued) that uselessness (would result)-(we say)-No. on account of that being dependent upon that (conduct) ||10! [386] Then in that case, the conduct prescribed by the Smrti, would be quite useless on account of its leading to no fruit,-if ( it is argued thus),- (we say )-No, on account of holy Karman bcing dependent upon that. Only he, who has good conduct to his credit is entitled to perform meritorious deeds, on account of the statements- ·Para 3861 श्राम. [७८८ 'संध्याहीनोऽशुचिनित्यमनईः सर्वकर्मणि।' (दक्षस्मृ. २१२७) 'आचारहीनं न पुनन्ति वेदाः ।। ( वसिष्ठस्मृ. ६४३) इत्यादिवचनेभ्यः । अतश्चरणश्रुतिः कर्मोपलक्षणार्थेति कार्णाजिनेरभिप्रायः ॥ १० ॥ सुकृतदुप्कृते एवेति तु वादरिः ॥११॥ पुण्यं कर्माचरति पापं कर्माचरतीति कर्मणि चरतेः प्रयोगात्पृथइनिर्देशस्य च प्रत्यक्ष- श्रुतिसिद्धाचारानुमितश्रुतिसिद्धविपयत्वेन गोबलीवर्दन्यायेनोपपत्तेर्मुख्ये संभवति, न लक्षणा न्याय्येति, सुकृतदुष्कृते एव चरणशब्दाभिधेये, इति वादरिराचार्यों मन्यते । अत्र बादरिमतमेव स्वमतम् । आचारानुमितश्रुतिविहितसंध्यावन्दनादेः कर्मान्तराधिकारापादनं फलमिति तु स्वीकृतम् । अतः सानुशय एव प्रत्यवरोहति ॥११॥ कृतात्ययाधिकरण समाप्तम् (२) अनिष्टादिकारिणामपि च श्रुतम् ॥ १२ ॥ (अधिकरण ३, सूत्राणि १२-२१) [387] केवलेष्टापूर्तदत्तकारिणः चन्द्रमसं गत्वा सानुशया एव निवर्तन्त इत्युक्तम् । इदानीम्, अनिष्टादिकारिणोऽपि चन्द्रमसं गच्छन्ति न वेति चिन्त्यते । ये विहितं न कुर्वन्ति . One not performing the Sandhyā rite, impure, is always unfit to do any Karman ( Daksa. Smr. 2.27) • The Vedas do not purify one bereft of good conduct.' (Vasistha. Smr.6-3) etc., — Therefore, the Sruti referring to Caraña indicates Karman-this (is) the view of Karsnajini. || 10 [] But Badari (says)-good and evil deeds themselves. ॥11॥ The preceptor Badari thinks that good and bad deeds themselves are denoted by the word Caraña, as the metaphorical sense is improper when the primary sense is possible, on account of the root Car being used in the sense of Karman, in (statements like)-- He performs holy Karman, he performs sinful Karman, and the separate mention with its object of reference established by the direct Sruti, and established by the Sruti inferred from the Acara, being appropriate after the maxim of Gobalivarda (cow and bull). Here, the view of Badari alone is the (Sūtrakāra's) own view. It has indeed been accepted by us that the fruit of the twilight-worship etc., prescribed by the Śruti as inferred from the established conduct, is to ensure eligibility for other Karman. Therefore, he does descend, possessed of the remainder, II 11 11 Here ends the Krtatyayadhikarana (2) Of those who perform evil deeds etc., also, it has been described by the Sruti. {12} (Adhikarana 3. Sutras 12-21) [387] It has been stated that those who perform merely sacrificial deeds, pious deeds and give gifts, having gore to the Moon, return with the, remainder itself (of Karman) to their credit Now it is considered-whether those who perform evil deeds etc., also go to the Moon or not. Those who do not do, ·७८९] ब्रह्मसूत्र-३.२.१४ | Para 387 निपिद्धं च कुर्वन्ति त उभयेऽपि पापकर्माणोऽनिष्टादिकारिणः । किं युक्तम् । तेऽपि चन्द्रमसं गच्छन्तीति । कुतः ? तेपामपि हि तद्गमनं श्रुतम् 'ये वे के चास्माल्लोकात्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्छन्ति' (को. पार ) इत्यविशेपेण सर्वेषामेव गतिश्रवणात् ॥१२॥ एवं तर्हि सुकृतदुष्कृतकारिणोरुभयोरप्यविशिष्टैव गतिः स्यात् - नेत्याह- संयमने त्वनुभूयेतरेपामारोहावरोही तद्गतिदर्शनात् ॥ १३ ॥ तुशब्दः शङ्का व्यावर्तयति। इतरेपामनिष्टादिकारिणां चन्द्रारोहावरोही, संयमने यम- शासने तत्पयुक्तयातना अनुभूयैव नान्यथा । कुतः। तद्गतिदर्शनात् । दृश्यते हि पापकर्मणां यमवश्यतया तद्गमनम् 'अयं लोको नास्ति न पर इति मानी पुनःपुनवेशमापद्यते मे।' (का. २१६) 'चैवस्वतं संयमनं जनानां यम राजानम् (ऋ. सं. १०।१४।१; ते. आ. ६१) इत्यादिपु ॥१३॥ स्मरन्ति च ॥ १४॥ what is prescribed, and those who do what is prohibited, both those, venly, are performers of evil deeds etc. (Anistādıkārınah)-What (1) proper ? They also go to the Moon. Whence? In their case also, going there is mentioned by the Srut on account of the going being mentioned in the case of all without distinction, in (the passage) Whosoever, verily, depart from this world, - they all go to the Moon alone'. (Kau. 1.2) ॥12॥ Well, in that case, there would be the same common course even for both performers of good deeds and performers of evil deeds INo, (the Sūtrakāra ) says- But the ascent and descent of the others, after enjoying (the fruit of Karman ) in Samyamana, on account of movement there being seen, I113॥ The word Tu (but) removes the doubt. In the case of others-those that perform evil deeds etc.,the ascent to and descent from the Moon (take place) only after experiencing the agoniesinflicted by him (Yama) in Samyamana Tuled over by Yama; not otherwise. Whence ? On account of the movement there being seen; for, in the case of the evil-doers, going there under the control of Yama is declared in- One suho thinks this world exists not, nor the other, again and again comes under my control' (Ka.2-6) .To Vaivasvata, (the son of Vrvasvat ), the controller (Sanyamana) of people, Yama, the king.' (Rg. 10-14.1: Tar A.6.1) etc. 1131 And they say in the Smſti-works. || 14 11 ·Para 387 ] श्रीभाष्यम् be स्मरन्ति च सर्वेषां यमवस्यतां पराशरादयः 'सर्वे चैते वश यान्ति यमस्य भगवन्किल ।' (वि पु ३७५) इत्यादिषु ॥१४॥ अपि सप्त ॥ १५॥ पापकर्मणां गन्तव्यत्वेन रोरवादीन्सप्त नरकानपि स्मरन्ति ॥ १५॥ ननु सप्तसु लोकेषु गच्छतां कथं यमसदनप्राप्तिः ? अत आह- तत्रापि तद्व्यापारादविरोधः ॥ १६ ॥ तेष्वपि सप्तसु यमाज्ञयैव गमनादविरोधः। अतोऽनिष्टादिकारिणामपि यमलोकं प्राप्य स्वकर्मानुरूपं यातनाश्चानुभूय पश्चाञ्चन्द्रारोहावरोही स्तः ॥१६॥ [388] इति प्राप्ते, उच्यते- विद्याकर्मणोरिति तु प्रकृतत्वात् ॥१७॥ तुशब्दः पक्षव्यावृत्त्यर्थः । अनिष्टादिकारिणामपि चन्द्रप्राप्तिरस्तीत्येतन्नोपपद्यते। कुतः। विद्याकर्मणोरिति। विद्याकर्मणो.-फलभोगार्थत्वाद्देवयानपियाणयोः । एतदुक्तं भवति-अनिष्टा- दिकारिणां यथा विद्याविधुरत्वाद्देवयानेन पथा गमनं न संभवति, तद्वदेवेष्टापूर्तदत्तविधुरत्वा- And Parāśara and others in the Smrti-works speak of all being under the control of Yama * And all these, it is reported, (0) Revered one, come under the control of Yama (V. P. 3.75) etc || 14॥ Seven also 115 11 They also refer in Smrti-works to seven hells, Raurava etc., as the places where the sinners have to go || 15 || I say (says the objector )-How can those who move in the seven worlds ( hells) be said to reach the house of Yama ?-To this (the Sutrakāra) says- On account of his jurisdiction there also, (there is) no contradiction || 16|| There is no contradiction on account of their going even to (all) those seven (hells) under the orders of Yama himself Therefore, even in the case of the evil-doers etc, ascent to and descent from the Moon are there, later, after having reached the world of Yama and after having experienced agonies befitting ther Karman || 161 [388] This (prima-facie view ) being reached, it is stated (by way of reply)- But on account of Vidya and Karman, because of their being) the matter in hand. 1171 The word Tu is for the sake of turning away the view set forth. That even those who are evil-doers etc, reach the Moon, is not appropriate Whence? On account of Vidya and Karman Vidyakarmanoh-Of the Devayāna and Patryāna for the sake of enjoyment of the fruit (of knowledge and Kargan respectively) This is what is intended to be said.---Just as in the case of the doers of evil etc, it is not possible for them, to travel by tbe ·, ७९१] ब्रह्मसूत्र-३-१.१७ [Para 389 पितृयाणेन चन्द्रगमनमपि न संभवतीति। देवयानपितृयाणयोबिंद्याविषयत्वं पुण्यकर्मविषयत्व च कथमवगम्यते ! इति चेव-प्रकृतत्वात्तयोः। प्रकृता हि देवयाने विद्या पितृयाणे च कर्म । तद्य इत्यं विदुर्य चेमेऽरण्ये श्रद्धां तप इत्युपासते' (छा. ५।१०११) इत्युक्त्वा 'तेऽपिमभिसंभवन्त्यषिोऽहः' (छा ५/१०११) इत्यादिना देवयानवचनात् । मथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते' (छा. ५३१०१३) इत्युक्त्वा 'ते धूममभिसंभवन्ति' (छा. ५1१०३) इत्यादिना पितृयाणवचनाच्च । 'ये वै के चास्मालोकात्प्रपन्ति चन्द्रमसमेव ते सो गच्छन्ति' (को. १२) इत्यपि वचनं य इटादिकारिणस्ते सर्व इति परिणेयम् ।। १७ ।। [389] ननु पापकर्मणां चन्द्रगमनाभाचे पञ्चमाहत्यसंभवाच्छरीरारम्भ एव नोपपद्यते। Devayāna path, because they are deficient in the (necessary ) knowledge (Vidya); exactly in the same way. going to the Moon by the Pitryana also, is not possible, because they have not to their credit sacrificial and pious deeds and charitable gifts. If (it is asked )-How is it known that the Devayāna and the Pitryāņa (respectively) pertain to the Vidyā and pertain to the meritorious deeds?-(the answer is)-As those are the matter in hand For, Vidyā is the subject matter in (the case of ) the Devayāna, and Karman in (the case of the Pitryāna, on account of the reference to the Devayana in- They proceed on to the flame, from the flame to the day' (Cha, 5-10-1) etc., after kaving stated Then, those who know thus and those who worship in the forest Sraddha and penance (Cha. 5-10-1) And on account of the reference to the Pitryāna in • They proceed on to the smoke' (Cha. 5-10-3) etc, after having stated- Now, those who "worship (practise ) in the village sacrificial and pious deeds and give gifts.' (Cha. 5-10-3) Those, verily, whosoever depart from this world - they all go to the Moon alone" (Kau. 1-2) -This statement also is to be construed as (to mean) those all i.e.those who perform sacrificial deeds etc ||1711 [389] 1 say ( says the objector)-In the absence of evil-doers going to the Moon, there would not be the production of the body itself, on account of the absence of the fifth offering; for, in (the passage ) .

·७१३ Para 3891 श्रीभाप्यम् 'पञ्चम्यामाहुतावापः पुरुषपचसो भवन्ति' (छा. ५/९११) इति हि शरीरारम्भः श्रूयते। सा चाहुतिश्चन्द्रप्राप्तिपूर्विकेति दर्शितम् । अतः शरीरारम्भायैव तेपामपि चन्द्रारोहावरोहाववश्याभ्युपेत्यो, इत्यत आह- न तृतीये तथोपलब्धः ॥१८॥ तृतीयस्थानस्य शरीरारम्भाय न पश्चमाहुत्यपेक्षा । कुतः? तथोपलब्धेः । तृतीय- स्थानशब्देन केवलपापकर्माण उच्यन्ते। तपां देहारम्भे पश्चमाहुत्यनपेक्षत्वमुपलभ्यते। 'वेत्य यथा फेनासौ लो को न सपूर्यते' (छा. ५१३१३) इत्यस्य प्रश्नस्य प्रतिवचने 'अर्थतयोः पयोन कतरेण च तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व नियस्वेत्येततृतीय स्थानं तेनासो लोको न संपूर्यते' (छा. ५1१०1८) इति तृतीयस्थानस्य धुलोकारोहावरोहाभायेन द्युलोकासंपूर्तिवचनादस्य तृतीयस्थानस्य शरीरा- रम्भाय न पञ्चमाहुत्यपेक्षा । पञ्चम्यामाहुताविति चापां पञ्चमाग्निसंबन्धस्य पुरुपवचस्त्व- हेतुत्वमा प्रतिपादयति नान्यन्निवारयति, अवधारणाश्रवणात् ॥ १८॥ "In the fifth lebat on, the waters come to be called a human being. (Chā. 5.9.1) is mentioned by the Srut the production of the body, and that oblation has been shown to be preceded by going to the Moon. Therefore, for the production itself of the body, ascent to and descent from the Moon must be surely admitted in their case also. To this (the Sūtrakāra ) says (in reply ) - Not in the case of the third, on account of the actual perception accordingly, |! 18 11 In the case of the third place, there is no need of the fifth oblation for the production of the body. Whence? Tathopalabdheh-(As that is actually perceived). By the word. Trtigastbāna are spoken of thosc that do only sinful deeds. In their case is seen the absence of any need for the fifth offering, for the purpose of producing the body. • Do you know how and why is not that world all filled?'- (Cha. 5-3-3) ---in reply to this question, the answer (is) • Not by either of these tuo paths; those become these insignificant creatures repeatedly rezolung (taking on existence ) born, die (in this manner) -- this (is) the third place. Therefore, that world is not all filled-' (Cha. 5-108) Therefore, because, in thc case of the third place, there is the statement about the non-filling of the heavenly world on account of the absence of the ascent to and descent from the heavenly world, there is no need for the fifth offering for the production of the body in the case of the third place. The expression-In the fifth offering-propounds that the connection of waters with the fifth fire is merely the cause of the designation Purusa, but does not ward off anything cise, on account of the non-mention of any emphasising factor. || 18 || -are ·७९३] ब्रह्मसूत्र-३.१.२१ [ Para 389 स्मयतेपि च लोके ॥ १९ ॥ पुण्यकर्मणामपि केपांचित्पञ्चमाहुत्यनपेक्षया देहारम्भो लोके स्मर्यते द्रौपदीधृष्टद्युम्न- प्रभृतीनाम् ॥१९॥ दर्शनाच ।। २० ॥ श्रुतावपि दृश्यते केपांचित्पश्चमाहुत्यनपेक्षया देहारम्भः 'तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्ति । अण्डजं जीवजमुनिज्जम्' (छा. ६।३१) इति । तेषद्भिजस्वेदजयोर्भूतयोः पञ्चमाहुतिमन्तरेणोत्पत्तिदृश्यते ॥२०॥ ननु न स्वेदजानामत्र संकीर्तनमस्ति त्रीण्येव बीजानीति वचनात् । तत्राह- तृतीयशब्दावरोधः संशोकजस्य ॥२१॥ संशोकजस्य स्वेदजस्य, अपि 'अण्डजं जीवजमुनिजम्'' (छा. ६३१) इत्यत्र तृतीयेनोद्भिज्जशब्देनावरोधः संग्रहो विद्यत इत्यर्थः । अतः केवलपापकर्मणां चन्द्र- प्राप्तिन संभवति ॥११॥ आनिष्टादिकार्यधिकरणं समाप्तम् (३) And in the world also, (so) is stated in the Smrti 1 19 11 In the case of some doers of meritorious deeds also, such as Draupadi Dhrstadyumna etc., is mentioned in the Smrti, the production of the body in the world without the need of the fifth offering. 11 19 11 And on account of this being seen (in the Sruti) || 20॥ In the śruti also is seen the production of the body in the case of some, without any need for the fifth offering- •Of those, andeed, of these beings, there are three seeds only -born of the egg, born of the living Jiva, born of the earth.' (Cha.6.3.1) Out of them, is seen the production without the fifth offering, of beings-born of the earth and born of perspiration ||20 ।। I say (says the objector )-There is no mention here of those born of perspiration on account of the statement-Three seeds only. There (the Sutrakara) says- The inclusion, by the third word, of that born of perspiration. 11211 In (the passage) • Born of the egg, born of the living Jiva, born of the earth,' (Cha 6-3-1) -here by the third word Udbhijja there is seen the Avarodha--inclusion of that born of the heat-born of perspiration, also—This (is) the sense Therefore, in the case of the sinners only, there is not possible going over to the Moon. 112111, Here ends the Anistādıkāryadhikarana (3) ·Para 389] श्रीभाप्यम् ७९४ तत्स्वाभाव्यापत्तिरुपपत्तेः ॥२२॥ (अधिकरण ४, सू २२) [390] इष्टादिकारिणो भूतसूक्ष्मसंपरिप्वक्ताः सानुशयाश्चन्द्रमसमारोहन्तीत्युक्तम् । अवरोहप्रकारश्च अथेतमेवाध्यानं पुनर्निवर्तन्ते । यथेतमाकाशम् । आकाशाद्वायुम् । वायुर्भूत्वा धूमो भवति । धूमो भूत्वानं भवति । अझं भूत्ता मेघो भवति । मेघो भूत्वा प्रवति' (छा. ५।१०।५-६) इति वचनात् , यथेतमनेवं चैत्युक्तम् । तत्र, अस्याकाशादिप्रतिपत्ती देवमनुष्यादिभाववदाकाशा- दिभावः, उत तत्साहश्यापत्तिमात्रम्, इति विपये, श्रद्धावस्थस्य सोमभाववदविशेषादाका- शादिभावः, इति प्राप्ते, तत्स्वाभाव्यापत्तिरेवेत्युच्यते। तत्स्वाभाव्यापत्तिः, तत्सादृश्यापत्तिरित्यर्थः। कुत एतत् ! उपपत्तेः । सोमभावमनुप्यभावादी हि सुखदुःखोपभोगाय तद्भावः । अत्र त्वाकाशादी सुखदुःखोपभोगाभावात्तद्भावानुपपत्तेस्तदापत्तिवचनं तत्संसर्गकृतं तस्सादृश्यापत्त्य- भिप्रायम् ॥ २२ ॥ तत्स्याभाव्यापत्यधिकरणं समासम् (४) on account Attaining to similarity with that of propriety ॥22॥ (Adhikarana 4, Sutra 22) [ 390 ] It has been stated that those who perform sacrificial rites etc., ascend up to the Moon, enveloped by the subtle elements and with the residue (of Karman). As to the mode of descent, on the authority (of the Sruti)-- Now, to this very path they return again, as they had gone, to Akasa; from Akaśa to Vāyu; having become Vāyu, he becomes smoke; having become smoke, he becomes the cloud; having become the cloud, he becomes a water-giving cloud; having become a water-giving cloud, he showers forth rain.' (Chā. 5-10-5-6) - it is stated that as he had gone, but not in the same way. There, there being a doubt,- Is there in his case possession of the nature of Akāśa etc., like the nature of god, man, etc., when he becomes identified with Akāśa etc., or, is there, merely attaining to similarity with them ?-(the prima-facie view) - the possession of the nature of Ákāśa etc., on account of no distinction there, like ( the possession of the nature of Soma etc., by one in the state of being Sraddhā—(this) being reached, it is stated that-(there is) only attainment to the similarity with that. Tatsvābhāvyāpati means attainment to the similarity with them. Whence this? On account of propriety ; for, in respect of the possession of the nature of Soma, the nature of man, etc, there is indeed the nature of them for the purpose of the enjoyment of happiness and misery; but here in respect of Ākāśa etc, there is the impropriety about the possession of their nature, on account of the absence of the enjoyment of happiness and misery. And so, the statement about becoming that has the sense of attaining to similarity with them due to their contact. || 221 Here ends the Tatstābhāvyāpattyadhikarana (4) -- ·७९५] ब्रह्मसूत्र [ Para 892 नातिचिरेण विशेषात् ।। २३ ॥ ( अधिकरण ५, सू. २३) [391] आकाशमाप्तिप्रभृति यावदीह्यादिप्राप्ति किं तत्र तत्र नातिचिरं तिष्ठति, उत, अनियमः ! इति विशये, नियमहेत्वभावादनियमः, इति प्राप्ते, उच्यते-नातिचिरेण, इति । कुतः । विशेषात् । उत्तरत्र ब्रीह्यादिप्राप्ती 'अतो वे सलु दुनिष्पपतरम्' (छा. ५.१०६) इति विशिष्य कृच्ट्रनिष्क्रमणत्वाभिधानात्पूर्वत्र ह्याकाशादिप्राप्तायचिरं निष्क्रमणं गम्यते । दुनिष्पपतरमिति छान्दसस्तशब्दलोपः । दुनिष्पपततरं दुःखनिष्क्रमणमित्यर्थः ।। २३॥ नातिचिराधिकरणं समाप्तम् (५) अन्याधिष्ठिते पूर्ववदामिलापात् ॥ २४ ॥ ( अधिकरण ६, सूत्राणि २४-२७) [392] अवरोहन्तो जीया ब्रीह्यादिभावेन जायन्ते, इति श्रूयते प्रयर्षति ।त इह प्रीहिपचा जोपधिवनस्पतपस्तिलमापा जापन्ते' (छा. ५.१०१६) ‘मेघो भूत्या 15 Not for very long, on account of the speciality || 23॥ (Adhikarana 5. Sutra 23) [391 ] Beginning with the attainment to Ākāśa up to the attainment to rice etc..-(during thrs period)-Does he stay on there at the various places not for a very long time, or is there no rule about it?-such a doubt being raised, (the prema-facie view ) being reached viz.--No such rule on account of the absence of any cause for such a rule - it is stated (in reply) Nāticicena-not for very long. Whence ? On account of the speciality. Further, on attaining to (the nature of) rice etc, there is the special mention about his getting out with difficulty in (the passage) • Henceforward, venly, indeed, there all the greater difficulty of getting out. (Cha. 5-106) -and so, it is apprehended that on attaining to Ākāśa etc, before there is the getting out in a short time There is the Vedic elision of the word Ta in Durnisprapatagan. Durnisprapatalaran-getting out with greater difficulty --This (is) the sense. 1123 11 Here ends the Nātraradhikarana (5) (Contact with) supervised over (or occupied) by another, on account of the mention as before. 11 24 ! (Adhikarana 6, Sutras 24-27) [392 ) This is mentioned in the śruti that the descending Jīvas are born in the form of rice etc,-- "Having become a rain-cloud he shouers They are born here as rice, wheat, herbs, plants, sesamum and beans.' (Chā. 5.10.6) ·, Para 392] श्रीभाष्यम् ७९६ इति । ते किमन्यैर्भोक्तृभि ह्यादिशरीरैरधिष्ठितान्त्रीह्यादीनाश्लिष्यन्ति, उत ते भोक्तारो ब्रीह्यादिशरीरा जायन्ते । इति विशये, जायन्त इति वचनाव, देवो जायते, मनुष्यो जायते, इतिवद्गीह्यादिशरीरा एवेति प्राप्ते, उच्यते-अन्याधिष्ठिते, इति । जीवान्तरेणाधिष्ठिते ब्रीह्यादि- शरीरे तेषां संश्लेपमात्रमेव । कुतः ? पूर्ववभिलापात् । आकाशादिमेघपर्यन्तवत्केवलतत्तद्भा- वाभिलापात् । यत्र हि भोक्तृत्वमभिप्रेतं तत्र तत्साधनभूतं कमाभिलप्यते 'रमणीयचरणाः कपूपचरणाः' (छा. ५।१०७) इति । इह चाकाशादिधन्नाभिलप्यते कर्म, फलदाने प्रवृत्तस्य स्वर्गोपभोग्यफलस्येष्टादेः कर्मणः स्वर्गभोगादेव समाप्तत्वात, अनारब्धस्य च 'रमणीय चरणाः कपूयचरणाः' (छा. ५।१०७) इति वक्ष्यमाणत्वात, मध्ये कर्मान्तराभावाच्च । अत आकाशादिभाववचनवदीह्यादिभावेन जन्मवचनमौपचारिकम् ।। २४॥ अशुद्धमिति चेन्न शब्दात् ॥ २५॥ [393] नैतदस्ति यदन्याधिष्ठिते नीहादिशरीरे संश्लेपमात्रम्, भोक्तत्वहेत्वभावान Now a doubt being raised-Do they stick on to rice etc., supervised over by other enjoyers with rice etc., as 'their bodies; or are they born as enjoyers with rice etc., as their bodies ?-and (the prima-facie view ) being reached viz.-On the strength of the expression-Are born-they are, verily, possessed of rice etc, as their bodies (as warranted by the expressions ), like- A god is born.- A man is born, -It is stated (in reply ) --supervised over by another. There is a mere contact of theirs, with the body, rice etc.. supervised over by another Jiva. Whence ? Pūrvavadabhilāpāt - on account of the mention of merely the various natures like that, beginning with the sky and ending with the cloud. For, where the idea is that of being the enjoyer. there is mentioned the Karman which is the means thereof, as in (the passage) Those rossessed of good conduct, those possessed of sinful conduct.' (Cha. 510-7) Here is not mentioned the Karman as in the case of Akaśa etc., on account of the Karman, --sacrificial etc., which has the fruit to be enjoyed in heaven, which has (actually ) started giving its fruit, being finished owing to the enjoyment of heaven itself, because (the Karman) which has not yet begun (to give its fruit) is being mentioned later in (the passage) Those possessed of good conduct, those possessed of sinful conduct (Cha. 5-107) and because there is no other Karman in the middle (intervening period ). Therefore, like the statement about the nature of Akāśa etc., the statement about being born in the state of rice etc., is metaphorical 1124 || If (it be said) that, impure, (we say)- No, on account of the word. || 25 | [393 ] It cannot be said that there is mere contact with the rice- ·७९७ ब्रह्मसूत्र-३.१:२५ [ Para 393 ब्रीशादिभावेन जन्मति, मोत्कृत्वहेतुसद्भावात् । स्वर्गोपभोग्यफलमिष्टादिकमैवाशुद्धं पापमिश्रम, अग्नीपोमीयादिहिंसायुक्तत्वात् । हिंसा च 'न हिंस्यात्सर्वभूतानि' (म. भा. शा. २७८५) इति निषिद्धत्वात्पापमेव । न चात्र पदाहवनीयादिवदुत्सर्गापवादः संभवति, भिलविषयत्वात् । अनीपोमीयादिहिंसाविधिहिंसाया तूपकारकत्वं बोधयति। न हिंस्यात् , इति तु हिंसायाः प्रत्यवायफलत्वम् । अथोच्येत-अग्नीपोमीयादिपु विधितः प्रवृतेन तद्विषयं निषेधविधिरास्कन्दति, रागप्राप्त- विषयत्वात्तस्येति । नवम्, दहापि रागमातेरविशिष्यत्वात् । 'स्वर्गकामो यजेत' (ते. सं. २।५।५) इत्येवमादौ हि कामिनः कर्तव्यतया यागायुपदेशाधागादेः स्वर्गादिसाधनत्वमवगम्य, फलरागत एव यागादौ प्रवर्तते । अग्नीषोमीयादिष्वपि तेपां फलसाधनभूतस्य यागादेरुपकारकत्वं शास्त्रा- दवगम्य रागादेव प्रवर्तते । लौकिक्यामपि हिंसायां केनचित्प्रमाणेन हिंसायाः स्वसमीहितbody etc., occupied by another; and on account of the absence of any reason for being the enjoyer. no birth in the rice-state etc., because there exists a reason for being the enjoyer. The Karman-sacrificial rite, etc., with its fruits to be enjoyed in heaven, is itself impure being mixed with demerit on account of the sacrifices Agnişomiya etc., being associated with killing; and killing being probibited as in the passage) One should not kill any being', (M. Bh. Sa. 278.5) is nothing but sin. Nor again is here possible any exception to the rule, like the Padāhavaniya etc., on account of their referring to different things. The injunction about killing in Agnisomiga etc., points out to the killing being an obliging factor for the sacrifice. (The passage) One should not kill. on the other band, aims at the result yız., the probibition of the killing. If it were said – In the case of activity due to the injunction in (sacrifices) Agnisamīya etc, the prohibition-injunction cannot be a hindrance referring to the same, on account of that referring to something which is due to passion:-(We reply)-Not so. Here also, something due to passion is common. For, in * One desirous of heaven should sacrifice'. (Tai. Sam. 2-5-5) etc., on account of the instruction about sacrifice etc., as being fit to be performed by one possessed of the desire, one proceeds to perform the sacrifice etc., throught keenness for the fruit itself, on having understood the sacrifice etc., as the means for heaven etc. In the case of the Agnīşomiya etc., also, one proceeds through passion alone, after having understood from the Sāstra that sacrifices etc, that are the means for the fruit thereof, are an obliging factor. In the case of the non-religious (secular killing also, one does proceed through passion, after having understood by some means of proof or other that killing is the means for securing one's own desired object--so there is no ·Para 3931 . साधनत्वमवगम्य रागात्मवर्तते, इति न कश्चन विशेषः । तथा नित्येप्वपि कर्मसु 'सर्ववर्णाना स्वधर्मानुष्ठाने परमपरिमित सुखम्' (आ ध सू २।१।२।२) इत्यादिवचनात्फलसाधनत्वमवगम्य रागादेव प्रवृत्तिरिति तेपामप्यशुद्धियुक्तत्वम् । अत इष्टा- दीनां पापमिश्रत्वेनाशुद्धियुक्तानां स्वर्गेऽनुभाज्यं फलं स्वर्गेऽनुभूय हिंसांशस्य फलं ब्रीह्यादि- स्थावरभावनानुभूयते। स्थावरभाव च पापफलं स्मरन्ति शरीरजे कर्मदोर्याति स्थावरता नर ।' (मनु १२।९) इति । अतो व्रीह्यादिभावेन भोगायानुशायिनो जायन्त इति चेत्-तन्न । कुतः शब्दात् । अग्नीपोमीयादे संज्ञपनस्य स्वर्गलोकप्राप्तिहेतुतया हिंसात्वाभावशब्दात् । पशोहि संज्ञपन- निमित्तां स्वर्गलोकप्राप्ति बदन्तं शब्दमामनन्ति-हिरण्यशरीर ऊर्ध्वस्वर्ग लोकमेति-इत्या- दिकम् । अतिगयिताभ्युदयसाधनभूतो व्यापारोऽल्पदु खोऽपि न हिंसा, प्रत्युत रक्षणमेव । तथा च मन्त्रवर्ण. 'न वा उ वेतन्निपसे न रिष्यसि देवानिदेषि पथिमि. सुगभि । यन यन्ति सुकृतो नापि दुष्ठनस्तन त्या देव सविता दधातु ॥ (ते मा ३७।१४) A . T distinction whatever (between the two cases) Likewise in the case of the daily duties also, having understood from the statement in • There is the highest unlimited happiness for all Varnas in the performance of their religious duties! (A Dha. Si2122) etc, that they are the means for securing the fruit there is the activity through passion itself—and so, they also are associated with impurity. Therefore because the sacrificial performances etc, are associated with impurity, being mixed with sin the fruit to be experienced in heaven having been enjoyed in heaven the fruit of the killing-part is experienced in the form of inanimate entities, rice etc In the Smrti they also say that the inanimate state is the fruit of sin A man goes to the inanimate state by the blemishes in his Karman, produced from the body (Manu 129) Therefore if it is said that those possessed of the residue are born for enjoyment as rice etc - (we reply)-Not so Whence? Sabdat-On account of the word- In the case of Agnisomiya and other sacrifices there is the word referring to the absence of the nature of kıllıng as the cause of the attainment to heaven in respect of the killing (of the victim) For, they mention in the Scriptures the word describing the attainment to heaven due to the killing of the victim-Golden-bodied, he (the victim ) goes high up to the heaven-etc The operation which is the means of excessive prosperity, though involving a little injury, is not killing, but it is verily, protectior To the same effect (1s) the Mantra-passage- Not, verily, indsed, you die here you are not injured, jou are indeed going to the gods by paths of easy movements where go ·७९९] ब्रह्मसूत्र-३.१.२७ [ Para 398 इति। चिकित्सकं च तादात्विकाल्पदुःखकारिणमपि रक्षकमेव वदन्ति पूजयन्ति च तज्नाः ॥२५॥ रेतासिग्योगोथ || २६॥ इतश्चौपचारिकं ब्रीह्यादिजन्मवचनम् । नीहादिभाववचनानन्तरम् 'यो यो हन्नमत्ति यो यो रेतः मिति तय एव भवति' (छा ५१०१६) इति रेतःसिग्योगोऽनुशायनां श्रूयमाणो यथा तद्भावमा प्रतिपादयति तद्वदीह्यादिभावोऽ- पीत्यर्थः ॥२६॥ योनेः गरीरम् ।। २७ ॥ योनिमाते पश्चादेवानुशयिनां शरीरप्राप्तिः, तत्रैव सुख दुःखोपभोगसद्भावात् । ततः मागाकाशादिप्राप्तिप्रभृति तत्तद्योगमात्रमेवेत्यर्थः ।। २७॥ अन्याधिष्ठिताधिकरणं समाप्तम् (६) इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाष्ये तृतीयाध्यायस्य प्रथमः पादः ॥ the performers of meritonous deeds and noi, indeed, the enl-doers -there let the shining Santr (Sun) lead you on.' (Tar. Bra. 3-7-7.14) Aud people who know, speak of and also venerate a doctor although causing a temporary slight pain, as a saviour. ॥251 Then the process of the semen sprinkled. 1126 11 For this reason again, the statement about birth as rice etc., is metaphorical After the statement about being the rice etc, just as the process of sprinkling the semen etc, in (the passage) • Whosoever eats food, whosoever sprinkles the semen, that agai ruses up (Cia. 5.106) being spoken of in the case of those possessing the residue, explains merely having the nature of that, likewise is being rice etc, also--This (18) the sense. ॥26॥ From the Womb, (there is) the body. ॥27॥ Only after reaching the womb, there is the attainment of the body by those with tbe residue (of Karman), on account of the existence of the enjoyment of happiness, misery etc, there itself Therefore, prior to it, attaining to Akāśa etc., is merely the contact with those various entities-This ( 13 ) the sense. ॥27॥ Here ends the Anjadhisthitādhikarana (6) Here ends the First Quarter of the Third Chapter in the Commentary on the Sārītaka-mimämsä сomposed by the Illustrious Revered Rāmānuja.

·तृतीयाध्यायस्य द्वितीयः पादः । संध्ये सृष्टिराह हि ॥१॥ ( अधिकरण १, सूत्राणि १-६) [394] एवं कर्मानुरूपगमनागमनजन्मादियोगेन जाग्रतो जीवस्य दुःखित्वं स्थापितम् । इदानीमस्य स्वभावस्था परीक्ष्यते। स्वममधिकृत्य श्रूयते- न तन रथा न रथयोगा न पन्थानो भवन्त्यथ रथानयोगान्पधः मृजते । न तनानन्दा मुदः प्रमुदो भवन्त्यथानन्दान्मुदः प्रमुदः सृजते । न तन वेशान्ताः पुष्करिण्यः स्त्रपन्त्यो भवन्त्यथ वेशान्तान्पुष्करिणीः सपन्तीः सृजते । स हि कर्ता' (बृ ४ । ३ । १०) इति । तत्र संशयः-किमियं रथादिसृष्टि वेनैव क्रियते, आहोस्विदीश्वरेण ? इति । किं युक्तम् । संध्ये सृष्टिः, जीवेनेति । कुतः ? संध्यं स्वमस्थानमुच्यते, संध्यं तृतीयं स्वमस्थानमिति वचनात् । सा तु जीवेनैव क्रियते। 'सृजते स हि फर्ता' (पू. ४१३।१०) इत्याह हि । स्वमहग्जीव एव तत्र प्रतीयते ॥१॥ निर्मातारं चैके पुत्रादयश्च ॥२॥ किं चैनं जीव स्वमे कामानां निर्मातारमेके शाखिनोऽधीयते Second Quarter of the Third Chapter Creation in the dream, for (the śruti) says 11111 (Adhikaraña Sūtras 1-6) [ 394 ] Thus has been established the waking Jiva being in a state of misery on account of his association with going and coming, birth etc., in conformity with his Karman. Now his dream-state is examined. Referring to the dream, in the Śruti it is stated- • Not there are charots, nor charnot-horses, nor paths :-but he creates chariots, charnot-horses, paths ; not there are delights, joys. excessive joys ;--but he creates delights, joys, excessive joys; there are mansions, (lotus- ) tanks, rivers, but he creates mansions, (lotus-) tanks, rivers. Por, he (25) the doer'. ( Br. 4.3.10) --There (arises) the doubt-Is this creation of chariots etc., effected by Jiva himself or by isvara?-What (is) proper? The creation in the dream, by the Jiva. Whence? Sandhyam is called the dream-place, on the statement about Sandhya being the third, dream-place; and that (creation) is, however, effected by Jiva himself; for (the Sruti) does say . creates, for he (s) the doer' ( Br. 4.3.10) - There is apprehended the dream-seeing Jiva himself. ॥1॥ And some (speak of Jiva as the creator, and the sons 12॥ And further, the followers of some recension read this Jiva to be the creator of desired objects in dream, not account of etc.

·८०१] ब्रह्मसूत्र-३.२.१ [ Para 395 ‘य एषु सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः' (का. ५०) इति । पुत्रादयश्च तत्र काम्यमानतया कामशब्देन निर्दिश्यन्ते, नेच्छामात्रम् । पूर्वत्र हि 'सान्कामांश्छन्दतः प्रार्थयस्य' (का. ११२५) 'शतायुषः पुत्रपौत्रान्वृणीष्व' (का. ११२३) इति पुत्रादय एव कामाः प्रकृताः। अतो रथादीनीयः स्वमे सृजति । जीवस्य च सत्यसंकल्पत्वं प्रजापतिवाक्ये श्रुतम् । अत उपकरणायभावेऽपि सृष्टिरुपपद्यते ।।२।। [395] इति प्राप्ते, अभिधीयते- मायामानं तु कात्स्न्नानभिव्यक्तस्वरूपत्वात् ॥३॥ तुशब्दः पक्ष व्यावर्तयति । स्वमे रथपुष्करिण्याद्यर्थजातं मायामा-परमपुरुपसृष्ट- मित्यर्थः । मायाशब्दो ह्याश्चर्यवाची 'जनकस्य कुले जाता देवमायेय निर्मिता' (रा. बा. १२७) इत्यादिषु तथा दर्शनात् । अत्रापि, न तत्र रथा न रथयोगा न पन्थानः सकलेतरपुरुषानु- भाव्यतया न भवन्तीत्यर्थः।अथरथानथयोगान्पथा सृजते-स्वमगनुभाव्यतया तत्कालमात्रा- वसानान्सृजत इत्याश्चर्यरूपत्वमेवाह । एवंविधाश्चर्यरूपा सृष्टिः सत्यसंकल्पस्य परमपुरुषस्यै- He who keeps awake, when these are asleep. the Purusa creating the various desired objects.' (Ka. 5.8) And there sons etc., are pointed out by the word Kāma, because they are fit to be desired, not merely the derire. For earlier, in (passages)-- • Pray for all desires at will' (Ka. 1--5) Choose sons and grandsons, living for a hundred years' (Ka. 1-23) sons etc., themselves--the desires.--are the matter in hand. Therefore, the Jiva creates chariots etc., in dream. nd that the Jiva has his thoughts fulfilled, is mentioned in the utterance of Prajāpati. Therefore, even in the absence of means etc., creation is possible. 112 11 [395] This (prima-facie view) being reached, it is stated (in reply)- But only wonder, on account of its nature not being manifest in entirety 13 || The word Tu turns away the (above) view, The aggregate of objects, chariots, (lotus- ) tanks etc., in dream is mere Māyā (wonder ) ---created by the highest Purusa.-This (is) the sense. For, the word Maya denotes wonder on account of that (meaning) being seen in (the passage) Bom in the family of Janaka, created as the wonderful creation of the gods'. (Rã. Bã 1:27) Here also in-not there chariots, nor chariot-horses, nor paths-the sense is--these do not exist as being fit to be experienced by any other person. Now, he creates chariots, chariot-horses, paths-he creates (them) existing only for the time being, as it to be experienced by the dream-seer-thus (the Sruti ) speaks of the wonderful nature itself. Such a wonderful creation is appropriate in the case of the highest Puruşa alone who has his thoughts ·Para 395]. श्रीभाष्यम् [८०२ वोपपद्यते न जीवस्य । तस्य सत्यसंकल्पत्वादियुक्तस्यापि संसारदशायां कास्न्येनानभिव्यक्त- स्वरूपत्वान्न जीवस्य तथाविधाश्चर्य सृष्टिरुपपद्यते। 'कामं कामं पुरुषो निर्मिमाणः' (का. ५८) इति च परमपुरुपमेव निर्मातारमाह 'य एषु सुतेषु जागर्ति' (का. ५१८) 'तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिलोकाः श्रिताः सर्वे तदु नात्थेति कश्चन । (का. ५८) इत्युपक्रमोपसंहारयोः परमपुरुषासाधारणस्वभावप्रतीतेः। 'अथ पेशान्तान्पुष्करिणीः सवन्तीः सृजते । स हि कर्ता' (बृ. ४।३।१०) इति च तया श्रुत्यैकार्थ्यात्परमपुरुषमेव कर्तारमाह ॥३॥ [396] स्वाभाविकं चेन्जीवस्यापहतपाप्मत्वादिकम्, कुतस्तन्नाभिव्यज्यते ? इत्यत आह- पराभिध्यानात्तु तिरोहितं ततो ह्यस्य वन्धविपर्ययौ ॥४॥ तुशब्दः शङ्काव्यावृत्त्यर्थः। पराभिध्यानात् - परमपुरुषसंकल्पात्, अस्य जीवस्य स्वाभा- विकं रूपं तिरोहितम् । अनादिकर्मपरम्परया कृतापराधस्य हास्य स्वाभाविक कल्याणरूपं परम- पुरुपस्तिरोधापयति । ततस्तत्संकल्पादेव ह्यस्य जीवस्य बन्धमोक्षौ श्रुती fulfilled, not in the case of Jira; because although Jiya is endowed with the nature of having his thoughts fulfilled etc., his own nature is not wanifested in its entirety in the worldly state, that kind of wonderful creation is not possible in the case of Jiva. And in (the passage) * Purusa creating the various desired objects' (Ka. 5.8) (the writer ) speaks of the highest Purusa alone as the creator, on account of the apprehension of the unique nature of the highest Puruşa in the introductory and the concluding parts, in • Who keeps awake when these are asleep (Ka. 5.8) * That alone is refulgent, that Brahman; that alone is called therein all worlds abide; no one, verily, transcends it. (Kã. 5-8 ) And he speaks of the highest Puruşa alone as the creator in • Then he creates mans ons, lotus-tanks, nvers; for he (s) the doet (Br. 4-3-10) on account of this Śruti having the same sense as that. 134 [ 396] If, having all sins destroyed etc, is natural with the Jiva, wby is it not manifested ? -(If it is objected to) thus, (the Sutrakāra) says-- But on account of the thought of the Highest, is concealed; for, from that, bondage and its opposite are his (of the Jiva ) 114 11 The word Tu is for removing the doubt. Parābbidhyānāt -- on account of the thought of the highest Purusa the natural form of this Jiva is concealed; for, the highest Purusa conceals the natural auspicious form for him who has committed faults due to the series of beginningless Karman. Therefore, from His wish alone, the bondage and salvation of this Jiva, indeed. are mentioned in the Śruti immortal; . , ·. ८०३] ब्रह्मसूत्र-३.२.६ [Para 396 'यदा होष एतस्मिन्नइयेऽनास्पेऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते । अथ सोऽभयं गतो भवति । यदा विष एतस्मिन्नुहरमन्तरं कुरुते । गथ तस्य भयं भपति । (तै. राण) एप घेवानन्दयाति' (ते. २०११) 'भीपास्मादातः पवते' (ते. २०११) इत्यादिपु ॥४॥ देहयोगाद्वा सोऽपि ॥ ५॥ सोऽपि-तिरोभावोऽपि देहयोगद्वारेण वा भवति, सूक्ष्माचिच्छक्तियोगद्वारेण चा। सृष्टिकाले देहावस्थेनाचिद्वस्तुना संयोगाद्भवति, प्रलयकाले नामरूपविभागानहातिसूक्ष्माचिद- स्तुयोगात् । अतोऽनभिव्यक्तस्वरूपत्वात्स्यप्ने जीवो न रथादीन्संकल्पमात्रेण सप्तुं शक्नोति । 'तस्मिलोकाः श्रिताः सर्वे तदु नात्येति वचन ।' (का. ५८) इति सर्वेपु सुतेपु जागरणं सर्वलोकाश्रयत्वमित्यादयो हि परमपुरुपस्यैव संभवन्ति। अतो जीयानामल्पाल्पकर्मानुगुणफलानुभवार्थ तावन्मात्रकालावसानांस्तदेकानुभाव्यानर्थानुत्पादयति सूचकश्च हि श्रुतेराचक्षते च तद्विदः ॥६॥ When, venly, this one attains to freedom from fear, stability in this imperceptible, non-Atman, underived, abode-less, then he goes to fearlessness; when, verily, he makes a dent within this one, then exists fear for him.' (Tai. 2-7-1) This one, verily, causes delight' (Tai. 2.7.1) Through fear from him, the wind blows on (Tai. 28.1) etc. ||4|| Or, on account of the association with the body, that also. 150 That also the concealment also – happens either through the association with tbe body, or through the association with the subtle non- -sentient power At the time of creation (tirobhāva) exists on account of its association with the non-sentient entity, in the body-condition; and at the time of dissolution. (tirobhāva) on account of the association with the extremely subtle non sentient entity incapable of being divided into name and form. Therefore, on account of his nature not being manifest in dream, Jiva is not able to create chariots etc., merely by his wish. In (the passage), 'In that abide all the worlds%3; no one transcends that (Ka. 5.8) -being aweke while all are asleep, being the resort of all the worlds etc.,-these indeed are possible in the case of the Parama-Purusa alone. Therefore, (the highest Purusa) creates objects for the Jivas in order that they might experience the fruit in conformity with their extremely meagre Karman lasting for that period only and fit to be experienced by that particular Jiva alone 1511 And indicating, indeed on account of the Sruti, and the interpreters of that say ॥6॥ . andeed', ·. . सुमो भवति . Para 396] श्रीभाष्यम् [८०४ इतश्च स्वाना अर्थाः न जीवसंकल्पपूर्वकाः, यतः स्वप्नोऽभ्युदयानभ्युदययोः सूचकच श्रुतेरवगम्यते 'यदा कर्मसु काम्येषु स्त्रियं स्वप्नेषु पश्यति । समृद्धि तन जानीयात्तास्मन्वप्ननिदर्शने ॥ (छा. ५२६८) इति। मथ स्वमे पुरुष कृष्ण कृष्णदन्तं पश्यति स एनं हन्ति' इत्यादेश्च । स्थमाध्यायविदश्च स्वमं शुभाशुभयोः सूचकमाचक्षते । सूचकत्वं च स्वसंकल्पा- यत्तस्य नोपपद्यते। तथा चाशुभस्यानिष्टत्वाच्छुभस्य सूचकमेव सृष्टा पश्येत् । अतः स्वमे सृष्टिरीश्वरेणैव कृता ॥६॥ सध्याधिकरणं समाप्तम् (१) तदभावो नाडीषु तच्छुतेरात्मनि च ।। ७ ॥ { अधिकरण २, सू. ७-८) [397] इदानी सुपुप्तिस्थान परीक्ष्यते । इदमाम्नायते- 'अथ यत्रतत्सुप्तः समस्तः सप्रसन्नः स्वप्न न कंचन विजानात्यामु तदा नाडीपु (छा. ८६६।३) इति । तथा And for this reason, the dream-objects do not proceed from the wish of the Jiva; because it is known from the Sruti that dream is indicative of prosperity and adversity- 'When he sees in dreams a woman in connection with the Karmans desired for, one should know, there in that dreamindication prosperity, (Cha. 5.2.8) And in * If he perceives in dream, a dark person with dark teeth, he kills him (the dreamer )': etc. And those well-versed in chapters dealing with dream, speak of dream as indicative of auspicious and inauspicious (happenings ). And being an indication is not appropriate in the case of (a dream ) dependent upon one's own wish. And so, an inauspicious thing being undesirable, (the Jiva ) having created (a dream ) indicative of auspicious things alone, would see it. Therefore, creation in dream is effected by Isvara himself. 16॥ Here ends the Samdhyadhikarana (1) The absence of that (dream) in the Nadis, on account of the Sruti (speaking of three places) and in the Atman. ॥7॥ (Adhikarana 2, Sutras7-8) [ 397 ] Now the place of deep-sleep is examined. It is mentioned in the Sruti- •Now, where this one asleep, all spread over (controlling), all at ease, does not know any dream, then he is asleep in these Nädis.' (Cba.86.3) Similarly- ·. ८०५1 ब्रह्मसूत्र-३२८ [Para 397 'अथ यदा सुषुप्तो भपति यदा न धन येद हिता नाम नात्यो दासतति. सहस्राणि हृदयातुरीततमभिप्रतिष्ठन्ते । ताभि प्रत्पवसृप्प पुरीतति शेते (१९) इति । तथा 'यनेतत्तम स्वापिति नाम सता सोम्य तदा सपनो भवति' (छा ६१) इति । एवं नाड्य. पुरीतद्रह्म च सुपुप्तिस्थानत्वेन श्रूयन्ते। किमपां विकल्पः समुच्चयो वेति विशये, निरपेक्षत्वप्रतीतयुगपदनेकस्थानवृत्त्यसंभवाच्च विकल्प इति प्राते, उच्यते-तदभाव', इति । तदभावः-स्वमाभाव', सुपुतिर्नाडीपु पुरीतत्यात्मनि च भवति । एषां स्थानानां समुच्चय इत्यर्थः । कुतः ? तच्छुते. त्रयाणां स्थानत्वश्रुतेः। न च कार्यभेदेन समुच्चये संभवति, पाक्षिक- बाधगर्भविकल्पो न्याय्यः । संभवति च प्रासादखटापर्यवचन्नाड्यादीनां कार्यभेदः । तत्र नाडीपुरीततौ प्रासादखट्वास्थानीयो । ब्रह्म तु पर्यङ्कस्थानीयम् । अतो ब्रह्मैव साक्षात्मपुस्ति- स्थानम् ॥७॥ अतः प्रबोधोस्मात् ॥८॥ यतो ब्रह्मैव साक्षात्पुत्तिस्थानमतोऽस्माद्ब्रह्मणः, एपां जीवानां प्रबोधः श्रूयमाण उपपद्यते Now, when he is in deep sleep, when he does not know of anything, the Nādis called Hitā seventy-tuo thousand of them, proceed from the heart to the Puntat Being surrounded by them he sleeps in the Puritat . (Br.2.1.19) Similarly- * Where this purusa is indeed fast asleep, then, he gentle one, becomes closeted with Sat,' (Cha 681) -Thus the Nāļis, Pyritat, and Brahman- (these three ) are mentioned in the Sruti as being the place of deep sleep The doubt being there Are these the alternatives, or are they to be taken together? - (the prima-facic view) being reached - these are the alternatives on account of the apprchepston of these being independent of one another, and on account of the impossibility of their staying in different places simultaneously--it is stated (18 reply ) Tadabhāvah Tadabhāvah-the absence of dream, deep sleep exists in the Nadis, in the Puritat, and in the Atman That is, these places are one collective unt--this (is) the sense Whence? Tacchruteh - on account of the Sruti mentioning the three as the place And it is not proper to admit option which involves contradiction of other alternatives, when a collective unt is possible by admittag difference in the working And the difference in working is possible in the Nādis (veins ) etc, as in the case of a palace, a cot and a couch There the Nādis and the Puritat are in the place of the palace and the cor, but Brahman is in the place of the couch Therefore, Brahman itself is the direct place of deep sleep 171 Therefore, awakening from this. ॥8॥ Because Brahman alonc is the direct place of deep-sleep, therefore the awakening of these Jivas from this the Brahman is appropriate, being stated in the Sruti ·श्रा " Para 397] [८०६ 'सत मागम्य न विदुः सत मागच्छामहे' (छा. ६११०२) इत्यादिषु ॥८॥ तभावाधिकरणं समासम् (२) स एव तु कर्मानुस्मृतिशब्दविधिभ्यः ॥ ९॥ (अधिकरण ३, सूत्र ९) [398] किं सुपुप्त एव प्रबोधसमय उत्तिष्ठति, उत, अन्यः इति संशये, अस्य सकलोपाधिविनिर्मुक्तस्य ब्रह्मणि संपन्नस्य मुक्तादविलक्षणत्वेन प्राचीनशरीरेन्द्रियादिसंबन्धा- भावात्, अन्यः, इति प्राप्ते, उच्यते-स एव तु इति । तुशब्दः पक्षं व्यावर्तयति। स एवो- त्तिष्ठति । कुतः! कर्मानुस्मृतिशब्दावधिभ्यः । कर्म तावत्सुपुप्तेन पूर्वकृतं पुण्यपापरूपं तत्त्व- ज्ञानात्माक्तेनैव भोक्तव्यम् । अनुस्मृतिरपि य एवाहं सुप्तः स एव प्रबुद्धोऽस्मीति । शब्दोऽपि सुपुतमबुद्धः स एयति दर्शयति त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतगो वा दंशो वा मशको वा यद्यद्भवन्ति तथा भवन्ति' (छा. १।१०।२) , on • Having come from the Sat, they know not that they have come from the Sat (Cha, 6-10-2) etc. ||811 Here ends the Tadabhavadhikarana (2) But that same, account of Karman, remembrance, word, and injunction 11 9 11 (Adhikarana 3, Sūtra 9) [398] he doubt being raised-Does the same person who is in deep sleep get up at the time of waking up, or some one else ? — (the primafacie view ) being reached-some one else gets up, on account of the absence of connection with the previous body and sense-organs etc, of this (Jiva). because he is not different from a released soul, being free from all limiting adjuncts and being merged into Brahman-it is stated (in reply)- But that same--the word Tu (but) turns away the above doubt. He alone gets up. Whence? On account of Karman, remembrance, word and injunction. Karman, for the matter of that, of the nature of merit and demerit, done previously by the one in deep sleep, has got to be enjoyed by that same one, prior to the knowledge of Reality. Remembrance (Anusmrti) (is of the form)-I, the very one who had been asleep, the same am I awakened- Word also (Sruti passage ) shows that one who was asleep and who had awakened are one and the same person- • They here, whatever they are, whether a tiger, or alton, or a volf, or a boar, or a norm, or a moth, or a mosquito-, they become (after being awake ). (Cha.6.10.2) ·८०७] ब्रह्मसूत्र-३.२.९ [ Para 398 इति। विधयश्च मोक्षार्थाः सुपुप्तस्य मुक्तत्वेऽनर्थकाः स्युः । न चासो सर्वोपाधिविनिर्मुक्त आविर्भूतस्वरूपः, 'तद्यनेतत्सुप्तः (छा. ११११) इति सुतं प्रकृत्य 'नाह सल्वयमेवं समृत्पात्मानं जानात्यपमहमामीति नो एपेमानि भूतानि पिनाशमेपापीतो भपति नाहमान भोग्य पश्यामि' (छा ८1१111) इति वचनात् । मुक्तस्य च 'परं ज्योतिरूपसंपद्य स्वेन रूपेणाभानिष्पद्यते । स तत्र पति जक्षन्क्रीटनम- माणः (छा, ८११२३३) 'स स्पराभपात । तस्प सर्षेषु लोकेषु कामचारो भवति । (छा ॥२५।२) 'सर्वह पश्यः पश्यति सर्वमानोति सर्वशः।' (छा. ॥२६॥२) इति सर्वहत्वादि श्रूयते । अतः सुपुतः संसरनेवापास्तसर्वकरणो ज्ञानभोगाद्यशक्ती विश्रमस्थानं परमात्मानमुपसंपद्याश्वस्तः पुनर्भोगायोत्तिष्ठति ॥९॥ कर्मानुस्मृतिशब्दविष्यधिकरणं समाप्तम् (३) And the injunctions for the purpose of salvation would be useless of the one in deep sleep were to be released. But he is not free from all limiting adjuncts, with his own form manifested, on account of the mention (in the Śruta )--ıntroducing the person asleep with • Where this one is asleep-' (Cha 8.11.1) Not indeed, this one nowy knows the Ātman thus,--This one I am, neither again these beings; he goes to destruction alone, not do I see anything fit for enjoyment here, (Cha. 811.1) And the released soul being omniscient etc, is mentiond in the Śruti in (the passage) • Having merged into the highest Light, he nises in his own form, he there wanders about, eating, sporting, enjoying (Cha. 8.123) • He become Self-ruler, in all the worlds there is his morement at will (Cha. 7-25-2) "The seer, venly, sees everything, attains to everything every way (Cha 7.26.2) - Therefore, one in deep sleep, moving about, with all one's sense-organs discarded, incapable of knowledge, enjoyment etc, having gone unto the highest Atman, the place of rest, refreshed, once again gets up for enjoyment 191 Here ends the Karmānusnirtisabdandhyadhikarana (3) ·श्रा Pars. 399 मुग्धेर्धसंपत्तिः परिशेपात् ॥ १०॥ ( अधिकरण ४, सू. १० ०) [399] मुग्धमधिकृत्य चिन्त्यते। किमियं मूर्छा सुपुप्त्यादिष्वन्यतमावस्था, उत, अवस्थान्तरम् ? इति विशये, सुषुप्त्यादीनामन्यतमावस्थायामेव मूर्छापसिद्धगुपपत्तेः, अवस्थान्तरकल्पने प्रमाणाभावात्, अन्यतमावस्थेति प्राप्ते, उच्यते-मुग्धेर्धसंपत्तिः, इति । मुग्धे पुरुषे या तस्यावस्था सा मरणायासंपत्तिः। कुतः ? परिशेपात् । न तावत्स्वमजागरी, ज्ञानाभावात् । निमित्तवैरूप्यादाकारवैरूप्याच्च नसुषुप्तिमरणे निमित्तं हि मूर्छाया अभिघातादिः। परिशेपान्मरणायार्धसंपत्तिर्मूच्छी । मरणं हि सर्वप्राणदेहसंबन्धोपरतिः। सूक्ष्मप्राणदेहसंबन्धा- वस्थितिमूर्छा ॥ १०॥ मुग्धाधिकरणं समाप्तम् (४) न स्थानतोपि परस्योभयलिङ्ग सर्वत्र हि ॥ ११ ॥ ( अधिकरण ५, सूत्राणि ११-२५) [400] दोषदर्शनाद्वैराग्योदयाय जीवस्यावस्थाविशेषा निरूपिताः । इदानीं ब्रह्म- Half-merging in the case of one fainted, on account of (the rule of ) remainder. ॥10॥ (Adhikarana 4, Sutra 10) [399] Referring to one in a swoon, this is being considered - The doubt being there, -- Is this swoon, one of the (tbree) states, deep sleep etc., or a different state ? — (the prima-facie view ) being reached, - it is one of the states on account of the swoon being rightly well-known as existing in one of the states-deep sleep etc., and on account of the absence of any means of proof, in fancying that it is some other state, -it is stated (in reply) -- Mugdherdhasampattih-In the case of a person who is in swoon, which state he is in, that consists in merging half-way towards death. Whence ? On account of (the rule of ) remainder. (It is) not, for the matter of that, dream and the waking state, on account of the absence of consciousness; and it is not deep sleep and death, on account of the difference as regards the cause, and on account of the change in the bodily form; for, the cause of the swoon is the stroke with a club etc. On account of what remains, the swoon is but merging halfway towards death; for, death is the complete cessation of the connection of the body with Prāna. The swoon is the persistence of the connection of the body with the subtle Prāņa || 108 Here ends the Mugdhadhikarana (4) Not even irom the places (the earth, Atman) etc., of the highest (Brahman, is possible even a tinge of blemish ); for, (Brahman) everywhere, possessed of both characteristics. 11 11 # (Adhikarana 5, Sutras 11-25) [ 400) The particular states of the Jiva have been described, for the purpose of producing a sense of aversion ( towards Samsāra ) as a result of the ·८०९] ब्रह्मसूत्र-३.२.११ [Par1400 प्रातिवृष्णाजननाय प्राप्यस्य ब्रह्मणो निदापत्वकल्याणगुणात्मकत्यप्रतिपादनायारमते । तत्र जागरस्वमसुपुतिमुग्ध्युत्क्रान्ति स्थानेषु सत्तास्थानमयुक्ता जीवस्य ये दोपास्ते तदन्तर्यामिणः परस्य ब्रमणोऽपि तत्र तत्रायस्थितस्य सन्ति, न येति विचार्यते। किं युक्तम् । सन्तीति । कुतः ? तत्तदवस्थशरीरेऽवस्थानात् । ननु संभोगप्राप्तिरिति चेन्न पेशेम्पाद' (प्र. सू. ११२८) 'स्थित्यदनाभ्यां च' (प्र. सू. ३१) इत्यादिषु परस्याकर्मवश्यत्वेन दोपाभाव उक्तः । तत्कथमकर्मवश्यस्य परस्य ब्रह्मणस्तत्तत्स्थान- संबन्धादोप उच्यते ? इत्यमुच्यते. - कर्माण्यपि दंहसंबन्धमापादयन्त्यपुरुषार्थजननानि भवन्तीति 'देहपोगादा' (प्र.सू ३१२१५) इत्यत्रोक्तम् । तच्च देहसंबन्धस्यापुरपार्थत्वने भवति । इतरया कर्माण्येव दुःख जनयिन्यनिरा, किं देहसंबन्धेन ? अतोऽकर्मवश्यत्वे सत्यपि नानाविधाशुचिदेहसंबन्धोऽपुगपार्थ एव । अतpointing out to the blemishes. Now, in order to create a thirst for the attainment of Brahman, (thc Sutrakāra ) begins (thc following scctions ) for propounding tbat Brahroan which is to be rcached, is without blemishes (and) is posscsscd of auspicious qualities. There now, it is discussed bother the blemishes of the Jiva in the places of the departure in waking. dream, dccp sleep and swoon occasioned by those various places whether those (blemishes) belong cven to the inner Controller, thc Highest Brabman, abiding in those various states or not-What proper? They do belong. Whence? On account of its staying in the body in the different states. I say (says the objector) In (the Sutras)- If (it be argued that there is the acquisition of enjoyment, (the reply is ) No, on account of the distinction', (Bra. Si L-28) • And By the state and the cating :: (Bm. Si-I-3-6) ctc., the absence of any blemish in the case of the Highest, is stated on account of its not being subjcct to Karman; then, how can you talk of any blemish in the case of the Highest Brahman nos subject to any Karman, as due to the connection with those various places?-(the reply is)-Thus wc talk (ofit) -It has been stated that the Karmans also by bringing about association with the body become the producers of what is not the highest purpose in life in (thc Sarra) Or. on account of the connection with the kody'. (Bra.si.325) And that is so, because the association with the body is not for the purpose of salvation; otherwise, if Karmins themselves were to produce miscry, stal is the use of association with the bods? Therefore, although no: tcing subject to Karman, the association with various impure todias is anyway to: salvacios. .

·Para. 400] श्रीभाष्यम् [८१० स्तनियमनार्थ स्वेच्छया तत्प्रवेशेऽप्यपुरुषार्थसंबन्धोऽवर्जनीयः । पूयशोणितादिमजनं हि बेच्छाकारितमप्यपुरुषार्थ एव । यद्यपि जगदेककारणं सर्वज्ञत्वादिकल्याणगुणाकरं च ब्रह्म, तथापि 'यः पृथिव्यां तिष्ठन्' (वृ. ३१०१३) 'य आत्मानि तिष्ठन्' (वृ. ३१४२२) यश्चक्षुपि तिष्ठन्' (बृ. ३।७१८) 'यो रेतसि तिष्ठन्' इत्यादिवचनात्तत्र तत्रावस्थितस्य तत्तत्संबन्धरूपापुरुपार्थाः सन्ति इति- [401] प्राप्ते, प्रचक्ष्महे-एवं न स्थानतोऽपि परस्य, इति । न पृथिव्यात्मादि- स्थानतोऽपि परस्य ब्रह्मणोऽपुरुषार्थगन्धः संभवति । कुतः ? उभयलिङ्गं सर्वत्र हि । यतः सर्वत्र श्रुतिस्मृतिषु परं ब्रह्मोभयलिङ्गमुभयलक्षणमभिधीयते । निरस्तनिखिलदोपत्वकल्याणगुणाक- रत्वलक्षणोपेतमित्यर्थः। अपहतपाप्मा विजरो विमृत्युर्विशोकोऽपिजिघत्सोऽपिपासः सत्यकामः सत्प- संफलाः' (छा. ८1१५) (१.३॥॥२३) . Therefore, for the purpose of controlling that, even though Brahman were to enter into it at its will, the connection with what is not salvation is unavoidable. For, wallowing into putrid and blood ctc., although undertaken at one's own will, is nothing but the reverse of salvation. And although Brahman, the sole cause of the world, is the mine of auspicious qualities, omniscience etc., still, on account of the statement (in the Sruti ) in Who, abiding in Prthivi' (Br 3.7.3) 'Who, abiding in Atman' (Br. 3.7-22) " Who, abiding in the eye (Br. 3.7-18) • Who, abiding in the semen -(Br. 3.7-23) etc., there are activities not conducive to salvation, of the form of connection with the various things of Brahman abiding in the various places [401] This (prima-facie view) being reached, we reply-Na sthānatopi parasya- Not even from the places, the earth, Atman etc., of the Highest Brahman is possible even a tinge of what is not salvation. Whence? Ubhayalingam sarvatra hi; for, everywhere in the Sruti and Smrti works, the Highest Brahman is described as Ubhayalingam — endowed with the characteristics of both, having all blemishes removed, and being the mine of all auspicious qualities. For, Brahman is apprehended as possessed of both characteristics from the Sruti and Smrti (passages ) - • With sins destroyed, ageless, deathless, bereft of grief, bereft of hunger, without thurst, with desires fulfilled, with thoughts fulfilled (Cha. 8.1-5) ·८११] ब्रह्मसूत्र-३.२.१२ [ Para 462 . - समस्त कल्याणगुणात्मकोऽमो स्वशक्तिलेशोदृतभूतसर्गः । तेजोबलेश्वर्यमहावबोधसुवीर्यशक्त्यादिगुणेकराशि । पर पराणा सकला न यत्र क्लेशादय सन्ति परावरशे ।' (वि पु. ६५८४-८५) 'रामस्त हेयरहित विष्ण्वास्य परम पदम्' (वि पु १।२२।५१) इत्यादिश्रुतिस्मृतिभ्य उमयलक्षणं हि ब्रह्मावगतम् ॥ ११ ॥ भेदादिति चेन्न प्रत्येकमतद्वचनात् ।। १२॥ [402] यथा जीवस्य प्रजापतिवाक्यावगतापहतपाप्मत्वाधुभयलिङ्गस्यापि देवादि- देहयोगरूपावस्थाभेदादपुरुषार्थयोगः, तथान्तर्यामिणः परस्यापि स्वतोऽपहतपाप्मत्वायुभय- लिङ्गस्य तत्तद्देवादिशरीरयोगरूपावस्थाभेदादपुरुषार्थयोगोऽवर्जनीयः, इति चेत् तन्न, प्रत्येक- मतद्वचनात्- य पृथिव्या तिष्ठन्' (३३) 'यात्मनि तिष्ठन्' (३४२२) इत्यादिपु प्रतिपर्यायम्, –स त आत्मान्तर्याम्यमृतः-इत्यन्तर्यामिणोऽमृतत्ववचनेन तत्र तत्र He, possessing all auspicious qualities, who has rarsed up the creation of beings, by an rota of his power, the sole mass of attributes such as, lustre, strength orerlordship, great enlightenment, excellent virility and power, etc, the high of the high, in uhom-the Controller of the high and the low, exist not any affliction etc. (V P.6-584-85) "The highest place bereft of everything that is fit to be abandoned, called Visnu' (VP 12251) 1 11॥ If it be said, on account of the difference (of the states ). --(the answer is )– No, on account of the contrary statement in each case. ॥12॥ [402) If (it be said ) that just as in the case of the Jiva who is known to be possessed of both the characteristics, having all the sins destroyed, etc, from the statement of Prajapati, there is connection with what is not salvation, on account of the difference of the states in the form of connection with the bodies of gods etc, in the same way, in the case even of the Highest, the inner Controller who himself is possessed of both the characteristics, having the sins destroyed, etc,, on account of che difference of the states in the form of connection with the various bodies of gods etc, connection with the reverse of salvation is unavoidable- (Our reply is ) Not so, Pratyekamatadvacanāt–because of the statement of its being not that in every case In (the passages) Who, abiding in Prthin (Br. 3.7.3) •uho, abrding In Atman' (Br 1722) etc, for every alternative there is the statement about the inner Controller being immortal-He (15) your Atman, the inner Controller, immortal १०२ .

·Para 102] श्रीभाप्यम् 1८१२ स्वेच्छया नियमनं कुर्वतस्तत्तत्संबन्धमयुक्तापुरुषार्थप्रतिपेधात् । जीवस्य तु तत्स्वरूपं तिरो- हितमिति पराभिध्यानात्तु तिरोहितम् (प्र. सू ३१२१४) इत्यत्रोक्तम् [403] ननु स्वेच्छया कुर्वतोऽपि तत्तद्वस्तुस्वभावायत्तापुरुषार्थसंबन्धोऽवर्जनीयः, इत्युक्तम् । नैतद्युक्तम् । न ह्यचिद्वस्त्वपि स्वभावतोऽपुरुपार्थरूपम् । कर्मवश्यानां तु कर्मस्वभावा- नुगुण्येन परमपुरुषसंकल्पादेकमेव वस्तु कालभेदेन पुरुषभेदेन च सुखाय दुःखाय च भवति। वस्तुस्वरूपप्रयुक्ते तु तादूप्ये सर्व सर्वदा सर्वस्य सुखायैव दुःखायैव वा स्यात् ! न चैवं दृश्यते । तथा चोक्तम्-- 'नरकस्वर्गसंज्ञे व पापपुण्ये द्विजोत्तम । परत्वेकमेव दुःखाय सुखायेागमाय च । कोपाय च यतस्तस्माद्वस्तु वस्त्वात्मकं कुतः ॥ तदेव प्रीतये भूत्वा पुनर्दु.खाय जायते । तदेव कोपाय यता प्रसादाय च जापते ॥ and there is the repudiation of the reverse of salvation, prompted by the connection with various entities wbile carrying out the control at his will at the various places. In the case of the Jiva, on the other hand, that his own nature has been concealed is stated here in the Sutra) On account of the reflection of the Highest, however, that is concealed'. ( Bra. Su. 3.24) [403] I say (says the objector )-It has been stated though (the inner Controller is) acting at his sweet will, connection with the reverse of salvation dependent upon the natures of the various entities is unavoidable. (We reply }- This (is) not proper. Not indeed, even a non-sentient thing is by nature itself, the reverse of salvation. In the case of those that are subject to Karman, however, through the wish itself of the highest Purusa, in conformity with the nature of Karman, one and the same thing may be conducive to happiness and to misery, owing to the difference in time, and the difference of the Purusas. But if being of that nature were to be prompted by the nature of the entity, everything always would be conducive to happiness alone or to misery alone for all! But it is not seen thus. To that same effect, has been stated- O best of Brāhmanas, demerit and merit are, venly, designated as hell and heaven Because, one and the same thing is for misery, for happiness, and for the prolvchon of envy and anger — therefore, how can a thing be constituted (only) of the nature of a thing? That same hanng been conducive to granfication 15, again, produced for misery, because that same is produced for anger, and for granfication, ·ब्रह्मसूत्र-३.३.१३ [ Para 404 तस्मादुःखात्मकं नास्ति न च किञ्चित्सुखात्मकम् ' (वि. पु २।६।४४-४७) इति। अतो जीवस्य कर्मवश्यत्वात्तत्तत्कर्मानुगुण्येन तत्तद्वस्तुसंबन्ध एवापुरुषार्थः स्यात् । परस्य तु ब्रह्मणः स्वाधीनस्य स एव संबन्धस्तत्तद्विचित्रनियमनरूपलीलारसायैव स्यात् ॥१२॥ आप चैवमेके ॥१३॥ अपि चैके शाखिन एकस्मिन्नेव देहसंयोगे जीवस्यापुरुषार्थ परस्य तु तदभावं नियमनरूपैश्वर्यायत्तं दीप्तियोगं च स्वशब्देनाधीयते- "दा सुपर्णा सपुजा सखाया समान वृक्ष परिषस्वजाते । तयोरन्यः पिप्पलं स्वादत्यनमनन्योऽभिचाकशीति ॥ (मु ३११११) इति ॥१३॥ [404] अथ स्यात्- 'अनेन जीवेनात्मनानुपविलय नामरूपे व्याकरवाणि' (छा. ६।३।२) इति ब्रह्मात्मकजीवानुप्रवेशपूर्वकं नामरूपव्याकरणमिति, ब्रह्मणोऽपि तदात्मभूतस्य देवमनुष्या- दिरूपत्वं तत्तन्नामभाक्त्वं चास्ति । ततश्च ब्राह्मणो यजेत, इत्यादिविधिनिषेधशास्त्रगोचरत्वेन कर्मवश्यत्वमवर्जनीयम्, इति तत्राह-- Therefore, there is nothing constituted of misery or constituted of happiness (alone ). (V.P.2.6.44-47) Therefore, because Jiva is subject to Karman, in his case, connection itself with the various things in conformity with the various Karmans, is the reverse of salvation. But in the case of the Highest self-dependent Brahman that same connection would be for the mere sportive interest of the form of the various variegated control || 12 || And further, thus some 1113 | And further, students of some recensione read with the specific word used, in one and the same connection with the body, the reverse of salvation, but the absence thereof and connection with refulgence dependent upon overlordship in the form of control in the case of the Highest, in, • Tuo birds (uith good feathers ) together, friends, cling to the same tree, -one of the two eats the sweet fruit of the Peppala; and not eating, another continues to look on (M. 3.1.1) ॥13॥ [404] (The objector says)-Now it may be an (the passage) Hanng entered into within, with this Living Self, I would modify name and form' (Cha.6.3.2) there is the modification in name and form, preceded by the subsequent entrance of the JIva with Brahman as his Ātman; so, in the case of Brahman also, which is the Atman of that, there is the form of god, man etc, and the applicability of those various names etc. And thereupon, being subject to Karman is unavoidable, on account of its coming within the province of the Šāstric injunctions and prohibitions such as-A Brāhmana sball sacrifice- There says (the Sūtrakāra)- .- ·Para 404 ) श्रीभाष्यम् [८५४ अरूपवदेव हि तत्मधानत्वात् ॥१४॥ देवादिशरीरानुप्रवेशे तेन तेन रूपेण युक्तमप्यरूपयदेव तद्रा रूपरहिततुल्यमेव । जीववच्छरीरित्वनिवन्धनं कर्मवश्यत्वमस्य न विद्यत इत्यर्थः । कुतः ? तनिर्वाहकत्वेन प्रधानत्वात् । 'नाफाशो ह ये नामरूपयोनिहिता । ते पदनरा तद्ब्रह्म' (छा. १४१) इति सर्वानुप्रवेशेऽपि नामरूपकार्यास्पर्शन नामरूपयोनिर्यातृत्वमेव ब्रह्मणः प्रतिपादयति । ननु तच्छरीरत्वेन तदन्तर्यामित्वे कयमरूपवदिति रूपसंबन्धरहिततुल्यत्वमुच्यते । इत्यम्-यथा जीवस्य तत्तजन्यसुखदुःखभाक्त्वेन तत्तदूपसंवन्धः, तथा तदभावात्परस्य ब्रह्मणोऽरूपवत्त्वम् । विधिनिषेधशास्त्राण्यपि कर्मवश्यमेवाधिकुर्वन्ति । तस्मादरूपतुल्यमेव परं ब्रह्म । ततश्चान्तर्यामिरूपेणावस्थितमपि ब्रह्म निरस्तनिखिलदोपत्यकल्याणगुणाकरत्वरूपोमय- लिङ्गमेव ॥ १४॥ [405] 'सत्यं ज्ञानमनन्तं महा (ते ) ननु च For, it is void of any form whatsoever, on account of that being the prominent || 14॥ Although endoned with the various forms on subsequent entrance into bodies of gods etc, that Brahman is Arūpai adeva, indeed equal to being void of form That is to say, like the Jiva, being subject to Karman dependent upon being possessed of a body, does rot belong to it. Whence? On account of being prominent owing to being the manifester of that. Although there is the subsequent entrance into everything. (the passage ) Akāša, verily, is the manifester of name and form; within what the two are, that (s) Brahman'. (Cha.814.1) propounds Brahman as having the nature of the manifester itself of name and form, not being touched by the effects of name and form, I say ( says the objector )–When Brahman is the inner Controller, by having that as its body, how could it be said that Arūpavat (is ) 'equal to being divested of the connection with the body ?-(We reply)-Thus--Just as in the case of the Jiva, there is the connection with the various forms on account of his enjoying happiness and misery produced by the various things. in the same way, on account of the absence of that there is the absence of form in the case of the Highest Brahman The Šāstric passages dealing with injunction and prohibition, have application to one subject to Karman alone Therefore, the Highest Brahman, verily, is equal to one having no form And therefore, Brahman although abiding in the form of the inner Controller, is venly, possessed of both the characteristics viz having all the blemishes removed, and being the mine of all auspicious qualities 11 14 11 [ 405] I say again ( says the objector )-In ( the passage) Existence, Knowledge, Infinite Brahman (Tar21) .

·.
८१५]
ब्रह्मसूत्र-३.२.१६
[Para 405
इत्यादिमिनिर्विशेषप्रकाशैकस्वरूपं ब्रह्मावगम्यते । अन्यत्तु सर्वज्ञत्वसत्यसंकल्पत्वजगत्कारणत्व-
सर्वान्तरात्मत्वसत्यकामत्वादिकम्
'नेति नेति'
(बृ. ४१२४)
इत्यादिभिः प्रतिषिध्यमानत्वेन मिथ्याभूतमित्यवगन्तव्यम् । तत्कथं कल्याणगुणाकरत्वनिरस्त-
निखिलदोपत्वरूपोभयलिङ्गत्वं ब्रह्मणः ? इत्यत आह-
प्रकाशवचावयात् ॥ १५॥
यथा
'सत्यं ज्ञानमनन्तं ब्रह्म
(ते. २१)
इत्यादिवाक्यावयर्थ्यात्प्रकाशस्यरूपत्वं ब्रह्मणोऽभ्युपगम्यते, तथा सत्यसंकल्पत्वसर्वज्ञत्वसर्वजग-
कारणत्वसर्वात्मकत्वनिरस्तनिखिलाविद्यादिदोपत्वाद्यभिधायिवाक्यावय.दुभयलिङ्गमेव ब्रह्म
।। १५ ॥
आह च तन्मात्रम् ॥१६॥
किंच
'सत्यं ज्ञानमनन्तम्'
(तै २१)
इत्यादि वाक्यं ब्रह्मणः प्रकाशस्वरूपतामानं प्रतिपादयति, नान्यत्सत्यसंकल्पत्वादिक वाक्यान्त-
रावगतं निषेधति।
नेति नोति'
(बृ. ४।२।४)
इति च निषेधस्य विषयोऽनन्तरमेव वक्ष्यते ॥१६॥
etc., Brahman is apprehended as having the sole nature of attributeless light,
but the other (nature) should be known as false, as it is being repudiated in
'Not this, not this
( Br. 4.2-4)
etc,-being omniscient, being with thoughts fulfilled, being the cause of the
world, being the inmost Atman of all, being with desires fulfilled, etc., --so how
can Brahman be possessed of both characteristics viz. being the mine of
auspicious qualities, and ha all blemishes removed ? -To this (in reply
the Sutrakāra) says--
And like the light, on account of the significance. || 15
Just as, in order that (the passages)
•Existence, Knowledge, Infinite Brahman'
(Tai 2.1)
etc., be not without significance, Brahman is admitted to have light as its
nature-so, in order that there should be the significance of the passages
denoting having thoughts fulfilled, omniscience, being the cause of the entire
world, being the Atman of all, having all the blemishes Avidyā etc,
removed-
Brahman, verily, is possessed of both the characteristics. ॥15॥
And says that much. | 16 N
Furthermore, the passage
• Existence, Knowlege, Infinite Brahman
(Tai. 2-1)
etc., propounds merely that Brahman is possessed of the nature of light: (it)
does not repudiate other things known from other ( śruti) passages, such as
having the thoughts fulblled etc. The subject of the repudiation in
Not this, not this
(Br.+24)
would be mentioned just below. ॥16॥

·Para 405j श्रीमाप्यम् दर्शयति चाथो अपि स्मर्यते ॥१७॥ दर्शयति च वेदान्तवाक्यगणः कल्याणगुणाकरत्वं निरस्तनिखिलदोपत्वं च- 'तमीश्वराणां परमं महेश्वरं तं देवतानां परमं च देवतम् ।' (श्वे. १७) स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चापपः।' (थे. ६९) 'न तस्य कार्य करणं च विद्यते न तत्समश्चाम्पधिकच हड़पते। परास्य शक्तिपिविषैव श्रूयते स्वाभाविकी ज्ञानरलक्रिया च ॥' (श्वे ६८) 'यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तपः।' (मु. १।१।९) 'भीषास्मादातः पवते । भीषोदति सूर्यः।' (ते. २011) ‘स एको ब्रह्मण आनन्दः' (ते २१८) 'यतो पाचो निवर्तन्ते अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान्न बिभेति कुतश्चन ॥ (ते. २९) 'निष्कलं निक्रिय शान्त निरवद्य निरञ्जनम् ।' (श्वे. ६।१९) इत्यादि । स्मर्यते च- 'यो मामजमनादि च वेत्ति लोकमहेश्वरम् ।' (गीता १०१३) And (the Sruti) shows, and the Smrti also says. ||17 ॥ The (following) host again of Vedānta passages shows (Brabman's) being the mine of auspicious qualities, and being with all blemishes removed. • Him, the Highest, great Lord of the lords, and him, the highest Deity of deities' (Sve. 6.7) • He (1) the cause, the Lord of the lord of the senseorgans, and there is no progenitor for him, nor a Lord' (Sve 6.9) •In his case, there no effect (tody) and the senseorgans; there is not to be seen any one equal to him or superior ; his supreme pouer 15 heard to be definitely multifarvous, and knowledge, strength, activity (are all) natural (m him)' (Sve. 6.8) Who, omniscient, all-knower, whose penance is constituted of knowledge (Mu. 1-1.9) . Through fear from him, the wind tlows on; through fear, rises the Sun (Tai. 2.8.1) That alone is the bliss of Brahman (Tai. 2.8) From what words turn away, along with the mind, without reaching (the same); one knowing the bliss of Brahman, fears not from anyuhere' (Tai. 2.9) * Without parts, without action, tranquil, blameless, stainless' (Sve. 619) etc. And in the Smrti it is stated- • Who knows me as unborn, beginningless and the Great Lord of the worlds' (Gita 10-3) 15 ·८१७ ] ब्रह्मसूत्र-३.२.२८ [ Part 105 'विष्टम्पाहमिदं कृत्स्नमेकांशेन स्थितो जगत् ।' (गीता १०४३) 'मपाध्यक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनानेन कोन्तेय जगद्विपरिवर्तते ॥' (गीता 1१०) उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोक्त्रपमाविश्य विभपव्यय ईश्वरः ॥' (गीता १५।१७) सर्वज्ञः सर्वकृत्सर्वशक्तिज्ञानवलार्द्धमान् । अन्यून चाप्यपृद्धिश्च स्वाधीनोऽनादिमावशी ॥ क्लमतन्द्राभपकोषकामादिभिरसंयुतः। निरवद्यः परा प्राप्तर्निरपिष्टोऽक्षरक्रमः ॥' (वि. पु ५१४६-४७) इत्यादि । अतः सर्वावस्थावस्थितस्यापि ब्रह्मण उभयलिङ्गत्वान्न तत्तत्स्थानमयुक्ता दोषाः ब्रह्म स्पृशन्ति ॥१७॥ अत एव चोपमा सूर्यकादिवत् ॥ १८ ॥ यतो नानाविधेषु स्थानेषु स्थितस्यापि परस्य ब्रह्मणो न तत्प्रयुक्तदोपभाक्त्वम्, अत एव जलदर्पणादिप्रतिविम्बितसूर्यादिवत्परमात्मा तत्र तत्रावस्थितोऽपि निदोपः, इति शास्त्रेपूपमा क्रियते . • Having enveloped this entire world by a portion, I stay on (Gita 10-12) * With me as a supervisor, the Prakrtı produces (the world) along with the movable and the immovable; and by this reason, (0) son of Kunti, the world goes on, revolving' (Gita 9-10) •But the highest Purusa (s) another, cited as the Paramātman, who, the Lord immutable, supports the three worlds, having entered into (them) (Gita 15-17) Omniscient, dour of everything, possessed of all pouer, knowledge, strength, and prospenty; without decrease and unthoul increase, self-dependent, having no beginning, the Controller. Not ass.aated uith exhausta.n, ndleness, fear, urath, desne etc., blameless, bey, nd reach, independent, and w.th an imperishable .(V.P.5-1.46-17) etc. Therefore, even though Brahman abides in all states.-because Brahman is possessed of both the characteristics, the blemishes pertaining to various places do not touch Brahman ] 17 1J And for this very reason, there is the comparison-like the reflection of the Sun ete || 18॥ Bccausc the Highest Brabman does not share in the blemishes pertaining to them, although abiding in various places.-for this very reason, like the reflected Sun etc., in water, mirior etc, the Paramātman is free from blemish, although staying in various places, this comparison is made in the Sastras (Smrtis)- course.

·Pana 4051 श्रीभाप्यम् [८१८ 'आपाशमे हि यथा घटादिपु पृथग्भवेत् । तयामेको बनेकस्थो जलाधारेवियांशुमार ॥ एक एव हि भूतात्मा भूते भूते पपस्थितः। एकपा बहुधा चे इयते जलचन्द्रपद ।। (या. स्मृ. ३३१४३-४) इत्यादिषु ॥१८॥ [406] अत्र चौदयति- अम्बुवदग्रहणात्तु न तथालम् ॥ १९ ॥ तुशब्दचोयं धोतयति। अम्बुवदिति सप्तम्यन्ताद्वतिः। अम्बुदर्पणादिपु यथा सूर्य- मुखादयो गृह्यन्ते, न तथा पृथिव्यादिपु स्थानेषु परमात्मा गृह्यते। अम्ब्वादिषु हि सूर्यादयो भ्रान्त्या तत्रस्था इव गृहन्ते न परमार्थतस्तत्रस्थाः । इह तु 'पः पृथिव्यां तिष्ठन्' (रू. ३।७३) योऽमु तिष्ठन्' (बृ. ३४) यि आत्मनि तिष्ठन्' (बृ. ३२२) इत्येवमादिना परमार्थत एव परमात्मा पृथिव्यादिपु स्थितो गृह्यते। अतः सूर्यादरम्बुदर्पणादि- प्रयुक्तदोपाननुपङ्गस्तत्र तत्र स्थित्यमावादेव । अतो न तथात्वं दार्शन्तिकस्य, न दृष्टान्ततुल्यत्व- मित्यर्थः । १९॥ • For. just as the one Akasa becomes different. injar, etc., similarly, one Aiman, indeed, resides in many places like the Sun in (varnous) stores of nater. One and the same Ātman of teings, stays well in various beings, and is, indeed, seen as being one, and as being manifold like the (reflection of ) the Moon in water'. (Ya. Smr. 3.143+) etc. || 181 [406] Here (the objector ) objects- But not apprehending as in the case of water, it is not like that || 1911 The word Tu indicates the objection. In the expression Ambuvat the termination Vat in used with the locative (Ambuni iva). Just as the Sun. face etc., are apprehended in water, mirror, etc., - not in the same way is the Paramātman apprehended in various places, Pethivi etc; for, in the case of water etc., the Sun etc, are apprehended as though being there through misconception, not as abiding there in reality. But here, in (passages ) Who, ab ding in Prthivi :: (Br. 3.7.3) • Who, abding in waters (Br. 3.7.4) • Who, anding in Atman ( Br. 3.7.22) and such others, the Paramātman is apprehended as abiding in the earth etc.' in reality. Therefore, the non-contact of the Sun etc., with the blemishes caused by water, mirror etc, is due to not being present itself in those various places. Therefore, the thing to be compared is not like that, that is to say. is not possessed of the equality with the illustration. ||19॥ .

·ब्रह्मसूत्र-३.२.२० . [ Para 406 परिहरति- वृद्धिहासभाक्त्वमन्तर्भावादुमयसामञ्जस्यादेवं दर्शनाच ॥२०॥ पृथिव्यादिस्थानान्तर्भावात्स्थानिनः परस्य ब्रह्मणः स्वरूपतो गुणतच पृथिव्यादि- स्थानगतवृद्धिहासादिदोषभाक्त्वमान्सूर्यादिदृष्टान्तेन निवर्त्यते । कथमिवमवगम्यते ? उभय- सामनस्यादेवम् । उभयदृष्टान्तसामनस्यादेवमिति निश्चीयते । 'आकाशमेकं हि यथा घटादिपु पृथग्भवेत् । ....जलाधारे विवाशुमान ।' (याज्ञ. स्मृ ३१४३) इति दोपवत्स्वनेकेषु वस्तुपु वस्तुतोऽवस्थितत्याकाशस्य वस्तुतोऽनवस्थितस्यांशुमतश्चोभयस्य दृष्टान्तस्योपादानं हि परमात्मनः पृथिव्यादिगतदोपभाक्त्वनिवर्तनमात्रे प्रतिपाद्ये समअसं भवति। घटकरकाविपु यथा वृद्धिहासभानु पृथक्पृथक्संयुज्यमानमप्याकाशं वृद्धिहासाविदापर्न स्पृश्यते यथा च जलाधारेषु विपमेषु दृश्यमानोंऽशुमांस्तद्गतवृद्धिहासादिभिर्न स्पृश्यते, तथायं परमात्मा पृथिव्यादिषु नानाकारेवचेतनेषु चेतनेषु च स्थितः, तत्तद्गतवृद्धिहासादिदोपैरसंस्पृष्टः सर्वत्र वर्तमानोऽप्येक एवास्पृष्टदापगन्धः कल्याणगुणाकर एव । पतहुक्तं मयति-यथा जलादिपु वस्तुतोऽनवस्थितस्यांशुमतो हेत्वभावाजलादिदोपा- (The Sutrakāra) refures (the above view)- Sharing in increase and decrease, on account of being included, on account of both (illustrations ) being reasonable thus, and on account of this being seen. ॥20॥ By the illustration of the Sun etc., is refuted merely sharing in the blemishes, such as increase and decrease belonging to the places, the earth etc., in its real nature, and as attributes, in the case of the Highest Brahman abiding in some place being included within the places, the earth etc. How is this known? Ubhayasāmapjasyāt evam (on account of both (illustrations) being reasonable thus ) on account of the reasonableness of both the illustra. tions this is ascertained. In (the passage) . For, as the one Akaša may become different 11 jars etc, .........like the Sun in stores of water' (Ya. Smr. 3.143) -in the case of the Ākāsa that does abide in reality in many entities full of blemishes, and in the case of the Sun not abiding in reality-the use of both the illustrations becomes reasonable when it is to be propounded that the Paramātman is to be excluded only from sharing in the blemishes belonging to the earth etc. Just as the sky even though being conjoined separately with jar. • bail etc., that are subject to increase and decrease, is not touched by the blemishes-increase, decrease etc., and just as the Sun being seen in the uneven reservoirs of water is not touched by increase, decrease etc., belonging to them-similarly, this Paramātmen abiding in sentient and non-sentient entities of different forms, the eart, etc., untouched by blemishes, increase, decrcase etc., belonging to those, although existing everywhere, is one alone without any tinge of blemish touching him, the mine of auspicious qualities alone. This is what is intended to be said - Just as in the case of the Sun not really abiding in water etc., there is no contact with the blemishes of water ·Para 406] श्रीभाष्यम् [८२० नभिष्वनः, तथा पृथिव्यादिप्ववस्थितस्यापि परमात्मनो दोपप्रत्यनीकाकारतया दोपहेत्वभावान्न दोषसंवन्धः, इति । दर्शनाच-दृश्यते चैवं सर्वात्मना साधाभावेऽपि विवक्षितांशसाधादृष्टान्तो- पादानं सिंह इव माणवकः, इत्यादी। अतः स्वभावतो, निरस्तनिखिलाज्ञानादिदोपगन्धस्य समस्तकल्याणगुणाकरस्य पृथिव्यादिस्थानतोऽपि न दोपसंभवः ॥२०॥ [407] अथ स्यात्- 'देवाय ब्रह्मणो रूपे मूर्ते चामूर्ते च (बृ. २१३१) इति प्रकृत्य समस्तस्थूलसूक्ष्मरूपं प्रपञ्च ब्रह्मणो रूपत्वेन परामृश्य, 'तस्य ह वा एतस्य पुरुषस्य रूप यथा माहारजन वास ( २३६) इत्यादिनाकारविशेष चाभिधाय, अथात आदेशो नेति नेतीति न झेतस्मादिति नेत्यन्पत्सरमरित' . ( २१३६) इति सर्व प्रकृतं ब्रह्मणः प्रकारमितिशब्देन परामृश्य, तत्सर्व प्रतिपिध्य, सर्वविशेषाधिष्ठानं as he etc, on account of the absence of any reason thereof, in the same way, in the case of the Paramātman although residing in the earth etc, there is no contact with blemish, on account of the absence of any reason thereof, has a form opposed to blemishes Darsanācca-and it is thus seen,--that there is the use of an illustration, on account of similarity in respect of a desired portion, even though there is the absence of complete similarity, as in-Mānavaka ( 18 ) like a lion,-etc, Therefore, in the case of the Paramātman) who has from his very nature, the tinge of blemish of all Ajñān etc, removed, who is the mine of all auspicious qualities, there is no possibility of any blemish, even on account of the places, the earth etc. 11 2011 [407 ] ( The objector says)-It may be in (the passage) referring to "Two, serily, are the forms of Brahman-incarnate and formless ( Br 231) -having referred to the worldly existence having the form of the entire subtle and gross (creation, as the form of Brahman, and having mentioned a particular form in | There is the form senly, indeed, of this Purusa lake the saffron-coloured raiment ( Br 236) etc, and having referred in (the passage) • Now therefore, the instruction-Not this, not this Not, indeed-from this one, not anything beyond it exists' (Br 236) to everything introduced by the word Its as the mode of Brahman, having repudiated all that, (the Sruti ) points out that Brahman is pure ·८२१j ब्रह्मसूत्र-३.२.२१ [Para 407 सन्मात्रमेव ब्रह्म, विशेषास्त्वेवविध स्वस्वरूपमजानता ब्रह्मणा कल्पिता इति दर्शयति । अतः, कथमुभयलिङ्गत्वं ब्रह्मणः? इत्यत्राह- प्रकृतैतावत्वं हि प्रतिपेति ततो ब्रवीति च भूयः ॥२१॥ नैतदुपपद्यते यद्ब्रह्मणः प्रकृतविशेपवत्त्वम् 'नेति नेति' (यू. २९) इति प्रतिपिध्यत इति, तथा सति भ्रान्तजल्पितायमानत्वात् । न हि ब्रह्मणो विशेषणतया प्रमाणान्तरामज्ञातं सर्व तद्विशेपणत्वेनोपदिश्य, पुनस्तदेवानुन्मत्तः प्रतिपेधति । यद्यपि निर्दिश्य- मानेषु केचन पदार्थाः प्रमाणान्तरप्रसिद्धास्तथापि तेषां ब्रह्मणः प्रकारत्वमप्रज्ञातमेव । इतरेषां तु स्वरूपं ब्रह्मणः प्रकारत्यं चाप्रज्ञातम् । अतस्तेषामनुवादासंभवादनवोपदिश्यन्ते। अतस्तलि- पेयो नोपपद्यते। यस्मादेयं तस्मात् प्रकृतैतावत्त्वम् ब्रह्मणः प्रतिषेधतीदं वाक्यम् । ये ब्रह्मणो विशेषाः प्रकृतास्तद्विशिष्टतया ब्रह्मणः प्रतीयमानेयत्ता नेति नेति' (पृ. २६३६) इति प्रतिपिध्यते । नेति नेति-नैवं नैवम् । उक्तप्रकारमात्रविशिष्टं न मवति ब्रह्म। उक्तप्रकार- विशिष्टतया या ब्रह्मण इयत्ता प्रकृता सा, अत्र, इतिशब्देन परामृश्यते, इत्यर्थः । यतश्च निषेधा- . . existence alone, the basis of all particularities, and the particularities are imagined by Brahman not knowing its nature of this form. Tberefore, bow is Brahman possessed of both characteristics? There (the Sutrakara) says- For (the passage) repudiates (Brahman's) being so much. the matter in hand, and speaks of again. 11211 It is not proper to say that in (the passage) 1.Not thes, not this (Br. 2.3.6) is repudiated Brahman being possessed of the particular nature under discussion; in that case, it would be amounting to the prattle of one gone mad. Not, indeed, ving ught tbe attributes of Brabman, everything not known as attributes by other means of proof, would one not out of senses repudiate the same Although among those pointed out, some objects are established by other means of proof, still their being the mode of Brahman is definitely not known In the case of the others, however, their nature as wellas their being the mode of Brahman are unknown. Therefore, there being no possibility of their mention being carried forward, they are taught here itself.. Therefore, the repudiation of them is not right. Because it is so, therefore, this passage repudiates Brahman being so much, the matter in band what particular aspects of Brahman are the matter in hand the limit being apprehended of Brahman as particularised by them, is repudiated by •Wor thus, no: thus (Br.2.3.6) Neti neti-not thus, not thus, Brahmanis not particularised by only the mode referred to. What limit of Brabman as particularised by the mode referred to, is the matter in hand--that is referred to here by the word Iti-tbis (is) the sense; and because after the repudiation it speaks again of the host of qualities in Brahman, therefore, (the Sruti) repudiates in the case of ·11401] 1-12 नन्तरं ब्रह्मणो भूयो गुणजातं ब्रवीति, अतश्च प्रकृतविशेपयोगित्वमात्रतां ब्रह्मणः प्रतिषेधति । ब्रवीति हि भूयो गुणजातम् 'न ह्येतस्मादिति नेत्यन्यत्परमस्ति । अथ नामधेयं सत्यस्य सत्पमिति । प्राणा वै सत्यं तेषामेष सत्यम्' (बु. २।३।६) इति । अयमर्थः--इति नेति नेति यद्ब्रह्म प्रतिपादित तस्मादेतस्मादन्यद्वस्तु परं न हस्ति । ब्रह्मणोऽन्यत्स्वरूपतो गुणतश्चोत्कृष्ट नास्तीत्यर्थः। तस्य च ब्रह्मणः सत्यस्य सत्यमिति नाम- धेयम् । तस्य च निर्वचनं -प्राणा वै सत्यं तेपामेप सत्यम् इति । प्राणशब्देन प्राणसाहचर्या- जीचाः परामृश्यन्ते । ते तावत्सत्यम्, वियदादिवत्स्वरूपान्यथाभावरूपपरिणामाभावात् । तेषामेप सत्यम् । तेभ्योऽप्येप परमपुरुषः सत्यम् । जीवानां कर्मानुगुण्येन ज्ञान- संकोचविकासी विद्यते । परमपुरुषस्य त्वपहतपाप्मनस्तौ न विद्यते ।अतस्तेभ्योऽप्येष सत्यम् । अतश्चैर्य वाक्यशेपोदितगुणजातयोगात् 'नेति नेति' (वृ. २१३१६) इति ब्रह्मणः सविशेषत्वं न प्रतिविध्यते, अपि तु पूर्वप्रकृतेयत्तामात्रम् । अत उभयलिगमेव परं ब्रह्म ॥२१॥ Brahman only the limit connected with the particularity which is the matter in band; for (the Śruti) speaks again of the host of qualities in • Not andeed from this one, not anything beyond t ensts. And there is the name, the truth of truth; Prāņas, verily, are truth, of then this is the truth.' (Br.2.3.6) -This is the sense-what Brahman is propounded in-Not thus, not thus- Beyond that, beyond this,-there is indeed no object beyond. There is nothing which is by its nature, and by virtue of qualities, superior to Brahman-this (is) the sense, and of that Brahman, Satyasya Satyam is the name. And this is the explanation thereof-Pranas indeed are Satya, and of them, this (Paramātman is ) Satya. By the word Prāņa the Jivas are referred to, on account of their company with the Prānas. They, for the matter of that, (are ) Satya, on account of the absence of modification involving change of their nature like the sky etc. Teşāmesa Satyam-this highest Purusa is Satya, even beyond them. In the case of the Jivas, contraction and expansion of knowledge in conformity with Karman, do exist. In the case of the highest Puruşa, bowever, who is with all sins destroyed, those two do not exist. Therefore, this one is Satya, even beyond them. Hence, in this way, on account of the association with the host of qualities spoken of in the remaining part of the passage, Brahman being possessed of attributes, is not repudiated by (the passage) "Not thus, not thus' (Br. 2.3.6) but only the limit referred to before. Therefore, the Highest Brahman is possessed of both the characteristics. ॥21॥ 4.

·. ब्रह्मसूत्र-३.२.२३ [ Para 408 [408] ब्रह्मणः प्रमाणान्तरागोचरत्वेन तत्संबन्धितया मूर्तामूर्तादिरूपानुवादेन सनिषेधासंभवात्प्रकृतयत्ताप्रतिषेध उका, तदेव प्रमाणान्तरागोचरत्वं द्रढयति । तदव्यक्तमाह हि ॥२२॥ तब्रह्म प्रमाणान्तरेण न व्यज्यते । आह हि शास्त्रम् 'न संदृशे तिष्ठति रूपमस्य न चक्षुषा पयति कश्चनैनम् ।' (का. ६३९) न चक्षुपा गृह्यते नापि याचा (मु. १८) इत्यादि ॥२२॥ हेत्वन्तरं चाह- अपि संराधने प्रत्यक्षानुमानाभ्याम् ॥ २३ ॥ अपि च, संराधने सम्यक्प्रीणने, भक्तिरूपापन्ने निदिध्यासने, एयास्य साक्षात्कारो नान्यत्रेति श्रुतिस्मृतिम्यामवगम्यते- 'नायमात्मा प्रयचनेन लभ्यो न मेघया न बहुना श्रुतेन । यमेवेष वृणुते तेन लम्पस्तम्पेष आत्मा यिवृणुते तनुं स्याम् (मु. ३।२।३) , [408] Because Brahman is not within the province of other means of proof, there is the impossibility of its repudiation, by the mention of its having a form and not having a form, being repeated, as being associated with it--and so, the repudiation is spoken of as confined to the limit which is the matter in hand. (The Sutrakāra ) corroborates that same--(i.e.) not being within the province of other means of proof- For the Šāstra speaks of that as Unmanifest (by the means of proof ) || 22 11 That Brahman is not made manifest by other means of proof. For, the Sastra (says)- His form cannot come within the range of sight; none sees this one by the eye'. (KE.69) Not by the eye is (at) grasped, nor even by speech' (Mu.3.2.8) etc.122॥ And (the Sūtrakāra ) speaks of another reason And further in concentration, on account of the śruti and the Smrti ||23॥ Api-and, Sanrādhane -- in proper propitiation, (i, e.) in cop templation attaining to the status of devotion; verily, there is, here direct realisation of this, not elsewhere. - This is known from the Sruti and the Smrti Not is this Atman to be secured by lectures, nor by memory (intelligence), nor by abundant learning whom_only this chooses, by him is he to be secured; for him this Atman lays bare his body.' (Mu.3:23) one ·श्राम. '. . Lara 408] ८४ 'ज्ञानप्रसादेन विशु इसत्त्वस्ततस्तु तं पश्यते निष्कर ध्यापमानः।' (मु. ११८) इति श्रुतिः । स्मृतिरपि 'नाहं वेदेन तपसा न दानेन न चेज्यया' (गीता ११।५३) 'भक्त्या बनन्यपा शक्य अहमेवविधोऽर्जुन । ज्ञातुं द्रष्टु च तत्त्वेन प्रवेष्टुं च परंतप । (गीता ११५४) इति । भक्तिरूपापन्नमेवोपासनं संराधनम्, तस्य प्रीणनमिति पूर्वमेवोक्तम् । अतो निदिध्यास- नाय ब्रह्मस्वरूपमुपदिशत् 'वे वाव ब्रह्मणः (बृ. २३३१) इत्यादि शास्त्रं ब्रह्मणो मूर्तामूर्तरूपद्वयादिविशिष्टतां प्रागसिद्धां नानुवादितुं क्षमम् ॥ २३ ॥ प्रकाशादिवचावैशेष्यं प्रकाशश्च कर्मण्यभ्यासात् ॥ २४ ॥ [409] इतश्च प्रकृततायत्त्वमेव प्रतिपेधति, न मूर्तामूर्तादिविशिष्टत्वम् । यतः साक्षात्कृतपरब्रह्मस्वरूपाणां वामदेवादीनां दर्शने प्रकाशादियज्ज्ञानानन्दादिस्वरूपवन्मूर्ता- मूर्तादिप्रपञ्चविशिष्टताया अपि ब्रह्मगुणत्यावशेष्यं प्रतीयते , · He, with the purified Sattva quality by the favour of knowledge, and then contemplating upon (Him,) he sees Him without parts." (Mu.3.1.8) - Thus the Sruts; the Smrti also- Not I, by the Vedas, nor by penance, nor by giving gifts, nor again, by sacrificing' (Gita 11-53) • But, by whole-hearted devothon, I of such nature, (0) Arjuna, can be known and seen in reality, and also, entered into, (0) enemy-chastiser. (Gita 11.54) Worship itself attaining to the status of devotion is Samradhana - his propitiation-this has already been mentioned.. Therefore, the Sastrapassage • Two, indeed (the forms) of Brahman' ( Br.2.3.1) etc., teaching the nature of Brahman for contemplation, is not competent to carry forward (repeat) the mention of Brahman being particularised by the two forms, Murta (incarnate) and Amurta (formless) etc., not established before. 1123 11 And, like light etc., no distinction; and light in the (Samradhana-) act through practice. 124॥ [ 409] For this reason also, (the Sruti) repudiates only so much (limit ) of the matter in hand, and not its being particularised by Marta and Amūrta ( forms) etc, because in the realisation by Vāmadeva and others who directly realised the nature of the Highest Brahman, are apprehended the qualities of Brahman as not showing any particulanty even in respect of being particularised by the worldly existence, material and formless states etc, like the nature of knowledge, of bliss etc, as in the case of light etc.- .

·ब्रह्मसूत्र ३.२२६ [ Part 410 'तद्वैतत्पश्यन्नपिमिदेव प्रतिपेदेऽह मनुरमव सूर्यश्च ( ११४११०) इत्यादि । ब्रह्मस्वरूपभूतमकाशानन्दादिश्च तेषां वामदेवादीनां संराधनात्मके कर्मण्यभ्यासा. दुपलभ्यते । तद्वञ्चाभ्यस्तसंराधनानां तेषां मूर्तामूर्तादिविशिष्टत्वमप्यविशेषेण प्रतीयत इत्यर्थ उक्त ब्रह्मण उभयलिङ्गत्वमुपसंहरति- अतोनन्तेन तथा हि लिङ्गम् ॥ २५ ॥ अत उक्तहेतुभिवह्मणोऽनन्तेन कल्याणगुणगणेन विशिष्टत्वं सिद्धम् । तथा हि सत्यु भयलिश ब्रह्मोपपन्नं भवति ॥ २५॥ उभपालिङ्गाधिकरण समासम् (५) उभयव्यपदेशावाहिकुण्डलवत् ॥ २६॥ (अधिकरण ६, सूत्राणि २६-२९) [410] मूर्तामूत्मिकस्याचित्प्रपञ्चस्य ब्रह्मणो रूपत्वम् 'हे पाव प्राणो कसे (२१) इत्यादिनोपदिश्यते। 'अथात आदेशो नेति नेति' ( २।३६) That verily, this seeing this ), the sage Vamadera realised - I have become Manu and the Sun (Br 1 4 10) etc, And the light, bliss etc, that are the nature of Brabman are experienced in the practice of contemplation activity of Vāmadeva and others Like that, in the case of those, who have practised contemplation being particularised by (qualities ) material formless etc, is also apprehended without distinction This (18) the sense || 24|| (The Sūtrakāra now ) winds up the topic Brahman being possessed of both characteristics - under discussion Therefore, owing to (being ) infinite, and in that way possessed of both ) the characteristics 1125 11 Therefore, by the reasons mentioned it has been established that Brahman is particularised by an infinite host of auspicious qualities for (only) in that case Brahman as possessed of both the characteristics becomes appropriate ॥2॥ Here ends the Ubhayalingadhikarana (5) But on account of reference to both, like the serpent and the coil 1261 (Adhikarana 6 Sutras 26-29) [410] Brahman being possessed of a form with the non senttent worldly existence consisting of the incarnate and formless is taught by • Two, versly, (are) the forms of Brahman (Br 231) etc By (the passage) *Now, the instruction -Net thus, not thus'' (Br 236) ·. . Para 410] श्रीभाष्यम् [८२६ इति मूर्तामूर्ताचिद्वस्तुरूपतया ब्रह्मण इयत्ता प्रतिषिध्यते। 'न ह्येतस्मादिति नेत्यन्यत्तरमरित' (बृ. २॥२६) इति, ब्रह्मणोऽन्यदुत्कृष्टं नास्तीति प्रतिपादितम् । तदुपपादनाय अय नामधेयं सत्यस्य सत्यामिति प्राणा वै सत्यं तेषामेष सत्यम्' (वृ. २६) इति प्राणशब्दनिर्दिष्टेभ्यश्चेतनेभ्योऽप्येप सत्यमिति कदाचिदपि ज्ञानादिसंकोचाभावादुक्तम् । तथा 'प्रधानक्षेत्रज्ञपतिर्गुणेशः' (श्वे. ६।१६) (पति विश्वस्यात्मेश्वरम्' (ना. १३११) 'नित्यो नित्यानां चेतनश्चेतनानाम्' (श्वे. ६।१३) दिश्रुतेश्चायमर्थोऽवगम्यते । तस्याचिद्वस्तुनो ब्रह्मरूपत्वप्रकार इदानी चिन्त्यते, ब्रह्मणो निदोपत्वसिद्धयर्थम्- किमस्याचिद्वस्तुनो ब्रह्मरूपत्वमहिकुण्डलन्यायन, उत प्रभाप्रभावतोरिवैकजातियोगेन, उत जीवस्येव विशेषणविशेष्यतयांशांशिभावेन ? इति । इह स्थाप्यमानं विशेषणविशेष्यभाव- मशीकृत्य the limit of Brahman is repudiated as being possessed of the form of non- -sentient entities and the material and formless; by (the passage) 'Not, Indeed beyond this, - not anything beyond exists ( Br. 2.3.6) is propounded that there is nothing superior to Brahman. For logically arguing it out, by (the passage ) * Then the name -- Saryasya satyam - (Truth of Truth) – Pranas (are), verily, Satya; of those this, Satya' ( Br. 2.3.6) is stated that this one is Satya beyond the sentient beings pointed out by the word Prāņa, on account of the absence of the contraction of knowledge etc., at any time. And similarly, by the Sruti (passages ) *The Master of Pradhāna and the Ksetra-knower, the Lord of qualities (Sve. 6-16) The Master of the unverse, the Lord of Atman (NA. 13.1) · Eternal of the eternals, sentient of the sentients (Sve. 6.13') etc., is understood this sense. And now is being considered as to how that non-sentient thing is the mode of being the form of Brahman, to establish that Brahman is free from blemish-( The alternatives are )- Is this non-sentient entity the form of Brahman in the manner of the serpent and the coil-or, by the association with one and the same universal, as of the lustre and the lustrous - or, by the relation of the part and the whole, by the relation of the qualification and the qualified as in the case of Jiva himself ? - Having admitted the relation of the qualification and the qualified that is being established here, in (tho Sutras) ·८२७] . ब्रह्मसूत्र-३.२.२७ [ Para 410 , 'प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोपाद' (प्र.स ११४॥२३) 'तदनन्यत्वमारम्भणशब्दादिभ्यः' (प्र. सू. २।१।१५) इत्यत्र सूक्ष्मचिचिवस्तुविशिष्टाब्रह्मणः स्थूलचिदचिद्विशिष्टस्योत्पत्तिरनन्यत्वं चोक्तम् । किं युक्तम् ? अहिकुण्डलवत्, इति । कुतः ? उभयव्यपदेशात् । 'मौवेदं सर्वम् (Z. ता. ५) 'आत्मैवेदं सर्वम्' (न. ता. ५) इति तादात्म्यव्यपदेशात्, 'हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुपिश्य नामरूपे व्याकरवाणि (छा. ६।३२) इति भेदव्यपदेशाचाहेः कुण्डलभावर्जुभाववत्तस्यैव ब्रह्मणः संस्थानविशेषा एवाचिद्वस्तूनि ॥२६॥ प्रकाशाश्रयवद्वा तेजस्त्यात् ॥ २७॥ वाशब्दः पक्षव्यावृत्त्यर्थः । ब्रह्मस्वरूपस्यैवाचिदूपेणावस्थाने भेदश्रुतयो ब्रह्मणोऽपरि- णामित्ववादिन्योऽपि बाधिता भवेयुः । अतो यथा तेजस्त्वेन प्रभातदाश्रययोभिंन्नयोरपि . . And the Prakıtz in conformity with the solemn declaration and the illustration (Bra.Su, I. 4.23) 'That (effect) not being different from that ( cause ) ourng to the word Arambhana etc. ( Bra.Su. II. 1-15) it has been stated here, that from the Brahman qualified by the subtle sentient and non-sentient entities, there is the origination of something qualified by gross sentient and non-sentient (entities), and also the non-difference.- What (is) proper ? Like the serpent and the coil. Whence ? Ubhayavyapadeśāt-- on account of the reference to both; on account of the reference to identity in ' Brahman alone (s) all this ' (Nr. Ta. 5) Aman alone, all this' (Nr. Ta.s) and on account of the reference to difference in Goodness! Entenng into these three dezties unth this Living Self. I would modify name and form' (Cha. 6-3-2) - like the state of coil, and the state of being straight, in the case of the serpent, the non-sentient entities are particular configurations of the same Brahman !! 26॥ But like light and its resort, owing to (their) being possessed of light || 27॥ The word Vā is for the purpose of turning away the (above) view. If the nature of Brahman itself abides in the form of the non-sentient, the Sruti passages speaking of difference and also those speaking of the non-transformation of Brahman would be stultified; therefore, just as there is the identity of lustre and its resort, although different, on account of (both of them) ·Para 410] श्रीभाप्यम् [८२० तादात्म्यम्, एवमचित्प्रपञ्चस्य ब्रह्मणो रूपत्वमित्यर्थः ॥२७॥ पूर्ववहा ॥ २८॥ वाशब्दः पक्षद्वयव्यावृत्त्यर्थः । एकस्यैव द्रव्यस्यावस्थाविशेपयोगेऽपि ब्रह्मस्वरूपस्यैवा- चिद्रूपत्वादुक्तदोपादनिर्मोक्षः। अथ प्रभातदाश्रययोरिवाचिद्रह्मणोर्ब्रह्मत्वजातियोगमा विवक्षितम्-एवं तर्हि, अश्व- त्वगोत्ववद्ब्रह्मापीश्वरे चिदचिद्वस्तुनोश्चानुवर्तमान सामान्यमिति सकलश्रुतिस्मृतिव्यवहारविरोधः पूर्ववदेव । अंशो नानाव्यपदेशात्' (प्र. सू. २१३१४२) 'प्रकाशादिवत्तु नैवं परः' (प्र. सू. २।३।४५) इति जीववत्स्थसिद्धयनहविशेषणत्वेनाचिद्वस्तुनो ब्रह्मांशत्वम् । विशिष्टवस्त्वेकदेशत्वेनाभेद- व्यवहारो मुख्यः। विशेषणविशेष्ययोः स्मरूपस्वभावभेदेन भेदव्यवहारोऽपि मुख्यः । ब्रह्मणो निर्दोषत्वं च रक्षितम् । तदेवं प्रकाशजातिगुणशरीराणां मणिव्यक्तिगुण्यात्मनः पृथसिद्धय- नहविशेपणतया यथांशत्वं तथेह जीवस्याचिद्वस्तुनश्च ब्रह्म प्रत्यंशत्वम् ॥ २८॥ being possessed of lustre, - thus Brahman bas a form with the paraphernalia of the non-sentient 1127 11 But as before. l128 1! The word Vā is for the purpose of excluding both the (above) views. Even though one and the same substance be associated with different states, the blemishes mentioned cannot be got rid of, on account of the nature of Brahman itself being non-sentient. If (it be said that) what is intended here is that there is only the association with the genus Brahman-hood in the case of the non-sentient and Brahman, as in the case of the lustre and its resort - Well, then because like horseness and bullness, Brahman will also be a generality persisting in īśvara and the sentient and the non-sentient entities, the contradiction with the statement (practice) in all the Srutis and the Smrtis, indeed, stands as before. Like the Jivan (the Sutras)- "A portion, on account of the reference as many ( Bra, Su. II. 3.42) . But like light etc, not thus the Highest' (Bra.su. II. 3.45) the non-sentient things are a portion of Brahman, because they are the qualification not fit to be separately established. The description of non-difference also is the main thing on account of that being the portion of a qualified tbing. And the description of the difference also is the main thing on account of the difference in nature and form of the qualification and the qualified. (In this way), Brahman being void of blemish is also guarded (kept in tact ). Therefore, in this way, just as light-generality, quality-body, being qualifcations not fit to be separately established, are the portion (respectively) of gem-individual, object possessed of quality and Atman, similarly bera Jiva and the non-sentient objects are a portion in respect of Brahman, 11 28 11 .

·८२९] ब्रह्मसूत्र-३.२.३० [Para 411 प्रतिषेधाच ॥ २९॥ 'स एष महानज मामाजरोऽमरर' (बृ. ४।४।२५) नास्य जरयेतज्जीयति' (छा. ८1१५) इत्यादिभिर्ब्रह्मणोऽचिद्धर्मप्रतिषेधाच्च विशेषणविशेष्यत्वेनैवांशांशिभाव इत्यर्थः। अतः सूक्ष्म- चिदचिद्वत्तविशिष्टं कारणभूतं ब्रह्म स्थूलचिदचिद्वस्तुविशिष्टं कार्यभूतं ब्रह्मेति कारणात्कार्य- स्यानन्यत्वं कारणभूतब्रह्मविज्ञानेन कार्यस्य ज्ञाततेत्यादि सर्वमुपपन्नम् । ब्रह्मणो निर्दोपत्वं च रक्षितम् । ब्रह्मणो निःपत्वेन कल्याणगुणाकरत्वेन चोभयलिङ्गत्वमपि सिद्धम् ॥२९॥ अहिकुण्डलाधिकरणं समातम् । (६) परमतः सेतून्मानसंवन्धभेदव्यपदेशेभ्यः ॥३०॥ (अधिकरण ७, सूत्राणि ३०-३६) [411] इदानीमस्मात्परस्माजगन्निमित्तोपादानरूपपरमकारणात्परब्रह्मणः परमपि किश्चित्तत्त्वमस्तीति, कैश्चिद्धत्वाभासैराशक्य निराकियतेऽस्योपास्यस्य निर्दोषत्वानवधिकाति- शयासंख्येयकल्याणगुणाकरत्वस्थेम्ने । And on account of the repudiation || 29॥ 'He, this great unbom Atman, ageless, immortal' (Br.44.25) 'Not by the old age of this. this becomes old' (Chat. 8.1.5) --And on account of the repudiation of non-sentient nature in the case of Brahman, by these etc., that is to say, there is the relation of the part and the whole, by the relation itself of the qualification and the qualified. Therefore, Brahman is the cause particularised by subtle sentient and non-sentient entities; Brahman is the effect particularised by gross sentient and non-sentient entities-and so, there is the pon.difference of the effect from the cause; by the knowledge of Brahman which is the cause, the effect is known, etc..-all this is quite in order. And (thereby) the blemishless-ness of Brahman is guarded against. And owing to Brahman being void of blemish and owing to its being the mine of auspicious qualities, Brahman being possessed of both the characteristics also is established |॥29॥ Here ends the Ahrkundalādhikarana (6) Something beyond (this) on account of reference to bridge, measure, connection and difference. 1130 11 ( Adhikarana 7, Sutras 30-36) [411] Now, having raised a doubt by several fallacious reasonings that there is some principle even beyond the Highest Brahman, this Higbest, the highest Cause, constituted of the instrumental and the material causes of the world, that is being repudiated for the purpose of the firm establishment of being free from blemish and being the mine of unlimited excessive, innumerable auspicious qualities, in the case of this object of worship (Brahman)- ·[८२० 1 ara 411 तत्रेयमाशवा-यदिदं परं ब्रह्माभयलिङ्गमेतस्मानिखिलजगत्कारणात्परमपि किञ्चित्त- त्वमस्ति कथम् । 'अथ य आत्मा स सेतुर्पिधृतिः' (छा ८४१) इत्यस्य परस्य सेतुत्वव्यपदेशात् । सेतुशब्दस्य च लोके कूलान्तरप्राप्तिहेती प्रसिद्धरितोऽ- न्यदनेन प्राप्यमस्तीति गम्यते । तथा एत सेतु तीवन्धिः सननन्धो भवति' (छा ८।४।२) इति तरितव्यता चास्याभिधीयते, अतश्चान्यत्माप्यमस्ति । उन्मानव्यपदेशाच्च, उन्मितं परिमितमिदं परं ब्रह्म चतुष्पाद्ब्रह्म (छा ३।१८) 'षोडशकलम्' (प्र.६१) इत्युन्मानव्यपदेशात् । स चायमुन्मानव्यपदेशस्तेन सेतुना प्राप्यस्यानुन्मितस्यास्तित्वं द्योतयति । तथा संबन्धव्यपदेशश्च सेतुसेतुमतोःप्रापकत्वमाप्यत्वलक्षणो दृश्यते 'अमृतस्प पर सेतु दुग्धेन्धनमिवानलम् ।' (श्वे ६।१९) अमृतस्यैष सेतुः (मु २।२।५) . . There this (is) the doubt-What is this Highest Brahman possessed of both the characteristics - even beyond this, the cause of the entire world, there is some principle How? On account of this Highest being referred to as a bridge in Now, what this Ātman, he ( 28 ) the bridge, the support' (Cha. 841) And on account of the word Setu being well-known in the world as the means of reaching the other bank, it is known that there is something to be reached by one, other than this In the same way, this one is mentioned as fit to be crossed over an (the passage) • Having crossed over this bridge, one being blind becomes non-bland ' (Cha. 842) For this reason also, there is something else to be reached And on account of the reference to the measure – Unmita — measured ( 15 ) this Highest Brahman on account of the reference to a measure in the passages) • Four footed (15) Brahman (Cha. 3 182) Possessed of sixteen paits (Pra 61) And that, this reference to the measure indicates the existence of something not measured and which is to be reached by that bridge. And likewise, the reference to the relation of the bridge and the thing to be reached by the bridge, is seen as characterised by the nature of one who leads and the nature of the thing to be reached, as in (the passages)- • The highest bridge of the immortal, like fire with the fuel all burnt up (Sve 6.19) This, the bridge of immortality' (Mu22.5) - ·८३१] ब्रह्मसूत्र-३.२.३१ [ Para 412 इति । अतश्च परात्परमस्ति । भेदेन च परात्परं व्यपदिश्यते 'परात्परं पुरुषमुपेति' (म. ३३२८) 'परासरं यन्महनो महान्तम्' (ना. १५) इति च । तथा 'तेनेदं पूर्ण पुरुषेण सर्वम् । ततो यदुत्तरतरं तदरूपमनामयम् ।' (वे. ३०९-१०) इति । अत एभ्यो हेतुभ्यः परस्माद्रह्मणः परमपि किञ्चिदस्तीति गम्यत इति ।। ३०॥ [412] एवं प्राप्ते, अभिधीयते- सामान्यात्तु ।। ३१॥ तुशब्दः पक्षं व्यावर्तयति । यत्तावदुक्तं सेतुत्वव्यपदेशात्परात्परमस्तीति, तन्नोपपद्यते । न घयमत्र किञ्चित्माप्यं प्रति सेतुरुच्यते, 'एषां लोकानामसंभेदाप' (छा. ८४१) इति सेतुसामान्येन सर्वलोकासंकरत्वश्रुतेः। सिनोति-बध्नाति, स्वस्मिन्सर्वं चिदचिद्वस्तुजातम- संकीर्णमिति सेतुरुच्यते, 'एत सेतुं ती. (छा. १२) इति तरतिश्च प्राप्तिवचनो यथा वेदान्त तरति, इति ॥ ३१॥ . And therefore, there is the highest beyond (this) Highest. And something higher than the Highest is indicated separately in the passages ) • Hegoes to the highest Purusa beyond the high ' (Mu.3.2.8) • The high beyond the high-what the great beyond the great (Na-1-5) Likewise in "By that, all this is filled by the Purusa, 'And what is still further beyond that, that us the formless, free from disease." (Sve. 3-9-10) Therefore, from these reasons, it is known that there is something even beyond the Highest Brahman || 30 ।। [412] This (prima-facie view ) being reached, it is stated- But on account of a general (description) H311 The word Tu (but) turns away the (above) view. What, for the matter of that, has been stated there is something beyond the highest, on account of the reference to its being the bridge - that is not proper. Not indeed, is this bridge here spoken of as referring to sometbing to be reached : on account of the Sruti (passage ) speaking of the absence of the confusion of the various worlds by referring to it as a bridge in general in • For the ron-encroachment (non-breaking) of these worlds' (Cha. 8.41) Sinoti, binds within; (Brahman) is called Setu as within it the entire aggregate of sentient and non-sentiententities, is not scattered pell-mell In (the passage) • Having crossed over this bridge (Cha. 8-4.2) (the word) Tarati is in the sense of reaching as in-He crosses over (becomes an expert in ) the Vedānta | 31 11 ·1 ara 41. [८२२ । , . , बुद्धयर्थः पादवत् ॥३२॥ योऽयं 'चतुष्पादब्रह्म (छा ३११८०२) 'षोडशकलम्' (प्र ६१) ‘पादोऽप विश्वा भूतानि' (ते आ. ३१०) इत्युन्मानव्यपदेशः, स बुद्धयर्थः, उपासनार्थ । 'सत्य ज्ञानमनन्त ब्रह्म' २११) इत्यादिभिर्जगत्कारणस्य ब्रह्मणोऽपरिच्छिन्नत्वावगमात्, स्वत उन्मितत्वासंभवात् । जगत्कारणत्वं हि तस्यैव श्रूयते 'तस्माद्दा एतस्मादात्मन आकाश सभूत' (तै २११) 'सोऽकामयत बहु स्या प्रजायेय' (ते २१६) इति । अतो यथा 'वाक्पाद प्राण पादश्चक्षुष्पाद. (छा. ३११८०२) इत्यादिना ब्रह्मणो वागादिपाव्यपदेश उपासनार्थ , एवमयमपि ॥ ३२ ॥ [413] स्वयमनुन्मितस्य कथमुपासनार्थतयाप्युन्मानसंभवः तत्राह- स्थानविशेपात्प्रकाशादिवत् ॥३३॥ world, For the sake of worship, as the foot 132 11 This reference to measure in • What this four-footed one, Brahman (Cha 3182) • Possessing sixteen parts (Pra 61) 'His one foot, all beings' (Tai A 3 10) --that is (in respect ) of Buddhi for the sake of worship on account of the impossibility of Brahman being measured in its own nature, because Brahman which is the cause of the world is known to be unlimited from • Existence, Knowledge, Infinite Brahman (Tar 2.1) etc. For, that alone is known in the Srutt (passages) as the cause of the • From that, tenly. from this Atman, Akasa as originated' (Tai 21) • He desired - May I be many, may I procreate (Ta126) Therefore, just as in (the passage) Vāk, foot, Prāna, foot, eye foot (Cha. 3.182) etc, the reference to speech etc, as being the foot of Brahman, is for the purpose of worship, so also, this (reference is for the same ) || 32 || [ 413] How can there be the possibility of a measure even for the sake of worship, in the case of something which is by itself immeasurable ? There (the Sutrakāra) says- On account of the particular places, like light etc ||33॥

·८३३] ब्रह्मसूत्र-३.२.३५ [ Para 414 पिरात्परं पुरसम् प्रतिपन्नवागादिस्थानविशेषरूपोपाधिभेदात्तत्संबन्धितयोन्मितत्वानुसंधानं संभवति । यथा प्रकाशादेविततस्य वातायनघटादिस्थानभेदैः परिच्छिद्यानुसंधानसंभवः, इत्यर्थः ।। ३३ ।। उपपत्तेश्च ॥३४॥ यदुक्तम्- 'अमृतस्येष सेतुः' (मु. २५) इति प्राप्यमापकसंवन्धव्यपदेशात्प्रापकात्परं प्राप्यमस्तीति-तन्न, प्राप्यस्य परमपुरुषस्य स्वप्राप्ती स्वस्यैवोपायत्वोपपत्तेः । नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेष वृणुते तेन लभ्यत्तस्यैष मात्मा विगुते तनुं साम् ॥' (मु ३२६३) इति, अनन्योपायत्वश्रवणात् ॥३४॥ तथान्यप्रतिपधात् ॥ ३५॥ [414] यत्पुनरुक्तम्- 'ततो यदुत्तरतरम् (थे. १०) (मु. ३२२८) 'अक्षरासरतः परः (मु. २०१२) इत्यादिभेदव्यपदेशात्परात्परमस्तीति--तन्नोपपद्यते, तत्रैव ततोऽन्यस्य परस्य प्रतिषेधात् , On account of the difference of the limiting adjuncts of the nature of particular places, speech etc., that have been secured, there is possible the application of measure (to Brahman), on account of its connection with them. -- Just as in the case of light etc., spread over, there is the possibility of application to objects limited by the difference in places, window, jar etc. 1133 11 And on account of propriety 11 34 II As to what has been stated-in (the passage) . Thus, the bridge of immortality' (Mu. 2-2.5) on account of the reference to the relation of something reached and something leading to it, there is something to be reached beyond what leads to it, That (is) not (so), because it is proper that in the case of the highest Purusa who is to be reached, he alone should be the means to reach him, on account of the mention by the śruci of no other means in 'This Atman is not to be secured by lectures, nor by intellisenice, nor by abundant learningi whom alone this one chooses, by him is he to be secured, to him this Aiman lays bare his body.' ॥34॥ (Afu.3-2-3 Similarly on account of the repudjation of the other. 1135 [414] As to what again has been said that on account of the reference to difference etc., in • IVhat is further besond that' (Sre. 310) 'The highest Purusa beyond the highest ' (Mu.3.2.8) • The one beyond the imperishable highest' (Mu.2-1-2) therc is something highest beyond thc Highest. That is not proper, becausc there itself there is the repudiation of any otber beyond that, in (the passage ) +-- ·Para 414] श्रीभाष्यम् [८३४ 'यस्मात्परं नापरमास्ति किश्चित् । यस्मान्नाणीयो न ज्यायोऽस्ति कश्चित् ॥' (श्वे. ३६९) इति । यस्मादपरं परं नास्ति किञ्चित् । न केनापि प्रकारेण परमस्तीत्यर्थः। तथान्यत्रापि 'न ह्येतस्मादिति नेत्यन्यत्सरमस्ति' -(. २॥३॥६) इति नेति निर्दिष्टादेतस्माब्रह्मणोऽन्यत्परं न हस्तीत्यर्थः । तथा न तस्येशे कश्वन तस्य नाम महद्यशः।' (ना. १२) इति । तद्धि जगदुपादानकारणतयानन्तरमुक्तम् 'सर्वे निमेषा जज्ञिरे विद्युतः पुरुषादधि ।' (ना. १।२) स आपः प्रदुधे उभे इमे (ना. १२) इत्यादिना। 'अभ्यः संभूतो हिरण्यगर्भ इत्यो । (ना. १३) इति च जगत्कारणं पुरुपमेनं प्रत्यभिज्ञापयति । ततो यदुत्तरतरम्' (श्वे. ३११०) इति, किमुच्यते ? इति चेत्-पूर्वत्र 'वेदाहमेतं पुरुषं महान्तमादित्यवर्ण तमसः परस्नात् । तमेव विदित्वाति मृत्युमेति नान्यः पन्था विद्यतेऽयनाय ॥' (श्वे ३८) Beyond which there is nothing else whatsoever, than whom there is no one smaller, nor greater erther' (Sve. 3.9) --Beyond which nothing else whatsoever exists - that is to say, nothing beyond in any manner whatsoever. Similarly, elsewhere also. in (the passage). "Not indeed beyond this, not anything else exists beyond' (Br.2.3.6) - not, indeed, is there anything beyond this Brahman pointed out by Neti- This (is) the sense. Similarly in (the passage)-- No one is its controller; its name is Mahadyasas (Na. 1-2) and that is later spoken of as being the material cause of the world in . All the moments (blinkings ) were produced from the hghtning, Purusa ( Na. 1.2) • He malked the waters, both these.' (Na. 1-2) etc. And (the passage) • Hıranyagarbha originated from waters - thus eight' (Na. 1-3) also, puts one in mind of this purusa being the cause of the world. If (it be asked),-what is then stated in • What is further besond him (Sve. 3-10) -(The answer is)-Having taught earlier in (the passage)- I know this Purusa, great, of the lustre of the Sun, beyond Tamas; having known him alone, one transcends death: no other path (exists) for salvation (Sve. 3.8) -- .

·८३५] ब्रह्मसूत्र-३.२.३५ [Para 414 इति परस्य ब्रह्मणो महापुरुपस्य वेदनमेवामृतत्वसाधनम्, नान्योऽमृतत्वस्य पन्या इत्युपदिश्य, तदुपपादनाय 'यस्मात्परं नापरमस्ति किश्चिद्यस्मानाणीयो न ज्यायोऽस्ति काचित् । वृक्ष इव स्तब्धो दिवि तिष्ठत्येकरतेनेदं पूर्ण पुरुषेण सर्वम् ।।' (वे. ३१९) इति पुरुषस्य परतरत्वं तद्व्यतिरिक्तस्य परत्वासंभवं च प्रतिपाद्य, 'ततो यदुत्तरतरं तवरूपमनामयम् । प एतद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेषापियन्ति ।' (श्वे. ३११०) इति पूर्वोक्तमर्थ हेतुतो निगमयति-यदुत्नरतरं पुरुपतत्त्वं तदेवारूपमनामयम्, यतस्ततो ये तत्पुरुषतत्त्वं विस्त एवामृता भवन्ति, अथेतरे दुःखमेवापियन्तीति, अन्यथोपक्रमविरोधो- ऽनन्तरोक्तविरोधश्च । 'परात्परं पुरुषमुपैति दिव्यम्' (मु ३।२६८) इत्यपि पूर्वत्र 'अक्षरात्परतः परः (मु. २१११२) इत्यक्षराव्याकृतात, यः परः समष्टिपुरुषस्तस्मात्परो योऽदृश्यत्वादिगुणकः सर्वज्ञः परमपुरुषः, स एवेहापि परात्परः, इति समष्टिपुरुषात्परत्वेनोच्यते ॥३५॥ , that the knowledge itself of the Highest Brahman, the great Purusa, is the means of immortality; there is no other path for immortality; and having propounded for reasoning out in • Beyond whom, there is nothing else-no one, smaller or bigger exists; unmoving like a tree, he alone stays in heaven, by that Puruşa is this all full' (Sve. 3.9) that the Purusa being higher and the impossibility of anything else being beyond that, (the Sruti) concludes the subject-matter mentioned before with reasons, in (the passage) * What is still further beyond that. that (is) formless, free from disease; those who know this, they become immortal and the others go to misery alone, (Sve. 3-10) what the entity viz. Purusa, the higher, that alone (is) formless, free from disease; because, beyond that, those who know that entity viz. Puruşa they alone becomc immortal and others go to misery alone, otherwise, there would be conflict with the introduction and conflict with what follows. Even in (the passage )- ' He reaches the shining Purusa, highest beyond the highest : (Mu.3.2.8) who is the cosmic Puruşa beyond the imperishable Unmanifest described before in (the passage)- Highest beyond the imperishable (Mu.2.1-2) one, who is beyond that. possessed of the qualitics, invisibility etc. omniscient, the highest Purusa, - that same is here also spokea of as Parātpara (highest beyond the highest) as being beyond the highest cosmic Purusa || 5 || १०५ .

·Para 414] श्रीभाप्यम् [८३६ अनेन सर्वगतत्वमायाशब्दमादिभ्यः॥३६॥ अनेन ब्रह्मणा सर्वगतत्वं सर्वस्य जगतो व्यातत्वम्, आयामशब्दादिभ्यः-सर्वव्याप्ति- वाचिशब्देभ्योऽवगम्यमानमस्मात्परं नास्तीत्यवगमयति । आयामशब्दस्तावत् 'तेनेद पूर्ण पुरुषेण सर्वम्' (श्वे ३९) यच किञ्चिजगत्यस्मिन्दृश्यते श्रूयतेऽपि वा। अन्तर्बहिश्च तत्सर्व व्याप्य नारायण स्थित ॥ (ना ११) 'नित्य विभु सर्वगत सुसूक्ष्म यदूतपोनि परिपश्यन्ति धीरा ।' (मु १५११६) इति । आदिशब्दात ब्रह्मैवेद सर्वम् (नृ ता ५) 'आत्मवेद सर्वम् । (नृ ता ५) इत्यादयो गृह्यन्ते । अत इदं परं ब्रह्मेव सर्वस्मात्परम् ॥ ३६ ॥ पराधिकरण समाप्तम् (७) फलमत उपपत्तेः ॥ ३७॥ ( अधिकरण ८, सूत्राणि ३७-४०) [415] उक्तमुपासिसिपोपजननार्थ जीवस्य सर्वावस्थासु सदोषत्वं प्राप्यस्य च परमपुरुपस्य निर्दोषत्वं कल्याणगुणाकरत्वं सर्वस्मात्परत्वं च । अत परमुपासनं विवक्षन्नु- . All being pervaded by this, on account of the word Ayama (pervading ) etc. || 36 ।। Anena-by Brahman, Sarvagatatvam - the whole world being pervaded. Āyāmasabdădıbhyah -- from the words denoting the pervading of all -(Sarvagatatva) known from these, makes one comprehend that there is nothing beyond this -- As to the Āyāma-Sabda, (there are the following passages ) . By that Purusa is this all full' (Sve 39) · And whatever is seen or even heard in this world, inside and outside -- having peryaded all that Nārāyana stays on (Na 116) • Eternal, all-pervading. all-gong, extremely subtle, what is the source of beings - the unse perceive all round" (Mul.16) - By the word Adi are (to be) taken (the passages) • Brahman alone, all this ' (Nr Tas) • Atman alone, all this ' (Nr Tas) etc Therefore, this Highest Brahman, itself is beyond ali 113611 Here ends the Parādhikarana (7) The fruit from this, on account of reasonableness. 1 37 il (Adhikarana 8, Sutras 37-40) [415] It has already ) been stated that the Jiva is in all the states, full of blemish and that the highest Purusa who is to be reached is free from blemish, that he is the mine of all auspicious qualities, and is beyond all, in order to produce a desire for worship. After this, now he (the Sūtrakāra) ·- ८३७] ब्रह्मसूत्र-३.२.३९ [ Para 416 पासीनानां परस्मादेवास्मात्पुरुपात्तत्मातिरूपमपवर्गाख्यं फलम्, इति संपति ब्रूते । तुल्यन्याय- तया शास्त्रीयमैहिकमामुमिकमपि फलमत एव परस्मात्पुरुपाद्भवतीति, सामान्येन फलमत इत्युच्यते। कुत एतत् ? उपपत्तेः । स एव हि सर्वज्ञः सर्वशक्तिमहोदारो यागदानहोमादिभिरुपा- सनेन चाराधितः, ऐहिकामुष्मिकं भोगजातं स्वस्वरूपावातिरूपमपवर्ग च दातुमीष्टे । न ह्यचेतनं कर्म क्षणध्वंसि कालान्तरभाविफलसाधनं भवितुमर्हति ॥ ३७॥ श्रुतत्वाच ॥३८॥ 'स वा एप महानज आत्मान्नादो वसुदानः' (वृ. ४।४।२४) एष ह्येवानन्दयाति' (ते. २७) इति भोगापवर्गरूपं फलमयमेव ददातीति हि श्रूयते ॥ ३८॥ [416] संप्रति पूर्वपक्षमाह- धर्म जैमिनिरत एव ॥ ३९॥ अत एव, उपपत्तेः शास्त्राच्च यागदानहोमोपासनरूपधर्ममेव फलप्रदं जैमिनिराचार्यो मन्यते । लोके हि कृप्यादिकं कर्म दानादिकं च कर्म, साक्षाद्वा परम्परया वा स्वयमेव फलdesirous of describing the worship says that the fruit (of the worship) of the nature of reaching that ( highest Pūruşa ), called salvation is from this highest Puruşa a lone, in the case of the worshippers. The fruit mentioned in the Šāstra, belonging to this world as well as to the hereafter comes from this very bighest Puruşa, owing to the situation being common (owing to the common state of things); and so, Phalamatah is spoken of in a general way. Whence this? On account of propriety; for, that same omniscient, 'all-powerful, extremely liberal one, when propitiated with sacrifices, gifts and oblations etc., and with the worship, is the master to dispense the aggregate of enjoyments belonging to this as well as to the other world-and salvation of the form of the attainment to his own nature. Not indeed does the non-sentient Karman perishing in a moment, deserve to become the means of the fruit that is to accrue after a lapse of time, 1371 And on account of the mention in the śruti 11381 For, it is mentioned in the śruti that this one alone gives the fruit of the nature of enjoyment and salvation- He, rerily, this great unborn Aman, the giver of food, the giver of wealth (Br.4.4.24) • This one alone causes delight' (Tai. 2-7) ।।33B [416] Now (the Sutrakara states) the prima-facie view-- Dharma (says) Jaimini, for this very reason, ||39॥ Ata eva-On account of the propriety and on account of the Sastra, the preceptor Jaimini thinks that Dbarma alone of the nature of sacrifices, gifts, oblations and worship is the giver of fruit: for, in the world, Karman such as an agricultural operation and Karman such as the giving of gifts etc., are seen to be the means of the fruit of their own accord, either directly or indirectly.

·Para 416] श्रीभाष्यम् [८३८ साधनं दृष्टम् । एवं वेदेऽपि यागदानहोमादीनां साक्षात्फलसाधनत्वाभावेऽपि परम्परयापूर्वद्वारण फलसाधनत्यमुपपद्यते । तथा, यजेत स्वर्गकामः-इत्यादिशास्त्रमपि सिपाधयिपितस्वर्गस्य कर्तव्यतया यागाद्यभिदधत्, अन्यथानुपपत्त्या, अपूर्वद्वारेण फलसाधनत्वमेव गमयति ।। ३९॥ पूर्वं तु बादरायणो हेतुव्यपदेशात् ॥ ४०॥ [417] तुशब्दः पक्षब्यावृत्त्यर्थः। पूर्वोक्तं परमपुरुषस्यैव फलप्रदत्वं भगवान्बाद- रायणो मन्यते । कुतः ? हेतुव्यपदेशात् । यज देवपूजायाम्, इति देवताराधनभूतयागादावाराध्य- भूताग्निवाय्वादिदेवतानामेव तत्तत्फलहेतुतया तस्मिंस्तस्मिन्नपि वाक्ये व्यपदेशात् 'वायव्यं श्वेतमालभेत भूतिकामो वायुर्वै क्षेपिष्टा देवता वायुमेव स्वेन भाग- धेयेनोपधावति स एवैनं भूतिं गमयति' (ते. सं. २।१।१) इत्यादिषु । कामिनः सिपाधयिषितफलसाधनत्वप्रकारोपदेशोऽपि विध्यपेक्षित एवेति, नातत्परत्व- शङ्का युक्ता। एवमपेक्षितेऽपि फलसाधनत्वप्रकारे शब्दादेवावगते सति, तत्परित्यागमश्रुतापूर्वादि- Thus, even in the Vedas, even though sacrifices, gifts, offerings etc., are not the direct means of the fruit, their being the means of the fruit indirectly through the Apurva (Unseen) is appropriate. In the same way, the Sastric passage-One desirous of heaven should sacrifice-etc., mentioning sacrifices etc, as fit to be performed by one desirous of accomplishing the heavenly world, does make one understand that it (Karman ) alone is the means of the fruit through the Apūrva, it not being accounted for otherwise. 139 11 But, the former (says) Badarayana, on account of the . reference to the producing cause. 140 ! [417] The word Tu (but) is for turning away the (above) view. His Holiness Badarāyana thinks that the highest Purusa himself is the giver of fruit, as mentioned before. Whence? Hetuvyapadeśāt- because there is the reference even in the various passages, to the deities, fire, wind etc. alone that are to be propitiated in the sacrifices etc., that involve the worship of the deities in accordance with (the etymological meaning of) the root Yaj meaning -to worship the gods, ,-as being the producing cause in respect of the various fruits- One desirous of prosperity should slaughter the white (horse) to Vāyu (Wind)- Vāyu, verily, is (the) surftest deity. He runs to Vāyu himself. with his fortune, He alone makes this one attain to prosperity.' (Tai. Sam. 2-1-1) । etc, Inasmuch as the teaching also about the mode of being the means of the fruit desired to be accomplished, in the case of one longing for it, stands certainly in need of an injunction - thus the doubt about its referring to something else is not proper. Thus, when the mode also about being the means of the fruit that is desired, is known from the word (of the śruti) itself, persons honouring the means of proof do not tolerate abandoning that and fancying the Unseen, etc., ·, . ८३९] ब्रह्मसूत्र-३.२.४० [ Para 417 परिकल्पनं च प्रामाणिका न सहन्ते । लिङ्गादयोऽपि देवताराधनभूतयागादेः प्रकृत्यर्थस्य कर्तृ- व्यापारसाध्यतां व्युत्पत्तिसिद्धां शब्दानुशासनानुमतामभिधति, नान्यदलौकिकमिति प्रागेव, उक्तम् । तदेवम् 'वायुर्वं क्षेपिष्टा देवता' (ते. सं २०११) इत्यादिशब्दाद्वाय्यादीनां फलप्रदत्वमवगम्यते । वाय्वाधात्मना च परमपुरुष एवाराध्यतया फलप्रदायित्वेन चावतिष्ठते, इति श्रूयते 'इष्टापूर्ते बहुधा जात जायमानं विश्वं विति भुवनस्य नाभिः । तदेवाग्निस्तद्वायुस्तत्सूर्यस्तदु चन्द्रमाः॥ (ना. १२) इति । अन्तर्यामित्राह्मणे च 'यो वायो तिष्ठन् ...यस्य वायुः शरीरम्' (वृ. ३७) 'योमो तिष्ठन (३७५) 'य आदित्से तिष्ठन्' (३९) इत्यादि श्रूयते । स्मर्यते च यो यो यां या तनुं भक्तः श्रयापिनुमिच्छति । तस्प तस्या चलां श्रद्धा तामेव विदधाम्यहम् ॥ not mentioned in the śruti. It has already been stated that the injunctive mood etc., mention that the meaning of the root of Yāga ( sacrifice ) etc.. which involves the worship of the deities, is to be accomplished by the operation of the agent, is proved by etymology and is favoured by the rules of grammar, and not anything else that is not mundane.--Thus in this way, from the Word (the Śruti), .Wind, verily, (is) the surftest deity' (Tai. Sam.2.1.1) etc., Wind and others are known to be givers of fruit. And that the highest Purusa alone remains as the giver of fruit, being fit to be worshipped as he is the Ātman of Vāyu etc, is mentioned in the śruti- * He, the navel of the universe, supports sacrifices, pious deeds etc, the universe, produced or being produced in various ways-that same (15) Agn; that, Vāyu, that, the Sun: that, verily, the Moon.' (Na. 1-2) And in the Brāhmana passage dealing with the inner Controller, is mentioned in the Sruti- Who, abiding in Väyu ..whose body (15) Vãyu' (Br.3-7-7) Who, abrding in Agm' (Br.3-7.5 Who, abiding in the Sun (Br. 3.7.9) etc. And it is mentioned in the smrti Whosoz ver devotee, wishes to worship through fauth, whatsoever form, I endow him with that necessary form faith itself. - ·Para. 417] श्रीमाप्यम् [८४० स तया श्रद्धया युक्तस्तस्पाराधनमीहते । लभते च ततः कामान्मयेव विहितान् हि तान् ।' (गीता ॥२१-२२) इति। 'अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च (गीता ९।२४) इति । प्रभुरिति फलप्रदायीत्यर्थः । 'देवान्देषपजो यान्ति मन्दता यान्ति मामपि।' (गीता ॥२३) 'यान्ति मद्याजिनोऽमि माम् ' (गीता ९।२५) इति च । लोके च कृप्यादिभिर्विचित्ररूपान्द्रव्यविशेषान्संपाय, ते राजानं भृत्यद्वारेण साक्षा- द्वार्चयन्ति । अचिंतश्च राजा तत्तदर्चनानुगुणफलं च प्रयच्छन्दृश्यते । वेदास्त्वतिपतितसकले. तरप्रमाणसंभावनाभूमि निरस्तसमस्ताविधादिदोपगन्धं स्वाभाविकानवधिकातिशयापरिमितो. दारगुणसागरं पुरुषोत्तमं प्रतिपाय, तदाराधनरूपाणि च यागदानहोमात्मकानि, स्तुतिनमस्कार- कीर्तनार्चनध्यानानि च तदाराधनानि, तदाराधितात्परस्मात्पुरुषाद्भोगापवर्गरूपं फलं व वदन्तीति सर्व समासम् ॥ ४०॥ फलाधिकरणं समाप्तम् (८) इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाष्ये तृतीयाध्यायस्य द्वितीयः पादः॥२॥ Endowed with that faith, he desires to propitiate that; and thereupon secures his longings, verily, prescribed by me alone.' (Gita 7-21-22) And 'For, I am the enjoyer of all sacrifices and the Lord (of them) as well. (Gita 9:24) Prabhuh-the giver of fruit, that (is) the sense. And "The worshippers of the gods go to the gods: my worshippers go to me alone (Gita 7:23) Those sacrificing unto me, also, go to me (Gita 9:25) In the world also, (people ) having secured particular objects of various forms by agricultural operations etc., worship the king by them through the servants, or directly. And the king. (thus) worshipped, is seen to be giving fruit in conformity with the kind of worship offered. But the Vedas having described the Puruşottama who has transcended the possible jurisdiction of all other means of proof, who is with even the tinge of every blemish, Avidyā etc.. removed, the ocean of natural, endless, excessive, unlimited, liberal qualities, speak of the (Karmans) constituted of the sacrifices, gifts, offerings, etc.. taking the form of his worship, and (various kinds of ) worship of himpraise, salutation, glorification, worship, meditation, and the fruit of the nature of enjoyment and salvation from the highest Purusa worshipped by them-so, everything is reasonable, i 40 11. Here ends the Phalādhikarana (8) Here ends the Second Quarter of the Third Chapter in the Commentary on the Sarirakamimāṁsā, composed by the Illustrious Resered Rāmánuja.

·तृतीयाध्याये तृतीयः पादः। सर्ववेदान्तप्रत्ययं चोदनायविशेषात् ॥ १॥ (अधिकरण १, सूत्राणि १-५) [418] उक्तं ब्रह्मोपासिषोपजननाय वक्तव्यं ब्रह्मणः फलदायितापर्यन्तम् । इदानी ब्रह्मोपासनानां गुणोपसंहारविकल्पनिर्णयाय विद्याभेदाभेदचिन्ता प्रस्तूयते। प्रथमं तावदेकस्या वैश्वानरविद्यादिकाया अनेकशाखासु श्रूयमाणायाः किमेकविद्याश्वम्, उत विद्याभेदः ? इति चिन्त्यते। अविशेषपुनःश्रवणस्य प्रकरणान्तरस्य च भेदकत्वाच्छाखान्तरे चोभयोरवर्जनीय- त्वाद्विद्याभद इति प्राप्तम् । अत एव 'तेषामेवेतां ब्रह्मविद्यां वदेत शिरोव्रतं विधिवद्येस्तु चीर्णम्' (मु. ३।२।१०) इति शिरोव्रतवतामाथर्वणिकानामेव विद्योपदेशनियम उपपद्यते। विद्यैक्ये हि विद्याङ्गस्य शिरो- व्रतस्यान्येपामपि शाखिनां प्राप्तेनियमो नोपपद्यते। Third Quarter of the Third Chapter What is understood from all the Vedāntas, on account of the directive etc, being non-different ||1|| (Adhikarana 1, Sutras 1-5) [418] What had to be said for producing a desire to worship Brahman, right up to Brahman being the giver of fruit, has been (already ) stated. Now, the discussion about the difference and non-difference of the Vidyas, is mooted in the case of (the different kinds of ) worships of Brahman, for the purpose of deciding the optional inclusion of the qualities. First, for the matter of that, it is considered whether in the case of the same Vaišvānara- Vidyā etc., being mentioned in the śruti in various recensions, there is one Vidyä or different Vidyās. Because, the repeated mention in the Śruci without any difference and the context being different, make for difference, and because both these are upavcidable in another recension, there is the difference in the Vidyās -- This (prima-facie view) is reached. For this very reason, the restriction regarding the teaching of the Vidyā is appropriate in the case of the students of the Atharvaveda alone, observing the vow of carrying the fire on the head, as (in the passage) - • For them alone, one should expound this Brahmavidya, by whom has been properly observed the vow of carrying the fire on the head. (Mu. 3-2-10) For, if the Vidyā was to be one, the Sirovrata, a factor of the Vidyā, would have to be accepted by students of other recensions as well - so, the restriction would not be appropriate. - ·Para 418] श्रीभाप्यम् [૮૪૨ एवं पाते, उच्यते- सर्ववेदान्तप्रत्ययम्, एकमुपासनमिति । कुतः? चोदनाविशेषात् । चोदना तावत, उपासीत, विद्यात्, इत्येवंजातीयको धास्वर्थविशेपविधिः । आदिशब्देन 'एक वा संयोगरूपचोदनाख्याविशेषात्' (जै. सू. २१४१९) इति कर्मकाण्डशाखान्तराधिकरणसूत्रोक्ताः संयोगरूपाख्या गृहान्ते। एषां चोदनादीनाम- विशेपासैवेय विद्येति शाखान्तरे प्रत्यभिज्ञायते । तथाहि - छान्दोग्यवाजसनेयकयोः 'देवानरमुपास्ते' (छा. ५१११, श. प्रा. १०६।११११) इति चोदना तावदेकरूपा, विदिपर्यायस्योपासेनिर्देशात्। वेधैकनिरूपणीयस्वरूपस्योपासनस्य वेद्यभूतवैश्वानरैक्यापमप्यविशिष्टम् । आख्या च वैश्वानरविद्येत्यविशिष्टा । फलसंयोगोऽप्यु- भयत्रापि ब्रह्मप्राप्तिरूपोऽविशिष्टः। अत एभिः प्रत्यभिज्ञानाच्छाखान्तरेऽपि विद्यक्यम् ॥१॥ [419] यत्तूक्तम्- अविशेषपुनःश्रवणात्मकरणान्तराञ्च विधेयभेदप्रतीतेर्न विद्येक्यमिति, तदनुभाष्य परिहरति- , This (prima-facie view) being reached, it is stated (in reply)- There is only one worship-what is understood from all Vedāntas. Whence ? On account of the non-different directive etc. The directive, for the matter of that, is a special injunction involving the root-meaning as homogeneous with expressions like one should worship, one should know-By the word Adi are to be understood (factors such as) the connection, form, and name mentioned in the Sūtras in the topics of other recensions of the Karmakāņda, as in • Or one, on account of the connection, form, directive, name. being non-different' (Jai. Su. 2.4.9) - on account of the directive etc., being non-different, it is recognised in another recension, that this is that same Vidyā Thus (to explain the same) In the Chandogya and the Vājasaneyaka recensions, the directive, for the matter of that, is the same One worships the Varšvānara' (Chā. 5-11; Sa-Brā. 10.6•1•11) on account of the use of the root Upās, the synonym of Vid. The form of the worship the nature of which is to be pointed out, as the one to be known, is also not different, on account of the oneness of Vaišvānara," the object to he known And the name viz. Vaisvānara-Vidyā is the same. The connection with the fruit of the form of reaching Brahman in even both is not different, Thus, on account of the recognition of these indications), there is the oneness of Vidya even in the other recension. ||1|| [419] As to what has been stated that because there is the mention once again without any difference, and there is a separate context, there is apprehended the difference of the object of injunction-and so, there is no oneness of the Vidgās -(the Sūtrakāra) refutes, having commented upon that, ·८४३] ब्रह्मसूत्र-३.३.३ [ Para 420 भेदान्नेति चेदेकस्यामपि ॥२॥ अविशेषपुनःश्रुत्या प्रकरणान्तराञ्च विधेयभेदान्न विथै क्यमिति चेत्, एकस्यामपि विद्यायां प्रतिपत्तृभेदात्पुनःश्रुतिः प्रकरणान्तरं चोपपद्यते। यत्र ोकस्मिन्प्रतिपत्तरि पुनःश्रुतिः प्रकरणान्तरं च विद्यते, तत्रान्यथानुपपत्त्या विधेयभेदाद्विद्याभेदः। प्रतिपतृभेदे तु तत्प्रतिपत्त्यर्थ- तया पुनःश्रुत्यायुपपत्तेस्तत्र न विधेयान्तरसंभवः ॥२॥ [420] यच्चोक्तम्-- शिरोव्रतवतामाथर्वणिकानामेव विद्योपदेशनियमदर्शना- द्विद्याभेदः प्रतीयत इति-अत्राह- स्वाध्यायस्य तथावे हि समाचारेधिकाराच्च सववच्च तन्नियमः ॥३॥ नैतदस्ति शिरोव्रतोपदेशनियमदर्शनं विद्याभेदं द्योतयतीति, शिरोव्रतस्य विद्याङ्गत्वाभावात् । स्वाध्यायस्य तथात्वे हि तन्नियमः । स्वाध्यायस्य तथात्वसिद्धयर्थ तज्जन्यसंस्कारभाक्त्व- सिद्धयर्थं हि शिरोव्रतोपदेशनियमो न विद्यायाः। कुत एतत् ? If (it be argued ) No, on account of the difference ( we reply ) - -even in the case of one (Vidya) ॥2॥ If it be argued that there is no sameness of the Vidyā on account of the difference of the object of injunction, owing to the mention in the Śruti again, of no difference, and the context being different-(we reply) - Even in the case of one and the same Vidyā, the mention again in the Śruti, the separate context — these are appropriate on account of the person learning that being different. For, where, the student being the same, there is the mention in the Śruti again, and a separate context, - there the thing being not capable of being accounted for otherwise, there is the difference of Vidyās, on account of the difference of the object enjoined. But, when the students are different, the mention in the Sruti again, etc., being accounted for by serving the purpose of comprehension by them, there is no possibility of another to be enjoined 11211 [420] As to what has been said that the difference of Vidyas is apprehended, on account of the existence of the teaching of the Vidyā being restricted only to the followers of the Atharvaveda observing the Siroyratahere (the Sūtrakāra ) says - The study of one's own Veda is for that purpose, account of the authority of the Samācāra, and like the Sava (offering), that restriction. ||31 It is not that the existence of the restriction regarding the teaching about the ſirovrata points out to the difference in Vidyās, because the Sirovrata is not a part of the Vidya; for, that is the rule only when the study of one's own Veda is like that (part of the Vidya); for, the rule about the teaching of the Sirovrata is for aking one's own Vcda have that nature, and for the sake of making it fit for being the tesort of impressions produced by it, and not for the Vidyā. Whence this? Because in १०६ on ·Para 420] श्रीभाष्यम् [८४४ 'नेतदवीर्णव्रतोऽधीते' (मु. ३।२।११) इति तस्याध्ययनसंयोगात् । समाचारेऽधिकाराच्च समाचाराख्ये ग्रन्थ इदमपि वेदव्रतत्वेन व्याख्यातमित्यतिदेशात, तेपामेव 'एतां ब्रह्मविद्यां वदेत' (मु ३।२।१०) वेदविद्यामित्यर्थः। सववञ्च तन्नियमः यथा हि सवहोमाः सप्तसूर्यादयः शतौदनपर्यन्ता आथर्वणिकैकाग्निसंबन्धिनस्तत्रैव भवन्ति न त्रेताग्निषु ॥३॥ दर्शयति च ॥४॥ दर्शयति च श्रुतिरुपासनस्य सर्ववेदान्तप्रत्ययत्वम् । तथाहि - छान्दोग्ये 'तस्मिन्यदन्तस्तदन्वेष्टव्यम्' (छा. ८1११) इत्युक्त्वा 'किं तदा विद्यते यदन्येष्टव्यम्' (छा ८१२) इति प्रश्नपूर्वकमपहतपाप्मत्वादिगुणाष्टकविशिष्टः परमात्मा तस्मिन्नुपास्य इत्युक्तम् । तैत्तिरीयके तु छान्दोग्यस्थं प्रतिनिर्देशमुपजीव्य 'Not this, one who has not performed the nte learns (Mu. 3.2.11) that is connected with the study. Samācāre adhikāräcca in the work called Samācāra, this also is explained as being a vow for the study of the Veda -on account of this extention of the principle — to them only • One should speak of this Brahma-Vidya' (Mu. 3-2-10) - that is to say, the Veda-Vidyā. Savavacca tanniyamah -- Just as the Sava-offerings, beginning with the Saptasürya upto the ſataudana belonging to the one fire kept by the followers of the Atharvaveda, are to be there alone, not in the three fires, 113 11 And (the Sruti) points out. ||4| And the Śruti points out that the worship is apprehended from all the Vedānta passages – To explain the same -- In the Chandogja, having stated • What as inside in that, that ts to be searched for ' (Cha. 8.1-1) it has been stated, with the question preceding it What is that existing - here which is to be searched for?' (Cha. 8.1-2) that the Paramātman is to be worshipped therein, who is particularised by the eight qualities, being with sins destroyed, etc. And in the Tarttıriyaka (Upanisad), having based its statement upon the corresponding reference in the Chandogya, is mentioned the worship of the Paramātmoan particularised by the eight qualities - ·८४५] ब्रह्मसूत्र-३.३.६ [ Para 420A 'तत्रापि दहरं गगनं विशोकस्तस्मिन्यदन्तस्तदुपासितव्यम्' (ना. १२१३) इति गुणाष्टकविशिष्टस्य परमात्मन उपासनमुच्यते । तदुभयत्र विद्यकत्वेन गुणोपसंहारादेवोप- पद्यते ॥४॥ तदेवं शाखान्तराधिकरणन्यायसिद्धं विद्यैक्यं स्थिरीकृत्य तत्प्रयोजनमाह- उपसंहारोभेदाविधिशेषवत्समाने च ॥ ५॥ एवं सर्ववेदान्तेषु समाने सत्युपासने चेदान्तान्तराम्नातानां गुणानां वेदान्तान्तर उपसंहारः कर्तव्यः। कुतः ? विधिशेषवदर्थामदात् । यथैकस्मिन्वेदान्ते श्रुतौ वैश्वानरदहरादि- विधिशेषो गुणस्तविद्यासंबन्धात्तदुपकाररूपप्रयोजनसिद्धयर्थमनुप्रीयते, तथा वेदान्तान्तरोदि- तोऽपि तद्विद्यासंबन्धित्वेन तदुपकाराविशेषादुपसंहर्तव्य इत्यर्थः। च शब्दोऽवधारणे ॥५॥ सर्ववेदान्तप्रत्ययाधिकरणं समाप्तम् ।) अन्यथात्वं शब्दादिति चेन्नाविशेषात् ॥ ६ ॥ (अधिकरण २, सूत्राणि ६-९) [420A] एवं चोदनाद्यविशेषाद्विद्यैकत्वमेकत्वे च गुणोपसंहारम् कर्तव्य इत्युक्तम् । There also, the Dahara sky, free from grief; what is inside in that, that is to be worshipped' (Na. 12.3) - (so) the Vidyā being the same in both, that is appropriate by the inclusion itself of the qualities. #14 || Thus in this way, having firmly established the oneness of Vidyās proved by the maxim referring to the topic in another recension, (the Sūtrakāra) speaks of the purpose thereof- Inclusion definitely on account of the subject-matter being the same, like the subsidiary matter of the injunction, (and the Upāsanā ) being common 115 11 Thus the worship being the same in all Vedāntas, the inclusion has to be made in another Vedānta passage, of qualities mentioned in other Vedānta passages - Whence? On account of the identity of the subject-matter (the sense ), like the subsidiary matter of the injunction. Just as the quality which is the subsidiary matter to the injunction referring to Vaiśvānara, Dahara etc.. mentioned in one Vedānta, is put to use on account of its connection with the Vidyā, and for the sake of effecting the purpose of the form of its obligation; similarly (the guna ) although mentioned in another Vedānta has got to be included, on account of its having connection with the Vidy, and on account of the non-distinction of its obligation. The word Ca is for emphasis, 115 11 Here ends the Sarvavedāntapratyayādhikaruna (1) If (it bo argued ), being different on account of the Word. (we reply)-No. on account of the non-distinction ||611 (Adhikarana 2, Sutras 6-9) [ 420A) Thus, on account of the sameness of Jirective etc.. there is oneness of Vidyā, and in the case of oneness, the inclusion of the attributes ha ·or not Parn 420A] श्रीभाप्यम् अतः परं काश्चन विद्या अधिकृत्य प्रत्यभिज्ञाहेतुभूतचोदनाद्यविशेषोऽस्ति न वेतीति निरूप्य निर्णीयते। अस्त्युद्गीयविद्या वाजिनां छन्दोगानां च । वाजिनां तावत् 'द्वया ह प्राजापत्या देवाश्चासुराश्च' (बृ. १३११) इत्यारभ्य 'ते ह देवा ऊचुहन्तासुरान्यज्ञ उद्गीथेनात्ययाम' (वृ. १३१) इत्युद्गीथेनासुरविध्वंसं प्रतिज्ञाय, उद्गीये वागादिमनःपर्यन्तदृष्टावसुरैरभिभवमुक्त्वा 'अथ हेममासन्यं प्राणमः' (बृ. १९३७) इत्यादिनोद्गीथे प्राणदृष्टयासुरपराभवमुक्त्वा 'भयत्यात्मना परास्य द्विपन्नातृव्यो भवति य एवं वेद' (११३७) इति शनपराजयफलायोद्गीथे प्राणदृष्टिविहिता। एवं छन्दोगानामपि 'देवासुरा ह वै पत्र संयतिरे' (छा ११२११) इत्यारभ्य तद देवा उद्गीथमाजहुरनेनेनानभिहनिष्यामः' (छा १।२।१) इत्युद्गीथेनासुरपराभवं प्रतिज्ञाय, तद्वदेवीगीये वागादिदृष्टी दोषमभिधाय to be effected -- this has been stated (so far). Now, further referring to certain Vidyās, a decision is arrived at after having scrutinised — whetber, there is non-difference of the directive etc., which are the cause of recognition, There is the Udgithavadyā of the Vājasa neyins and the Chandogas In the case of the Vajins, for the matter of that,-beginning with ' Both andeed, the sons of Prajapath, --- the Devas and the Asuras (Br. 1.3.1) having made a solemn declaration about the destruction of the Asuras by the Udgitha and having mentioned the defeat by the Asuras on account of the superimposing of Vāk etc., up to the mind on the Udgitha, in The Devas, verily, said - Goodness! IVe shall be superceding the Asuras in the sacrifice by the Udgatha' ( Br. 1.31) -having spoken of the defeat of the Asuras by the superimposition of Prāna on the Udgitha, in Now they said to this Prana in the mouth ( Br. 1-37) etc., the superimposition upon the Udgitha, of the Prāna is enjoined for securing the fruit, the defeat of the enemies in • He becomes poiierful himself, and his halıng enemy is defeated, uho knows thus.' ( Br. 1.3-7) Thus, in the case of the Chandogas also, beginning with • Where the Devas and Asuras, indeed, verily, came together (for fight)' (Cha 12-1) having solemnly declared that they would defeat the Asuras by the Udgitha, in Then the Devas chanted the Udgitha - by this we will defeat these (Asuras)' (Cha 1-2-1) likewise mentioning the blemish in the superimposition of Vāk etc.. - and then having spoken of the defeat of the Asuras, by the superimposition of Präna on the Udgitha, .

·८४७] ब्रह्मसूत्र-३.३.६ [ Para 421 'अथ ह य एपायं मुख्यः प्राणस्तमुद्रीथमुपासांचकिरे' (छा. १।२१७) इत्यादिनोद्गीथे प्राणप्रयासुरपराभवमुक्त्वा यथारमानमासणमृत्वा विप्वंसत एवं हेव स विध्वंसते य एवंपिदि पापं कामयते (छा. १२१८) इति शत्रुपराभवायोद्गीथे प्राणदृष्टिविहिता। वेदनविषयविधिप्रत्ययाश्रवणेऽपि फलसाधनत्व- श्रवणादिनविपयो विधिः कल्प्यते । उदीयविद्यायाः क्रत्वर्थत्वेन ऋतुसाद्गुण्यफलत्वेऽप्यार्थवादि- कमपि फलं तदविरुद्धं याद्यमेवेति देवताधिकरणे (व. सू. १६३६२५) प्रतिपादितम्। [421] तत्र संशय्यते- किमत्र विद्यैक्यम्, उत न? इति। किं युक्तम् ? विद्यैक्यमिति । कुतः ? उभयत्रोद्रीयस्यैवाध्यस्तमाणभावस्योपास्यत्वश्रवणाचोदनाधविशेषात् । फलसंयोगस्तावच्छत्रुपरिभवरूपो न विशिष्यते । रूपमप्यध्यस्तप्राणभावोद्गीथास्योपास्यै- क्यादविशिष्टम् । चोदना च विदिधात्वर्थगताविशिष्टा। आख्या चोद्गीयविद्येत्यविशिष्टा । अत्र राद्धान्तिच्छायया परिचोद्य परिहरति-अन्यथात्वं शब्दादिति चेन्नाविशेषादिति । ? Now indeed, why, enly, is this chief Prāna, they worshipped him. the Udgitha' (Cha. 1-2-7) etc., in Just as he destroys the solid stone, he destroy's him sho desires evil iz one who knows this. (Cha. 1-2.8) the superimposition of Prāņa on the Udgitba is enjoined for the defeat of the enemies. Although there is no mention of the injunction-termination referring to knowing, the injunction referring to knowing is presumed owing to the mention in the Sruti of its being the means of the fruit. Although the Udgitha-Vidyā has for its fruit something in conformits with the sacrifice as it is meant for the sacrifice, the fruit although mentioned in the glorificatory passages, but not opposed to it, has got to be accepted this has been propounded in the Devatā topic. (Bra Su. I-3-25) [421] There arises a doubt -- Is there here the oneness of Vidyā, or not ? What proper? Oneness of tbe Vidya. Whence? Because the directive is the same in both cases, and Udgītha alone is mentioned as the object of worship with the nature of Prāņa superimposed upon it, About the connection with the fruit, for the matter of that, viz. the defeat of the enemies, there is no difference. Regarding Rūpa (form) also, there is no distinction, on account of the object of worship being the same, known as Udgitha with the nature of Prāna superimposed on it. The injunction also is not different, associated with the sense of the root Vid. The name, Udgitha -Vidya is also the same.—Here, having put forward the objector's view almost appearing like the final view, the Sūtrakāra refutes the same - "If (it be argued), being different on account of the Word. (we reply)-No, on account of tlie non-distinction, ·Pula 421 ] श्रीभाष्यम् यदुक्तं विद्यैक्यमिति तन्नोपपद्यते, रूपभेदात् । रूपान्यथात्वं हि शब्दादेव प्रतीयते। वाजसनेयके हि 'अथ हेममासन्य प्राणमूचुस्त्व न उद्गायेति । तथेति तेम्प एष प्राण उद्गायत्' (बृ १३७) इत्युद्गानस्य कर्तरि प्राणदृष्टयासुरपराभवमुक्त्वा 'य एवं वेद (१३५) इति कर्तर्येव प्राणदृष्मिरेवंशब्दावगम्यते। छान्दोग्ये 'अथ ह य एवाय मुख्य प्राणस्तमुद्गीथमुपासाचकिरे' (छा ११२।७) इत्युद्ानस्य कर्मण्युद्गीथे प्राणदृष्टयासुरपराभवमुक्त्वा 'य एवविदि पाप कामयते' (छा. १।२१८) इत्येवंशब्दात्कर्मण्येवोद्गीथे प्राणदृष्टिविहिता। अत एकत्र कर्तरि प्राणदृष्टिशब्दादन्यत्र कर्मणि प्राणदृष्टिशब्दाच्च रूपान्यथात्वं स्पष्टम् । रूपान्यथात्वे च विधेयभेटे सति केवलचोदनाद्य. विशेषोऽकिञ्चित्कर इति विद्याभेद इति चेत्- तन्न, अविशेषात् । अविशेषेण शुभयत्रोद्गीथ. साधनकः परपरिभव उपक्रमे प्रतीयते । वाजसनेयके As to what has been said that there is oneness of the Vidyās, (our reply is) that is not proper, on account of the difference in form. The difference in the form is apprehended from the word itself. In the Vajasaneyaka, indeed, . Then they said to this Prāna in the mouth-Sing on for us- All right (Prana said )- This Prāna sang for them! (Br 1-37) - in this (passage ), having spoken of the defeat of the Asuras by the superimposition of Prana upon the agent of singing from (the passage), He who knows thus ( Br. 137) is apprehended from the word Evam, the superimposition of Prāna upon the agent alone In the Chandogya, having spoken of the defeat of the Asuras by the superimposition of Prāna on the Udgitha, the topic of singing-in(the passage) Now indeed, who, verily, is this chief Prāna, they worshipped him, the Udgitha,' (Cha 1-27) One who desires evil in one who knows thus (Chā 1.28) -- from the word Evam is enjoined the superimposition of Prāna, upon the Udgitha the subject matter Therefore the difference in the form is quite clear on account of the word of the Sruti) superimposing the Präna upon the agent in one place, and the word superimposing the Prāna upon the subject matter in another - If there is the difference of object of injunction when there is the difference in form, the non-difference regarding the mere directive etc, is of no importance, and so, there is the difference in the Vidyās - If (It is argued) thus, (we say)-No, on account of the non-distinction, without any distinction is apprehended in the introductory parts in both places, the defeat of the enemies with Udgitha as the means In the Vajar saneyaka in the introductory part is mentioned ·८४९] ब्रह्मसूत्र-३.३.७ [ Para 422 'ते ह देवा ऊचुहन्तासुरान्यज्ञ उद्गीथैनात्ययाम' (वृ. १।३१) इत्युपक्रमे श्रूयते। छान्दोग्येऽपि 'तद् देवा उद्गीथमाजहुरनेनैनानमिहनिष्यामः' (छा. १२) इति । अत उपक्रमाविरोधाय 'तेभ्य एस प्राण उद्गायद' (बृ. १३१७) इत्यध्यस्तपाणभाव उद्गीथ उद्गानकर्मभूत एव पाकादिप्वोदनादिवत्सौकर्यातिशयविवक्षया कर्तृत्वेनोच्यते । अन्यथोपक्रमगत उद्गीथशब्दः कर्तरि लाक्षणिकः स्यात् । अतो विधैक्यम् ॥६॥ [422] इति प्राप्ते, प्रवक्ष्महे- न वा प्रकरणभेदात्परोवरीयस्त्वादिवत् ॥ ७ ॥ न वैति पक्ष व्यावर्तयति । न चैतदस्ति यद्विग्रेक्यमिति । कुतः ? प्रकरणभेदात् । 'जोगित्येतदक्षरमुद्गीथमुपासीत' (छा. १६११) इति प्रकृतमुद्गीथावयवभूतं प्रणवं प्रस्तुत्यैतस्यैवाक्षरस्योपव्याख्यानं भवति । 'देवासुरा ह वै पत्र संयेतिरे' (छा. १1१1१०-१२।१) - The gods, venly, said - Goodness! We uould put at oler the Asuras in the sacrifice by the Udgitha' ( Br.1.3.1) - In the Chandogya also in "Then indeed th: gods sang the Udgitha - we shall destroy these by this (Cha. I.2.1) Therefore, in order that there should be no contradiction with the introductory part, in • This Prana sang for these ' ( Br. 1.3-7) the Udgitha with the nature of Prāna superimposed upon it, although it is the subject of singing itself, is spoken of as the agent, in order to refer to the extreme ease, like tbe mention of Odana (sice) etc, referring to its cooking etc.. (odanah pacyare). Otherwise, the word Udgitha mentioned in the introductosy part would just be in a metaphorical sense. Therefore, there is the oneness of the Vidyās 11611 [422] This (prima-facie view) being reached, we reply - Not so, on account of the difference of the context, like the qualities. being high and low, 17॥ The expression Na vā turns away the objection. It is not that there is oneness of the Vidyās. Whence 7 On account of the difference of the context. In ( the passage), One should worship the Udgitha as the syllablc Om' (Chí. •• ) having praised the Pranava (On) the matter in hand, which is a part of the Udgitha, there follows an exposition of this same syllable - Beginning with • IVhere the gods and the Asuras indeed, senily, clashed' (Cha. 1.1-10-1-21) ·Para 422] श्रीभाप्यम् इत्यारभ्य 'अथ ह य एवायं मुख्यः प्राणस्तमुद्रीथमुपासांचक्रिो' (छा. १।२।७) इत्युद्गीथावयवभूतप्रणवविषयमुपासनं छन्दोगा अधीयते । वाजिनस्तु तादृशप्राचीनप्रकरणा- भावात् 'हन्तामुरान्यज्ञ उद्गीथेनात्ययाम' (बृ. ११३१) इति कृत्स्नमुद्गीथं प्रस्तुत्य अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गाय' (बृ. १३१७) इत्यादि कृत्स्नोदीथविषयमधीयते । अतः प्रकरणभेदेन विधेयभेदः। विधेयभेदे च रूपभेद इति न विद्यैक्यम् । . अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे' (छा. १।२१७) इति पूर्वप्रकृतोद्गीथावयवभूतः प्रणव एवाध्यस्तप्राणभावश्छन्दोगानामुपास्यः । वाजिनां तु कृत्स्नस्योद्गीथस्य कर्तोद्गाता प्राणदृष्टयोपास्य इति। अथ हेममासन्य प्राणमूचुस्त्व न उद्गायोति । तथेति तेभ्य एष प्राण उद्गायत्' (बृ. १॥३१७) the Chandogas read • Now indeed, who, verily, 25 thus chef Präna hin the Udgitha, they worshipped' (Cha. 1-2-7) about the worship referring to the Pranava, a part of the Udgitha. The Vājins, however, on account of the absence of such an earlier chapter, baving praised the entire Udgitha in Goodness! We would put it over the Asuras in the sacrifice by the Udgitha' (Br. 1-3.1) read concerning the entire Udgitha topic And then, they said to this Prāna in the mouth Sing you for us (Br. 1-3.7) etc. Thus, on account of the difference in the contexts, there is the difference of one enjoined; and on account of the difference of the one enjoined, there is the difference of form; and so, there is no oneness of Vidyās. Furthermore, the Pranava alone which is a part of the Udgītha, the matter in hand before, with the nature of Prāņa superimposed upon it in (the passage) Now, indeed, who, venly, zs this chief Prāna - him, the Udgitha, they trorshipped' (Cha. 1-2-7) is the entity to be worshipped for the Chandogas. In the case of the Vājins, however, the singer, the agent of the entire Udgítha is the object of worship with the superimposition of Prāņa. Having pointed out the superimposition of Prāņa upon the singer, in (the passage) Now, venly, they said to this Pranck in the mouth - Sing you for us -All right (Prāna said )-This Prāņa sang for them.' ( Br. 1.3.7) ·भूतम् ॥७॥ ८५१] ब्रह्मसूत्र-३.३.८ [ Parn422 इत्युगातरि प्राणाध्यासं निर्दिस्य 'य एवं वेद (बृ. १३७) इत्युद्गातैवाध्यस्तमाणभाव उपास्यो विधीयते । अतञ्च रूपभेदः। न चोगातर्यपास्य विहिते 'उद्रीथेनात्ययाम' (३. ११३१) इत्याख्यायिकोपक्रमविरोधः शङ्कनीयः, उद्गातुरुपासन उद्गीथस्योगानकर्मभूतस्यावस्यापेक्षित- त्यात्तस्यापि परपरिभवाख्यं फलं प्रति हेतुत्वात् । अतो रूपभेदाद्विधाभेद इति चोदनाविशेषेऽपि न विधैक्यम्। -परोवरीयस्त्वादिवत्-यथैकस्यामेव शाखायामुद्गीथावयचभूते प्रणवे परमात्माधि- विधानसाम्येऽपि हिरण्मयपुरुपहष्टिविधानात्परोवरीयस्त्वादिगुणविशिष्टदृष्टिविधानमर्थान्तर• संज्ञातश्चेत्तदुक्तमस्ति तु तदपि ॥८॥ उद्गीथविद्येति संक्यात्तद्विद्यैक्यमुक्तं चेत्, तत्सम्यं विधेयभेदेऽप्यस्येव । यथानि- होत्रसंज्ञा नित्याग्निहोत्रे कुण्डपायिनामयनाग्निहोत्रे च । यथा चोद्गीयविद्येति छान्दोग्ये प्रथम- मपाठकोदितासु बद्दीपु विद्यासु ॥८॥ it is enjoined in • Who knows thus' (Br. 1-3-7) that the singer himself, with the nature of Prāņa superimposed is the object of worship. Thus, there is the difference of form. Not, indeed, should it be doubted that there is the contradiction with the introductory part of the story in • We would put it over by the Udgitha' (Br. 1-3.1) when the singer is prescribed as the object of worship; because, when worshipping the singer, the Udgitha which is the subject of singing has got necessarily to be there, as it also is the cause of the fruit, viz. the defeat of the enemies. Therefore, on account of the difference in form, there is the difference of Vidya - and so, even when the directive is the same, there is no oneness of Vidya. Parovariyastvādivat – Just as in one and the same recension, even though there is the similarity of injunction about the superimposition of the Paramātman upon the Pranava that is a part of the Udgitha;-on account of the injunction about the superimposition of the Golden Puruşa, the injunction about the superimposition particularised by the qualities, being the best of the eminent etc., is another matter 117 11 If that is said, on account of the nanie; that also, however, exists ||81 If the oneness of the Vidyās is spoken of (by the objector ) on account of the name Udgithavidyā being the same,- (the answer is that sameness of the name does exist even when there is a difference in the object of iojunction. Just as the name Agnihotra refers to the permanent (daily) Agnihotra, and also to the Aganāgarhotra of the Kundapāgins, and just as the name Udgithavidyā applies to many Vidyas mentioned in the first chapter in the Chandogya, 1180 १०५ ·Para 422] श्रीभाष्यम् . व्याप्तेश्च समञ्जसम् ॥९॥ छान्दोग्ये प्रथम पाठके, उत्तरास्वपि विद्यासुद्गीथावयवस्य प्रणवस्य प्रथमप्रस्तुतस्यो- पास्यत्वेन व्याप्तेश, तन्मध्यगतस्य 'तद्ध देवा उद्गीथमाज' (छा. ११) इत्युद्गीथशब्दस्य प्रणयविषयत्वमेव समञ्जसम् । अवयवे च समुदायशब्दः - पटो दग्धः- इत्यादिपु दृश्यते । अतश्चोहीथावयवभूतः प्रणव एवोद्गीथशब्दनिर्दिष्ट इति स एव प्राणदृष्टयो- पास्य छान्दोग्ये प्रतिपत्तव्यः। वाजसनेयके तु कृत्स्नोद्गीथविषय उद्गीथशब्द इति कृत्स्नोद्गी- थस्य कद्गाता माणदृष्ट्योपास्य इति विद्यानानात्वं सिद्धम् ॥९॥ अन्यथात्वाधिकरणं समासम् (२) सर्वाभेदादन्यत्रेमे ॥१०॥ ( अधिकरण ३, सू. १०) [423] छान्दोग्यवाजसनेयकयोः प्राणविद्याम्नायते 'यो ह चे ज्येष्ठं च श्रेष्ठ च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाय ज्येष्ठश्च श्रेष्ठश्च (छा ५।११, बु. ६११११) , And on account of the extention (to it, everything is) all right. ॥9॥ In the case of thc subsequent Vidyās in the Chandogya in the first Chapter, Pranava, a part of the Udgitha, which is firstintroduced, being extended as the object of worship, it is quite right that the word Udgitha that comes in the middle in (the passage ) • Then verly, the gods sang the Udgitha '' (Cha. 1.2.1) should be referring to Pranava itself. And a word signifying an aggregate is seen to refer to a part in expressions like - Cloth is burnt. And so, because Prañava alone, that is the part of Udgitha is indicated by the word Udgitha, that same as the object of worship through the superimposition of Prāņa should be understood (as being referred to) in the Chandogva. In the case of the Vājasaneyaka, however, the word Udgitha refers to the entire Udgitha. apd so, the agent of the entire Udgītha, the singer is the object of worship through the superimposition of Prāņa - and so, it is proved that the Vidyās are different ||91 Here ends the Anyathatvadhikarana (2) On account of the non-difference everywhere, elsewhere these. 1100 (Adhikarana 3, Sutra 10) [423] In the Chandogya and the Vajasaneyaka (Upanisads) is cited the Prānavidyā in • Who, indeed, venly, knows the eldest and the best,-he indeed, verily, becomes the eldest and the best of his own people ). Prāna, indeed, is the eldest and the best ( Cha 5-1-1; B 611) ·८५३ ब्रह्मसूत्र-३.३.१० [Para 423 इत्यादि । तत्र ज्यैष्ठ्यश्रेष्ठयगुणकं प्राणमुपास्यं प्रतिपाद्य, याच श्रोत्रमनःसु वसिष्ठत्वप्रति- प्रात्वसंपत्त्यायतनत्वाख्यान्गुणान्प्रतिपाद्य, वागादीनां देहत्य च प्राणायत्तस्थितित्येन तदायत्त- तत्तत्कार्यत्वेन च प्राणस्य श्रेष्ठच प्रतिपाद्य, वागादिसंवन्धितया श्रुतान्वसिष्ठत्वादीन्गुणांश्च प्राणसंवन्धितया प्रतिपादयति । एवं छान्दोग्यवाजसनेयकयोज्येष्ठयश्रृष्ट्यगुणको वसिष्ठत्वादि- गुणकश्च प्राण उपास्यः प्रतिपाद्यते। कौपीतकिनां तु प्राणविद्यायां तथैव ज्येश्यश्रेष्ठ्यगुणकः प्राण उपास्यः प्रतिपादितः, न पुनर्वसिमत्वादयो बागादिसंबन्धिनो गुणाः प्राणसंबन्धितया प्रतिपादिताः। तत्र संशयः -किमत्र विद्या भिद्यते, उत न इति। किं युक्तम् ? भिद्यत इति । कुतः? रूपभेदात् । यद्यप्युभयत्र प्राण एव ज्यैष्ठ्यश्रेष्ठ्यगुणक उपास्यः प्रतीयते, तथाप्येकत्र पसिन- त्वादिभिरपि गुणैर्युक्तः प्राण उपास्यः प्रतीयते, इतरत्र तु तद्विधुर इत्युपास्यरूपभेदाद्विद्याभेद प्राप्ते, ब्रूमः- सर्वाभेदादन्यत्रेमे । नात्र विद्याभेदः। अन्यत्र कौषीतकिनां प्राणविद्या- यामपीमे वसिष्ठत्वादयो गुणा उपास्याः सन्ति। कुतः? सर्वाभदाद-प्रतिज्ञातप्राणज्यैश्य- श्रेयोपपादनप्रकारस्य सर्वस्य तत्राप्यभेदाद। तथाहि-छन्दोगवाजसनेयिनां प्राण- विधायाम् etc. There, having propounded Prāņa possessed of the attributes of being the eldest and being the best, as the object of worship; having propounded in the case of the tongue, eye, ear and mind, the attributes known as the utmose glory, stability, merging and being the resort ; having propounded the superiority (eminent nature of the Prāņa because the tongue etc., and the body have their existence dependent upon Prāņa, and because their various acts are dependent upon him (Prana). (the passage) propounds the attributes, utmost glory etc, mentioned as being associated with the tongue etc., as being connected with Prāņa. Thus in the Chandogya and the Vājasanayaka is propounded as object of worship, the Prāņa possessed of the attributes, being the eldest and being the best, and the attributes utmost glory etc. But in the Prāņavidyā of the Kausītakins, in the same way Prāna possessing the attributes, being the eldest and being the best, is propounded as the object of worsbip: but, are not propounded the attributes, utmost glory etc., connected with the tongue etc., as being connected with Prāna, There ( arises) a doubt-Is the Vidyā here different or not? What proper ? Is different. Whence? On account of the difference in form. Although in both places, Prāna himself with the attributes of being the eldest and being the best, is apprehended as the object of worship; still in one place, Prāna is apprehended as the object of worsbip, endowed with the attributes, utmost glory etc, also; but elsewhere as bereft of them.-so. on account of the difference in form of the object of worship, there is the difference of Vidya. This (prima facie view) being reached, we reply-Sarvabhedadanyatreme, Here is no difference of Vidya. Angatra-in the Prāņavidya of the Kausitakios also: Ime-the attributes, utmost glory etc, are the objects of worship.. Whence? Sarväbhedāt-on account of the non-difference there also of everything--the mode of justifying Präna being the eldest and the best, that has been promised to be proved), To explain the same-In the Prana-vidya of the students of the Chandogya and the Brhadaranyaka - ·Para 423] श्रीभाष्यम् टि एता ह वै देवता अहंश्रेयसि व्यूदिरे' (छा. ५.११६) 'महंश्रेयसे पिवदमानाः' (बृ. ६.१७) इति चोपक्रम्य, वागायेकैकापक्रमणेऽन्येषां समाणानामिन्द्रियाणां शरीरस्य च स्थिति तत्तत्कार्य चाविकलं प्रतिपाद्य, प्राणोत्क्रमणे सर्वेषां विशरणमकार्यकरत्वं चाभिधाय, सर्वेषां प्राणाधीनस्थितित्वतदधीनकार्यवाभ्यां प्राणस्य ज्यव्यमुपपादितम् । एवमुपपादितं वागादि- कार्यस्य प्राणाधीनत्वम् अथ हैनं पागुवाच यदहं वसिष्ठास्मि त्वं तदसिष्ठोऽसि' (छा. ५३१११३, पृ. ६।१।१४) इत्यादिना वागादिभिरनूद्यते। कौपीतकिनां प्राणविद्यायामपि प्राणज्यैष्ठचश्रेष्ट्यप्रतिपादनाय वागादिपु वसिष्ठत्वादयः प्रतिपादिताः। अथ हेमा देवताः प्रजापति पितरमेस्याबुवन्को वै नः श्रेष्ठः' इत्यादिना चागादिगता गुणा बागादयश्च देहश्च प्राणाधीन इति प्राणस्य ज्यैष्ठयमुपपादि- तम् । वागादिभिः स्वस्वगुणानां वसिष्ठत्वादीनां प्राणाधीनत्वानुवादमानं तु न कृतम् । नैतावता रूपभेदः । वागादीनां वसिष्ठत्वादिगुणान्वितानां प्राणाधीनकार्यत्वोपपादनेनैव प्राणस्य वागादि- वसिष्ठत्वादिगुणहेतुत्वस्य सिद्धत्वात् । तदेव हि प्राणस्य वसिष्ठत्वादिगुणयोगित्वं यद्वागादि- • These indeed, verily, deities disputed about the pre- -emmence (Chaa 5.1.6) Disputing about the pre-eminence' (Br.6-1.7) having begun thus, and having propounded that on the departure of each one of them, Vāk etc., the other sense-organs along with the Prāna, and the body remained and their various functions remained unimpaired and having mentioned that on the departure of Prāņa all became shattered ( helpless ), and incapable of functioning. Prāņa being the eldest is reasoned out on the strength of all having their existence dependent upon Prāna and their functioning dependent upon that (Prāna). And the dependence of the functioning of Var etc.on Prana, argued out thus is repeated by Vak etc.. in (the passage)- Then indeed Vak sand unto him-In that I am the richest, You are (really) the richest therein.' (Cba.5.1-13 : Br.6-1-14) In the Prāņavidyā of the Kausitakins ,also, the attributes, being the richest etc., bave been mentioned in connection with Vāk and others, for the sake of propounding Prāņa being the eldest and the best. In (the passage ) • Then, verily, these deities going to Prajāpati, their father, said who, verily, is the best of us?' etc., Prāņa being the eldest is argued out because the attributes belonging to Vak etc., and the body are dependent upon Prāna. Only the repetition of the statement has not been made by Väk and others, about their own attributes, being the richest etc., dependent upon Prāņa. Not by so much (is) the difference in form; because it is established that Prāņa is the causc of the attributes, being the richest ctc., of Vāk etc., by the arguing out itself of Vâk etc., endowed with the attributes, being the richest etc., having their activity depended upon Prana; and that same-what is the cause of Vak etc., opf) Prāna's bei-s associated with the 41 न ·५] ब्रह्मसूत्र-३.३.११ i Paris 4 वसिष्ठत्वादिहेतुत्वम् । अतोऽनापि वसिमत्वादिगुणयोगात्प्राणो ज्येष्ठः प्रतिपन्न इति नास्ति विद्याभेदः। प्राणविद्याविषयमन्यदपि निरूपणमनन्तरमेव करिष्यते॥१०॥ सर्वाभेदाधिकरणं समाप्तम् (३) [424] यथा प्राणस्य वसिष्ठत्वाधनुसंधानेन विना ज्येष्ठयत्रैष्ठ्यानुसंधानानुप- पत्तेरनुक्तानामपि वसिमत्वादीनां कौपीतकिप्राणविद्यायां प्राप्तिस्तथा ब्रह्मस्वरूपानुसंधान येविना नोपपद्यते ते ब्रह्मविद्यासु सास्वनुसंधेया, इत्ययमर्थः प्रतिपाद्यते-- आनन्दादयः प्रधानस्य ॥११॥ ( अधिकरण ४, सूत्राणि ११-१७) अत्र ब्रह्मस्वरूपगुणानां सर्वासुपरविद्यासूपसंहारोऽस्ति नवेति विचार्यते । अमकरणाधी- तानामुपसंहारे प्रमाणाभावात्प्रकरणश्रुतानामेवोपसंहार इत्येवं प्राप्ते, ब्रूमः-- आनन्दादयः प्रधानस्य। अभेदादिति वर्तते। प्रधानस्य गुणिनो ब्रह्मणः सर्वेपा. सनेवभेदाद्गुण्यपृथकभावागुणानां सर्वत्रानन्दादयस्तद्गुणा उपसंहर्तव्याः ॥ ११ ॥ [425] एवं तर्हि, गुण्यपृथकभावादेवानन्दादिवत्भियशिरस्त्वादयोऽपि attributes, being the richest etc. Therefore, here also, on account of his association with the attributes, being the richest etc., Prāna is known as the eldest.-and so, there is no difference of Vidya. Some other exposition referring to the accessories of the Prāņavidyā would be made immediately. 11 10 11 Here ends the Sarvābhedādhikarana (3) [ 424 ] Just as, because association with (the attributes) being the eldest and being the best, of Prāna, could not be accounted for, without the association with being the richest etc, there was the acceptance in the Pranavidya of the Kausitakins of (the attributes ) being the richest etc., though not (specifically) mentioned: similarly, the attributes without which the continuing association of the nature of Brabman is not possible, these should be associated with, in all the Brahmavidyās-this matter is being propounded- Bliss etc., (on account of not being different) of the Principal | 11।। (Adhikarana 4, Sutras 11-17) Here it is being considered-Is there inclusion in all the Paravidyās, of the natural attributes of Brabman, or not? There being no authority for inclusion (of the attributes) not read in the (particular) context, there should be the inclusion only of those mentioned (in the Śruti) in the context -This (prima-facie view ) being reached, we say (in reply). Anandādayaḥ pradhānasya - the expression Abhedāt continues (here from the previous Sutra)-Pradhānasya-of Brahman, the entity possessed of attributes; on account of the non-difference in all the Upāsanās, on account of the attributes not being different from the entity possessing those, everywhere its (Brahman's) attributes, bliss etc, are to be included, || 11।। [425] (The objector says)-Well, in that case, on account of the very fact that they are not separate from the entity possessing the attributes, (the attributes ) agreeable, the head etc, like bliss etc., in (the passage).

·Para 425) श्रीभाष्यम् टिप 'तस्य प्रियमेव शिरः (ते. २५) इत्यादी ब्रह्मगुणत्वेन श्रुताः सर्वत्र प्रसज्येरन् । नेत्याह- प्रियशिरस्त्वाद्यप्राप्तिरुपचयापचयौ हि भेदे ॥१२॥ ब्रह्मस्वरूपगुणानां प्राप्तावुच्यमानायां प्रियशिरस्त्वादीनामप्राप्तिः, तेपामब्रह्मगुणत्वात् । ब्रह्मणः पुरुपविधत्वरूपणमात्रान्तर्गतत्वात्प्रियशिरस्त्वादीनाम् । अन्यथा शिरम्पक्षपुच्छाद्यवयव- भेदे सति ब्रह्मणोऽप्युपचयापचयौ प्रसज्येयाताम् । तथा च सति 'सत्यं ज्ञानमनन्तं ब्रह्म' (ते. २०१) इत्यादि विरुध्यते ॥१२॥ [426] नन्वेवमेव ब्रह्मसंबन्धिनामेवैश्वर्यगाम्भीर्यादार्यकारुण्यादीनां गुणानामन- न्तानां गुण्यपृथकस्थितित्वमात्रेण तत्राश्रुतानामप्युपसंहारे सति सर्वे सर्वत्र प्रसज्येरन् । आनन्त्यादुपसंहाराशक्तिश्च । तत्राह- इत्तरे त्वर्थसामान्यात् ॥१३॥ तुशब्दश्चोधं व्यावर्तयति । इतरे स्वानन्दादयोऽर्थसामान्यात्सर्वत्रानुवर्तन्ते । ये • For him, what is agreeable itself is the head' (Ta1.2-5) etc., which are mentioned in the Sruti as the attributes of Brahman, would be perforce encroaching everywhere-No, says (the Sutrakāra)- The non-admittance of having agreeable, the head etc, because, increase and decrease, if difference. ॥12॥ When the admittance of the natural qualities of Brahman is being mentioned, the attributes-agreeable, the head etc., are not admitted, because they are not the attributes of Brabman, on account of the attributes) agreeable, the head, etc., being included only within the identity-description of Brahman as a human being; otherwise, if there are different limbs such as head, side, tail etc., there would be the undesirable contingency of increase and decrease in the case of Brahman also. And in that case, (the passage); Existence, Knowledge, Infinite Brahman' (Tai. 2.1) etc, would be contradicted || 1211 [426] I say (says the objector)-All (attributes) would be perforce encroaching everywhere, if there is the inclusion in this way itself, even of (attributes) though not mentioned in the Sruti, merely by their staying not apart from the entity possessing the attributes- endless attributes, connected with the Brahman itself, such as overlordship, unfathomable nature, generosity, mercy etc. And there is also the incapability of inclusion on account of their being endless.- There says (the Sutrakāra)- But others, on account of the similarity to the object. ॥13॥ The word Tu turns away the objection. Itare tu-bliss etc., persist everywhere, Arthasāmāayāt--on account of the similarity to the object ·८५७] ब्रह्मसूत्र-३.३.१३ [ Pars 427 त्वर्थसमाना अर्थवरूपनिरूपणधर्मत्वेनार्यप्रतीत्यनुवन्धिनस्तेऽर्थस्वरूपवत्सर्वत्रानुवर्तन्ते। ते च गुणाः सत्यज्ञानानन्दामलत्वादयः। 'यतो या इमानि' (ते. ३१) इत्यादिना जगत्कारणतयोपलक्षितं ब्रह्म सत्यं ज्ञानमनन्तं ब्रह्म' (ते. २१) 'मानन्दो ब्रह्म' (ते. ३१६) इत्यानन्दादिभिर्हि स्वरूपतो निरूप्यते। अत उपास्यब्रह्मस्वरूपावगमाय सर्वासु विद्यास्वानन्दा- दयोऽनुवर्तन्ते। ये तु निरूपितस्वरूपस्य ब्रह्मणः कारुण्यादयो गुणाः प्रतिपन्नास्तेपांगुण्यपृथक- स्थितित्वेऽपि प्रतीत्यनुबन्धित्वाभावाये यत्र श्रुतास्ते तत्रोपसंहार्या इति निरवद्यम् ॥ १३ ॥ [427] यापचयापचयप्रसङ्गाप्रियशिरस्त्वादयो ब्रह्मणः पुरुपविधायनिरूपण. मात्रार्था न तु ब्रह्मगुणाः, तीतथारूपस्य ब्रह्मणस्तथात्वेन रूपणं किमर्थ कियते ? अतथाभूतस्य हि तथात्वरूपणे केनचित्प्रयोजनेन भवितव्यम् । यथा 'आत्मानं रथिनं विद्धि' (का. ३१३) इत्यादिनोपासकस्य तदुपकरणानां च रथिरथादित्वरूपणमुपासनोपकरणभूतशरीरेन्द्रियादिवशी- But those that are similar to the object, and are closely concerned with the apprehension of the object, being possessed of the qualification pointing out to the nature of the object. -- they persist everywhere, like the nature of the object. And those attributes are, existence, knowledge, bliss, spotlessness etc. The Brahman characterised as being the cause of the world in •From what these (Tai. 3.1) etc., is indeed described in its nature by the (attributes) - bliss etc., in * Existence, Knowledge, Infinite Brahman' (Tai-2-1) * Bliss, Brahman (Tai. 3.6) Therefore, for the apprehension of the nature of Brahman, the object of worship, the attributes bliss etc., persist in all the Vidyās. But the qualities, mercy etc., that are associated with Brabman whose nature is explained, although they do not exist as separate from their substratum, there is the absence of the continuing apprehension and therefore, wherever these (qualities) are mentioned in the Sruti, they should be included there-This is unobjectionable 1311 [427] (Now), if the attributes-agreeable, the head etc., are merely for the sake of describing Brahman as a human being, for fear of increase and decrease being attributed (to Brahman), but are not the attributes of Brahman,--then for what reason is Brahman which is not of that form, described as being that? For, surely there must be some reason or other in describing something not that, as that. Asin (the passage) •Know Atman to be the warmor m the chariot' (Ka.3.3) cta, is stated that the (mactaphorical) description as the warrior in the chariot and the chariot, of the worshipper and the means thereof, is given for the ·Para 427 ] श्रीभाष्यम् , फरणार्थ क्रियत इत्युक्तम् । न चेह तथाविध किश्चित्प्रयोजनं दृश्यत इति बलाबलागुणत्वं प्रिय शिरस्त्यादीनामभ्युपेत्यम्, तत्राह- आध्यानाय प्रयोजनाभावात् ॥१४॥ प्रयोजनान्तराभावादाध्यानायायं रूपणोपदेशः क्रियते। आध्यानमनुचिन्तनमुपासन- मुच्यते। 'प्रापिदामोति परम्' (ते. २१) इत्यत्रोपविष्टाध्यानरूपवेदनसिद्धये ह्यानन्दमयब्रह्मप्रतिपत्त्यर्थमानन्दमयं ब्रह्म प्रियमोदादिरूपेण विभज्य शिरपक्षादित्वेन रूपयित्वोपदिश्यते। यथा, अन्नमयः पुरुपोऽयं देहः शिरस्पक्षादिभिः 'तस्येदमेव शिरा (ते. २१) इत्यादिना बुद्धावारोप्यते, यथा च प्राणमयमनोमयविज्ञानमयाः 'तस्य प्राण एप शिरः (ते. २२) इत्यादिना प्राणायवयवैयुद्धावारोप्यन्ते, एवमेवैम्योऽर्थान्ताभूतस्तदन्तरात्मानन्दमयोऽपि प्रिय- मोदाभिरेकदेशैः शिरप्रभृतित्वेन रूपितैराध्यानाय बुद्धायारोप्यते । एवमानन्दमयोपलक्षणत्वा- प्रियशिरस्त्वादीनां न सर्वदानन्दयमयप्रतीतावनुवर्तन्ते ॥ १४॥ sake of controlling the body, the sense-organs etc., that are the means for the worship. Not agaiıı, is scen here some reason like that. Therefore, that the Priyasirastva etc., are the attributes of Brahman, must compulsorily be admitted-There says (the Sutrakāra) For contemplation, on account of the absence of (any other) purpose. || 14॥ On account of the absence of any other purpose, this metaphorical description is given for the sake of contemplation. Adhyāna is said to be contemplation, worship. For, in order to accomplish the knowledge in the form of contemplation, taught here in (the passage) The knower of Brahman secures the Highest' (Tai. 2.1 ) Brahman full of bliss is taught after being metaphorically described as head sides etc., ung divided in the form vi ateadre, ut'ngut ttt., fur the ture of knowing Brahman to be full of bliss. Just as the Purusa constituted of food: this body, with the head, sides etc. is superimposed upon the Buddhi, in 'Of him, this same head' (Tai. 2.1) etc., and as in 'OF ham Prana himself, the hend' (Tai. 2.2) etc., those constituted of Prāna, constituted of mind, constituted of Vijñāna, are superimposed upon the Buddhi by the parts of Prāna etc.; exactly in the same manner their inmost Atman, a different entity from these, the one although constituted of Bliss, is superimposed upon the Buddhi, for the sake of contemplation with agreeable. delight, etc., existing in a portion--being. identified with head, ets, Thus, on account of Priyasirastva etc, being the pointers to the Anandamaya, they do not always persist in the apprehension, of the Anandamaya. !! 141 ·८५९] महसूत्र-३.३.१६ [ Para 427 (ते २५) , । आत्मशब्दाच ॥१५॥ अन्योन्तर आत्मानन्दमयः' इत्यात्मशब्देन निर्देशादात्मनश्च शिरःपक्षपुच्छासंभवामियशिरस्त्वादयस्तस्य सुखमतिपत्त्यर्थ रूपणमात्रमिति गम्यते ॥ १५॥ ननु अन्योन्तर मात्मा प्राणमय' (तै २१५) 'अन्योऽन्तर आत्मा मनोमप:' (ते. २१३) इत्यात्मशब्दस्यानात्मस्वपि पूर्व प्रयुक्तत्वात 'अन्योऽन्तर आत्मानन्दमय. (ते २५) इत्यात्मशब्दस्यात्मविपयत्वं कथं निश्चीयते ! तबाह- आत्मगृहीतिरितरवदुत्तरात् ॥१६॥ 'अन्योऽन्तर आत्मानन्दमय (ते २५) इत्यत्रात्मशब्देन परमात्मन एव ग्रहणम् । इतरवत् । यथेतरत्र आत्मा पा इदमेक एवाम आसीत् । ...स ऐक्षत लोकान सृजे' (ऐ. ११) इत्यादिप्वात्मशब्देन परमात्मन एव ग्रहणं तद्वत् । कुत एतत् ? उत्तरात्- And on account of the word Atman ॥15॥ Because in the passage ) *Another inside, Atman abounding in bliss (Tar.25) (the Ānandamaya) is pointed out by the word Atman and because there is the impossibility of having head, sides, tail, etc, in the case of Ātman, it is known that (the attributes ) Priyasırastva etc, are a mere metaphorical description for the easy apprehension of the same. 15।। I say ( says the objector)- If in * Another inside, Atman constituted of Prana (Ta145) Another inside, Atman constituted of mind (Tar.2.3) the word Arman has been used before in respect of even the non-Atmans - how can it be ascertained that the word Ātman in the passage) "Another side, Atnan abounding 17 bliss ( Tal 2.5) refers to the Atman? - There says (the Sutrakāra )- The apprehension of the Atman as elsewhere, on account of the next passage 11 16 11 By the word Atman In (the passage) 'Another inside, Atman abounding in bliss (Tar. 25) the Paramātman alone is to be understood, - Itaravat-as elsewhere. Just as elsewhere, in (the passage) Ātman, verils, this one alone, was at the beginning . . He reflected - may I indeed create the worlds (A1 1.1) etc, there is the apprehension of the Paramātman himself by the word Atman - like that Whence this ? Uttarat - from the next passage refernng to the Anandamaya, . १०८ ·. .Para 427 ] श्रीभाप्यम् [८६० 'सोऽकामपत पहु स्यां मजायेय' (ते. २६) इत्यानन्दमयविषयादुत्तराद्वाक्यात् ॥१६॥ अन्वयादिति चेत्स्यादवधारणात् ॥ १७ ॥ [428] पूर्वत्र प्राणमयादिप्वनात्मस्यात्मशब्दान्वयदर्शनानोत्तरानिश्चतं शक्यते, इति चेत् स्यादवधारणात् । स्यादेव निश्चयः। कुतः? अवधारणात् । पूर्वत्रापि 'तस्माद्वा एतस्मादात्मन आकाशः संभूतः' (ते. २१) इति परमात्मन एव बुद्धचावधारितत्वादन्नमयादन्तरे प्राणमये प्रथमं परमात्मबुद्धिरवतीर्णा, तदनन्तरं च प्राणमयादन्तरे मनोमये, ततो विज्ञानमये, तत आनन्दमये प्रक्रान्ता परमात्म- बुद्धिस्तदन्तरामावादुत्तराञ्च 'सोऽफामयत' (ते. २६) इति वाक्यात्प्रतिष्ठितेत्युपक्रमेऽप्यपरमात्मनि परमात्मबुद्धयात्मशब्दान्वय इति निरवयम् ॥१७॥ आनन्दाद्यधिकरणं समाप्तम् (४) कार्याख्यानादपूर्वम् ॥ १८॥ (अधिकरण ५, सू. १८) "He desired • may I be many, may I procreate (Tai. 26) |॥16॥ If it be objected, on account of the continued association, (the answer is)-it is so, on account of the definite ascertainment. || 170 ( 428 ) If (it be argued) that it is not possible from the next (passage ) on account of the word Atman being seen to be associated with the Pranamaya etc., the Anātmans, in the previous passages-to conclude (as you have done)-(We reply) Syadavadhāranat-Syāt - There is definitely the conclusion. Whence? Avadh anāt - From the ascertainment. Because previously also in (the passage). . From that, eerily, this Ātman, Akaša is originated' (Tai.2.1) the Paramatrpan alone is ascertained in the mind; so, first the notion about the Paramātman came to be associated with the Prāņamaya inside the Annamaya; then with the Manomaya inside the Prāṇamaya; then with the Vijñānamaya. Thence, the Paramātman-notion, transferred over to the Anandamaya became stabilised on account of the absence of anything inside it (the Anandamaya ) and from the next passage .He destred' (Tai. 2.6) so, there is the continued association of the word Atman referring to the Paramātman-notion in respect of the non-Paramātman even in the introduction, and so (everything is ) flawless ! 174 Here ends the Anandadyadhikarana (4) On account of the statement of what is to be done, the new thing 11 18 11 (Adhikaranya 5, Sutra 18) -~-and ·ब्रह्मसूत्र-३३.१८ [ Para 429 .. [429] पूर्वप्रस्तुतप्राणविद्याशेपभूतमिदानी चिन्त्यते - छान्दोग्यवाजसनेयकयो- ज्ये श्रेष्ठं च प्राणमुपास्यमुक्त्वा प्राणस्य वासस्त्वेनापोऽभिधीयन्ते । छान्दोग्ये तावद 'स होवाच कि मे वासो भविष्यतीत्याप इति होवुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चादिः परिधति लम्भुको ह वासो भवत्यनग्नो भवति' (छा. ५।२।२) इति । वाजसनेयके 'कि मेवासः (वृ. ६।१।१४) इति प्राणेन पृष्टा वागादय ऊचुः 'आपो वासा इति" (बृ. ६।१।१४) 'तद्विद्वांसः श्रोत्रिया अशिष्यन्त आचामन्यशित्वा चाचामन्ति । एतमेव तदनमनग्नं कुर्वन्तो मन्यन्ते । (बृ. ६।१११४) 'तस्मादेविशिष्यन्नाचामेदशिता चाचामेदेतमेय तदनमननं कुरते' (श. वा. १४१९।२।१५) इति । तत्र संशयः-किमत्राचमनं विधीयते, उतापां प्राणवासस्त्वानुसंधानम् ? इति । [429] Now is being considered what is the subsidiary (remainder ) to the Prāņavidyā introduced before. In the Chāndogya and the vājasane yaka passages, having spoken of Prāna, the eldest and the best as the object of wotship. waters are mentioned as being the garment of Prāna - In the Chandogya, for the matter of that, • He, verily, said-What would be my garment ? They said waters. Therefore, verily, the persons desirous of eating this, envelope him (Prāna) with waters before and after. Thereby he secures d garment, becomes non-naked'. (Chā. 5.2.2) In the Vājasaneyaka, • Which (is) my garment?' (Br.6-1.14) asked by Prāna thus, Vāk, etc., said Waters, garment. (Br.6.1.14) * Brahmanas knowing that, well-versed in the Vedas, desirous of eating, sip water, and having eaten, Sip water; thereby they think that they are making this one, Prana himself, not naked (Br.6.1-14) Therefore, one knowing thus, about to eat, should sip water, after eating, should sip water. Thereby, he makes this Prāna himself not naked'. (Sa. Bra. 14.9•2.15) There (arises) the doubt - Is here sippiag of water enjoined or is there a continued idea of waters being the garment of Prána? Because there is the use (mention) of the optative termination in respect of sipping, in' 7 ·Para 430 j श्रीभाष्यम् [८१२ 'जशिष्पन्नाचामेदशिता चाचामेद' (श. मा. १४१९।२।१५) इत्याचमने विधिप्रत्ययश्रवणात 'एतमेव तदनमननं कुरते (श. मा. १४।९।२।१५) इति वेदने विधिप्रत्ययामावादनम्नतासंकीर्तनस्य स्तुत्यर्थतयान्दयोपपत्तेश्च भोजनाङ्गस्याचमनस्य स्मृत्याचारमाप्तत्वेन विधिप्रत्ययबलात्माणविद्यागमाचमनान्तरं विधीयते-- [430] इति प्राप्ते, ब्रूमः-आचमनीयानामपां प्राणस्य वासस्त्वानुसंधानमेवेहा- पूर्वमप्राप्त विधीयते । कार्याख्यानात-अप्राप्ताख्यानात् । अप्राप्ताख्याने शास्त्रस्यार्थवत्त्वादित्यर्थः । एतदुक्तं भवति- 'किंमे वास: आपो वासः।' (छा. ५।२।२,७६१११४) 'अदिः परिदपति (छा. ५।२।२) 'एतमेव तदनमननं कुरुते' (श. प्रा. १४४९।२।१५) इत्युपक्रमोपसंहारयोाक्यस्यापा प्राणवासोदृष्टिपरत्वप्रतीतः, आचमनस्य स्मृत्याचारप्राप्तत्वा- दाचमनमनूद्य, आचमनीयास्वप्सु माणवासस्त्वानुसंधान विधीयत इति। अत एव छान्दोग्ये About to eat, he should sip water (Ācāmet ); after eating also, should sip water (5. B. 14.9.2015) and because there is the absence of the optative termination in respect of knowledge in (the passage) • Thereby, he makes that Prina hemself non-naked. (S. B. 14.9-2-15) and because the mention about the non-naked state can be justified as being associated with it, being intended for glorification, there is a mention of another sipping of water which forms a part of Prāņavidya, on the strength of the optativa termination, the sipping of water forming a part of the meale becomes incumbent on account of the Smrti and the code of conduct.- [ 430] This (prima-facie view ) being reached, we say (in reply – It is the continued idea itself of the waters to be sipped being the garment of Prāņa, which is enjoined here, the Apūrva (a new thing ) not secured before. Karyakbyānāt-on account of the statement about what has not been there; on account of the Šāstra being significant only in mentioning things not secured before-this ( 15 ) the sense. This is what is intended to be said- On account of the apprehension that the passages in the introductory and the concluding portions- Which, my garment? Waters, garment (Cha.5-2.2: Br.6.1.1+) * He envelopes by the waters (Cha.5-2-2) Thereby, he makes this Prāna himself non-naked (Sa-Bra. 14.9.2.15) as looking upon waters as the garment of Prāna, having merely repeated the sipping of water, which is to be practised on account of the Smrti, and the code of conduct, the continued idea of the waters when being sipped ·८६३] ब्रह्मसूत्र-३.३.१९ [ Para 431 'तस्माद्दा एतदशिष्पन्त. पुरस्ताचोपरिष्टाचादिः परिदधति' (छा ५।२।२) इत्यद्धिः परिधानमेवीतं नाचमनम् ॥१८॥ कार्याख्यानाधिकरणं समाप्तम् (५) समान एवं चाभेदात् ॥१९॥ (अविकरण ६, सू. १९) [431] वाजसनेयकेऽग्निरहस्ये शाण्डिल्यविद्यानाता 'सत्यं ब्रह्मेत्युपासीत । अथ खलु ऋतुमयोऽय पुरुष ' (श. प्रा. १०१६१३१) इत्यारभ्य 'स आत्मानमुपासीत मनोमय प्राणशरीर भारुप सत्यसकल्लमाकाशात्मानम्' (श वा १०१६।३।२) इति । तथा, तस्मिन्नेव बृहदारण्यके पुनरपि शाण्डिल्यविद्याम्नायते 'मनोमयोऽय पुरुषो भा' सत्यं तस्मिन्नन्तर्हृदये यथा व्रीहिर्वा यवो वा स एप सर्वस्य वशी सर्वस्येशान सर्वस्याधिपति सर्वमिदै प्रशास्ति यदिद किंच' (वृ ५।६१) इति । as being the garment of Prāna is enjoined For this very reason, in the Chāndogya in Therefore indeed, people about to eat here, entelope (the food) with the waters, both before and after' (Cha 522) is mentioned the enveloping (putting on a dress) by the waters and not the sipping || 18 || Here ends the Karyakhyānādhikarana (5) Being common, and owing non-difference thus || 19 ॥ (Adhikarana 6, Sūtra 19) [431] [u the Vüjasaneyaka, in the Agruahasya, the Sándılyavidyā las been mentioned-beginning with One should worship Satya as Brahman now indeed 15 a person constituted of will (Sa Bra 10631) and ending with He should worship the Atman-constituted of mind, with Prānas as the body, of lustrous farm, anth thoughts fulfilled, constituted of Akāśa' (Sa Bra 10632) Similarly in the same Brhadaranyaka, the Sándılyavidyā has been mentioned once again This Purusa is constituted of mind, refulgence, truth-there ithin the heart, like nice or threat, this one here is the controller of everything, the rul» of all, the overlord of all-he governs all this, whatever indeed is this (all)' (Br 56.1) ·श्रीभाष्यम् Paradsij tea तत्र संशय:-किमत्र विद्या भिद्यते, उत न? इति। संयोगचोदनाख्यानामविशेषेऽपि वशित्वाद्युपास्यगुणभेदेन रूपभेदाद्विद्याभेद इति प्राप्ते, उच्यते-समान एवम्, इति । ययानि रहस्ये मनोमयप्राणशरीरभारूपसत्यसंकल्पत्यादिगुणगणः श्रुतः, एवं घृहदारण्यकेऽपि मनोमय- त्यादिके समाने सति, अधिकस्य वशित्वादेश्च सत्यसंकल्पत्वगुणाभेदान रूपभेदः । अतो विद्युक्यम् ॥१९॥ समानाधिकरण समासम् (६) संबन्धादेवमन्यत्रापि ॥२०॥ (अधिकरण ७, सूत्राणि २०-२२) [432] वृहदारण्यके श्रूयते- सत्यं ब्रह्म' (यू. ५।५।१) इत्युपक्रम्य 'तद्यत्सत्पमसो स आदित्यो प एप एतस्मिन्मण्डले पुरखो यचायं दक्षिणेक्षन्' (वृ. ५।५।२) प्रत्युपकम्य, आदित्यमण्डलेशणि च सत्यस्य ब्रह्मणो ध्यादतिशरीरत्वेनोपास्यत्वमुक्त्वा तस्पोपनिषदहा' (३. ५।५।३) इत्यधिदेवतम् There (arises) adoubt-Is here the Vidya different or not?-Although the connection, directive, and name are common, there is difference in Vidyā on account of the difference in form, due to the difference in qualities of the object of worship. being the controller etc.--This (primafacie view) being reached, it is said (in reply)-Samina evam-being common thus-As in the Agnirahasya is mentioned the host of qualities being constituted of mind, having the Prāna-body, form of refulgence, having thoughts fulfilled etc., -thus even in the Brhadāranyaka, being constituted of mind etc., being common, and being the controller etc., not being different. from the quality, having the thoughts fulfilled there is no difference of form Therefore, there is the oneness of Vidya. 11948 Here ends the Samanadhikarana (6) On account of the connection thus, elsewhere also ll 2011 (Adhikarana 7, Sutras 20-22) 1432] It is mentioned in the Brhadāranyaka, having introduced • Satya, Brahman (Br.5-5.1) beginning with There what (is) Satya, that is that Aditya, who, this onc, (is) the Puruşu in this orb, and this one in the right eye' (Br. 5-5-2) and having mentioned that Satya Brahman in the orb of the Sun and tho eye, as the object of worship, with the name as the body.-two Upanisads -- secret names-referring to the deities, in His secret name is Ahah' (Br.5.5-3) ·८६५J ब्रह्मसूत्र-३.३.११ [Para 493 तस्योपनिषदहम्' (बृ. ५।५।४) इत्यध्यात्ममिति द्वे उपनिपदी रहस्यनामनी उपासनशेपतयानायेते । ते किं यथाश्रुतस्थान- विशेपनियतत्वेन व्यवस्थिते, उतोभयत्रोभे अनियमेन ? इति संशये, सत्यस्य व्याहृतिशरीर• स्यैवोपास्यस्य ब्रह्मणो द्वयोः स्थानयोः संबन्धादुपास्यैक्येन रूपाभेदात्संयोगाद्यभेदाच्च विद्यैक्या- दनियमेनेति प्राप्तम् । तदिदमुच्यते-संबन्धादेवमन्यत्रापि, इति। यथा मनोमयत्वादिगुणविशिष्टस्यैक्यादु- पास्येक्येन रूपाभेदाद्विद्युक्याद्गुणोपसंहारः, एवमन्यत्राक्ष्यादित्यसंबन्धिनो ब्रह्मणः सत्यस्यैक- त्वेन विद्युक्यादुभयोरुभयत्रोपसंहार इति ॥२०॥ [433] एवं प्राप्ति, प्रचक्ष्महे- न वा विशेपातु ॥२१॥ न वैतदस्ति यद्विद्येक्यादुपसंहार इति। कुतः' विशेषात्-उपास्यरूपविशेषात् । ब्रह्मण एकत्वेऽप्येकवादित्यमण्डलस्थतयोपास्यत्वम्, इतरत्राश्याधारतयोपास्यत्वमिति स्थानसंबन्धि. त्वभेदेन रूपभेदाद्विद्याभेदः। नैवं शाण्डिल्यविद्याया उपास्यस्थानं भियते, उभयत्र हृदयाघारत्वे. नोपास्यत्वात् । अतो व्यवस्थिते इति ॥२१॥ and referring to the body, in His secret name Aham" ( Br.5-5-4) - these are mentioned as forming part of the worship. Are these fixed up as being confined to the particular places as mentioned, or both of them there in both places without any restriction ? -- This being the doubt, because Brahman is connected with both the places, (Brahman) which is the object of worship, with the body, the name Satya, — there is the non-difference of form on account of the object of worship being the same, and on account of the identity of the Vidyās due to the non-difference of Samyoga (association) etc., -this (prima facie view) reached is that there is no restriction --- To this it is said (in reply) - On account of the connection, thus, elsewhere also. Just as there is the inclusion of the qualities on account of the oneness of the entity particularised by qualities like being constituted or mind etc., on account of the Vidya being one, because of the non-difference of form, as the object of worship is one; in the same way elsewhere, because Satya Brahman is one, connected with the eye, the Sun, there is the inclusion of both in both places !! 201॥ [433] This (prima-facie view) being reached, we say (in reply)- Not indeed, on account of the distinct form 1211 Not indeed, it is that there is the inclusion on account of the oneness of of Vidya. Whence ? Visesat-on account of the distinct form of the object of worship. Though Brahman is one, in one place it is the object of worship as abiding in tbe orb of the Sun; elsewhere (it is the) object of worship as having the eye as its resort-and so, there is the difference of Vidyā, owing to the difference of form, due to the difference connected with the place. Not in this way, is the place of object of worship in the Sandilyavidyā, different on account of the object of worship having the heart as the abode in both cases. So, both (the names) are quite in order. ||21|| ·Para 433] श्रीभाष्यम् दर्शयति च ॥ २२ ॥ दर्शयति चाक्ष्याधारादित्याधारयोर्गुणानुपसंहारम् 'तस्यैतस्य तदेव रूपं यदमुष्य रूपम्' (छा. १५) इत्यादिना रूपायतिदेशेन । स्वतो छप्राप्तावतिदेशेन प्राप्त्यपेक्षा ।। २२।। संचधाधिकरणं समाप्तम् (0) संभृतिाव्याप्त्यपि चातः ॥ २३ ॥ (अधिकरण ८, सु. २३) [434] तैत्तिरीयक राणायनीयानां खिलेषु च 'ब्रह्म ज्येष्ठा वीर्य संभृतानि ब्रह्मा ज्येष्ठ दिपमाततान । मह्म भूतानां प्रथमोऽथ जज्ञे तेनाईति ब्रह्मणा सर्षितुं कः ॥' (ते. प्रा. ४१६; अथर्व- १९४२२१२१) इति ब्रह्मणि ज्येष्ठानां वीर्याणां संभृतिधुव्यातिश्चेत्यादिगुणजातमानातम् । तेषामुपासनविशेष- मनारभ्याधीतानां गुणानां सर्वासु विद्यासुपसंहारे प्राप्त, उच्यते-संभृतिद्युब्याप्त्यपि, इति । संभृतिाव्याप्तीति समाहारद्वन्द्वत्वादेकवद्भावः । संभृत्यादिकमनारम्याधीतमप्यत एवं स्थान- भेदाव्यवस्थाप्यं न सर्वत्रोपसंहर्तव्यम् । And (the Sruti) mentions 1122 11 And (the śruti) mentions the non-inclusion of the attributes in the case of the two having the eye as the resort, and having the Sun as the resort, by the extended application of the form etc, in •of him, here, that same (is) the form what is of this one' (Cha. 1.7.5) etc., For, when something is not naturally acquired, there is need for its acquisition of the extended application. |॥22॥ Here ends the Sanbandtādhikarana (7) The aggregate, pervasion of the heaven, and for this very reason ॥23॥ (Adhikarana 8, Sūtra 23 ) 14341 In the Tattiriyaka, and in the Khila sections admitted by the Rānāyaniyas-in (the passage) • Brahman preeminent pouers are brought together; Brahman in the beginning spread out the oldest heaion; and Brahman tras burn, first among the creatures, — 50, who deserves (dares) to compete with Brahman?' (Tai. Bri. 24.6% Atharva Sam. 19-22-21) has been mentioned the group of qualities etc.--collection of preeminent powers, and the pervading on the heaven etc.,-in the case of Brahman The (prima-facte view) being reached, - those qualities are to be included in all Vidyās that are studied, not connected with any particular worsbip - this is stated (in reply -- The aggregate, pervasion of the heaven etc, Sambhrtidyuvyāpt is a Samāhāra dvandva (compound) and hence indicates only one thing, The aggregate etc., although studied without any specific connection, for this vary reason, have got to be arranged in accordance with the difference of the place, and are not to be included everywhere, .

·८६७] . ब्रह्मसूत्र-३३.१४ [ Para 435 कथमनारभ्याधीतानां स्थानविशेपनियतत्वम् ? स्वसामर्थ्यादिति वृमः। दुव्याप्तिस्ता- वद्धृदयायल्पस्थानगोचराप्सु विद्यासु नोपसंहर्तु शक्या। संभृत्यादयोऽपि तत्सहचारिणस्त- त्तुल्यदेशा इत्यल्पस्थानविपयासु विद्यास्वनुपसंहार्या । शाण्डिल्यदहरादिविद्यास्वल्पस्थान- विषयासु 'ज्यायान्पृथिव्या' (छा ३१४१३) यावान्यायमाकाशस्तावानेपोऽन्तर्हृदय नाकाश. (छा. ८।१३) इत्यादयस्तत्र तत्राशक्योपसंहारा मनोमयत्यापहतपाप्मत्वादिविशिष्टस्योपास्यस्य माहात्म्य- प्रतिपादनपराः॥२३॥ सभृत्यधिकरण समातम् पुरुषविद्यायामपि चेतरेपामनाम्नानात् ॥ २४ ॥ ( अधिवरण ९, सू. २४) [435] तैत्तिरीयके पुरुपविद्याम्नायते 'तत्येव विदुषो यज्ञस्यात्मा यजमान श्रद्धा पत्नी शरीरभिध्ममुरो पेदिर्लोमान बर्हि ' (ना ८०) इत्यादिका। छान्दोग्येऽपि पुरुषविद्यान्नायते 'पुरुषो पाप यहास्तस्य पानि चतुर्विशतिवर्षाणि' (छा. ३।१६६१) How can there be the demarcation with respect to a particular place, 10 the case of things that are studied as unconnected ? - On account of the inherent power — so we say The pervasion of the heaven, for the matter of that, is not possible to be included in the case of Vidyās that have for their province, small places like the heart The aggregate (of the qualities) etc, also existiag along with them, and belonging to a similar region-- so they are not fit to be included in the Vidyās that have for their province small places In the case of the Sandılyavidyā, Dahatavidyā etc , that have for their province small places, (the attributes mentioned ) in (the passages) Bigger than Prthryı' (Cha 3143) Of what measure (25) this Akaša, of that measure, this Akasa within the heart (Chi 8 1 3 ) etc being impossible to be included there, they aim at the propounding of the greatness of the object of worship particularised by the qualities such as being constituted of mind, and being with sins destroyed etc 12311 Here ends the Sambhrtgadhikarana (8) And even in the Puruşavidyā (vidyābheda ), on account of others (qualities) not being mentioned. ॥24॥ (Adhikarana 9, Sutra 24 ) [ 435 ] In the T arttırıyaka, the Purusavıdyä is described in • In this way, of that unse ons, of the sacrifice, the Alman (is) the sacrificer, Sraddha, the wife, body, the fuel, the chest. the altar, the hair, the sacrificial grass (Na 80) etc In the Chandog ya also the Purusavidyā is described in the passage) "Plausa is, verily, the sacrifice, what his ducn'y-four years' (Cha 3.161) .

·etc Para 435 श्रीमाप्यम् [८६८ इत्यादिका । तत्र संशय:-किमत्र विद्या भिद्यते, उत न ? इति। पुरुपविद्येति नामैक्यात्पुरुषा- वयवेषु यज्ञावयवकल्पनसाम्येन रूपेक्यात, तैत्तिरीयके फलसंयोगाश्रवणात्माह 'पोडशे वर्षशत जीवति' (छा ३११६७) इति छान्दोग्ये श्रुतस्यैव पुरुषविद्याफलत्वात्फलसंयोगस्याप्यविशेषाद्विद्यैव्यमिति प्राप्त उच्यते-- [436] उभयत्रास्नातयोविद्ययोः पुरुषविद्यात्वेऽपि विद्याभेदोऽस्त्येव। कुत? इतरेपामनाम्ना नात् । तथाहि- 'यत्साय प्रातमध्यदिन च तानि सवनानि' (ना ८०) इत्यादयस्तेत्तिरीयक आम्नातारछान्दोग्ये सवनत्वेन नाम्नायन्ते । त्रेधा विभक्तं पुरुपायुपं छान्दोग्ये सवनत्वेन कल्प्यते। छान्दोग्ये (३३१७१) श्रुतानामशिशिपादीनां दीक्षादित्वकल्पनं तैत्तिरीयके न कृतम् । यजमानपत्ल्यादिपरिकल्पनं चान्यथा। अतो रूपमुभयन भियते । तथा फलसंयोगोऽपि भिद्यते। तैत्तिरीयके हि पूर्वानुवाके 'ब्रह्मणे त्वा महस ओमित्यात्मान युञ्जीत' (ना ७९) There arises the doubt-Is the Vidyā here different or not? Because there is the sameness of the name, viz Purusavidya--there is the identity of form on account of the similarity of the imagining of the parts of the sacrifice as the limbs of the Purusa, there is no mention of the fruit in the Tarttırıyaka, --but there being the connection with the fruit mentioned in the Chandogya itself, in (the passage) He said-He lives for sixteen and one hundred years (Cha 3 167) as the Purusavidyā-fruit, even the connection with the fruit being nondifferent, there is the oneness of Vidya-This (prima facte view) being reached, this is said (in reply ) - [436] Though both the Vidyas mentioned in the two places have the nature of the Purusavidyā, the difference in the Vidyās does exist Whence ? Itaresāmanāmnānāt-on account of the non-mention elsewhere of the qualities mentioned in one recension To explain the same- • What is the evening morning and the midday-those (are) the Savanas (Na.80) etc mentioned in the Tarttırıyaka are not mentioned in the Chandogya as being Savanas -The life of a man divided into three parts, is mentioned in the Chandogya as the Savana In the Taittırıyaka there is no imagining of the desire to eat etc , as being Diksa (sacrificial consecration), etc , mentioned in the Chandogya (3171) and the wife of the sacrificer, etc, ate imagined otherwise Therefore, the form is different in both cases Similarly, the connection with the fruit is also different, for, in the previous chapter in the Taittınyaka, having mentioned the Brahmavidyā in • For the sake of Brahman, you for the sake of greatness, one should meditate upon the Atman as Om (Na 79) .

·ब्रह्मसून-३.३.२५ [Pars 437 इति ब्रह्मविद्यामभिधाय तत्फलत्वेन 'ब्रह्मणो महिमानमामोति' (ना. ७९) इत्युक्वा 'तस्येवं विदुषः (ना. ८० इत्यादिनाम्नाता पुरुषविद्या तस्यैव ब्रह्मविदुषो यज्ञत्वकल्पनमिति गम्यते। अतो ब्रह्मविद्याङ्ग- त्याब्रह्मप्रातिरेवात्र फलम् । फलवत्संनिधावफलं तद्दनम्, इति च न्यायात्तैत्तिरीयकाम्नाता पुरुप- विद्या ब्रह्मविद्यामिति गम्यते। छान्दोग्ये त्वायुष्माप्तिफला पुरुषविद्यत्युक्तम् । अतो रूपफल- संयोगयोर्भेदाद्विद्याभेद इत्येकनाम्नातानां गुणानामितरत्रानुपसंहारः ॥२४॥ पुरुषविद्याधिकरणं समाप्तम् (१) वेधार्थभेदात् ॥ २५॥ (अधिकरण १०, सू. २५) [437] आथर्वणिका उपनिषदारम्भ शुक्र प्रविध्य हृदयं प्रविध्य' (ते. १1११) इत्यादीन्मन्त्रानधीयते। सामगाश्च रहस्यवाह्मणारम्भे 'देव सवितः प्रसुव यज्ञं प्रसुप' (सा. प्रा. १८११) इत्याद्यामनन्ति । काठकास्तैत्तिरीयकाश्य and having mentioned, as the fruit of that (Brahmavidya) • He secures the greatness of Brahman' ( Na.79) – has been described the Purusavidyā in •Of him knowing thus' (Na. 80) etc.,--thus it is understood that the superimposition of the nature of the sacrifice refers to the same knower of Bralıman. Therefore, the acquisition of Brahman itself is the fruit here, as it is connected with the Brahmavidya. And in conformity with the maxim - what is proximate to something having the fruit, that (mentioned) without the fruit is its part — the Purusavidyā mentioned in the Taittiriyaka is understood to be a part of the Brahmavidy. In the Chāndogya, however, Puruşavidyā is mentioned with the securing of a (long) life as the fruit. Therefore, on account of the difference in the form and the association with the fruit, there is the difference of Vidyā, and so, the attributes mentioned in one place are not to be included elsewhere. 1/24!! Here ends the Purusand yādhikarana (9) On account of the difference in the purpose of piercing ctc. ॥25॥ (Adhikarana 10, Sūtra 25) [437] The students of the Atharvaveda, at the beginning of the Upanişad, read the Mantras * Having pierced through Sukra, hanng pierced through the heart' (Tai.1.1.1) etc.; the Sama-singers at the beginning of the Rahasyabrahmana read- . God Santy, produce the sacrifice, produce." (Si. Bri. 1-1-1) -The students of Kathake and Tatturiyaka (read)- ·Fara 137] श्रीभाष्यम् [८७० 'शं नो मिनः शं वरुणः' (ते. ११११) इत्यादिकम् । शाट्यायनिनश्च 'श्वेतोऽश्वो हरिनीलोऽसि' इत्यादिकम् । ऐतरेयिणस्तु महावत ब्राह्मणमधीयते 'इन्द्रो ह वै वृत्रं हत्या महानभवत्' इत्यादि। कीपीतकिनोऽपि महाव्रतव्राह्मणमेव 'प्रजापति संवत्सरस्तस्येय मात्मा यन्महाव्रतम्' इति । वाजसनेयिनस्तु प्रवर्य ब्राह्मणम् 'देवा ह चे सत्रं निषेदुः' (श. ना. १४१११११) इत्यादि । तत्र संशयः-किमुपनिपदारम्भेष्वधीताः 'शुकं प्रविष्य' 'श नो मित्रः' (ते. १९११) इत्यादयो मन्त्राः प्रवादीनि च कर्माणि विद्याङ्गम्, उत-न ? इति । किं युक्तम् ! विद्यागामिति । कुतः ? संनिधिसमाम्नानाद्विद्याङ्गत्वप्रतीतेः। यद्यपि 'शुक्र प्रविष्य' इत्यादीनां मन्त्राणां प्रवर्यादेश्च कर्मणः श्रुतिलिङ्गवाक्यैर्बलवद्भिर्यथायथं कर्मसु विनियोगोऽ- वगम्यते, तथापि 15 " • Welfare to us, Mitra, welfare, Varuna ' (Tai. 1-1-1) etc., and the students of the Satyayana (read) 'You are the white horse, tawny, and black ' etc. The students of the Aitareya school read the Mahāvrata-Brahmana- Indra, zenly, having killed Vitra became great etc. The students of the Kausitaki school read the Mahāvrata-Brāhmana itself- Prajāpatz, zerily, is the year; of him this Ātman, what the great vow. The students of the Yajurveda (Vajasaneyins) read the Pravargja. Brahmana- • The gods, verily, indeed, began a sacrificial, session." (Sa. Bra. 14.1.1.1) etc.-There (arises) adoubt--Are the Mantras Having pierced through śukra' • Welfare to us, Mitra (Tai. 1.1.1) mentioned in the beginning of the Upanisad, and the sacrificial rites Pravargya etc, part of the Vidyā or not? What (15) proper ? Part of the Vidyā. Whence? On account of the apprehension of their being part of the Vidyā, owing to their mention nearby. Although, the practical application of the Mantras- • Having pierced through Sukra' etc., and of the sacrificial rites Pravargya etc., is known to be associated with the sacrificial rites as the case may be, by means of the (more ) powerful Sruti, Linga and the passages, still, in the case of the Mantras .

·८७२] बह्मसूत्र-३३.२५ [- Pars 438 'शं नो मित्रा (ते. १।१।१) स ह नावयतु (का. १1१1१, ते. २, ३) इत्यादेमन्त्रस्यान्यन विनियोगाभावाद्विद्याधिकाराच्च विद्याङ्गत्वमवर्जनीयमिति सर्वासु विद्यासु ते मन्त्रा उपसंहर्तव्याः- [438] इति प्राप्ते, प्रचक्ष्महे-वैधानर्थभेदात् । 'शुक्रं प्रविध्य हृदयं प्रविध्य । मतं वदिष्यामि । सत्यं वदिष्यामि।' (ते ११) 'तमवादिषम् । सत्यमवादिषम् ।' (ते. १।१२) 'तेजस्वि नावधीतमस्तु । मा पिहिमाय?' (ते. २११, का. ११) इत्यादिभिलिलैरभिचाराध्ययनादिष्पां विनियोगाचगमान्न विद्याङ्गत्वम् । एतदुक्तं भवति-यथा, हृदयं प्रविध्य, इत्यादिमन्त्रसामर्थ्यात, शुक्र प्रविध्य, इत्या- दीनामभिचारादिशेपत्वमवगम्यते, एवमेव ऋतं वदिष्यामि' (ते. १११११) 'तेजस्वि नावधीतमस्तु (ते. २११, का. ११) इत्यादिमन्त्रसामर्थ्यादेव स्वाध्यायविधिशेषत्वम् 'शं नो मित्रा (ते. १।११) प • Welfare to us, Matra' (Tai. 1.1.1) Let him protect together us both ( Ka. 1-1-13Tai. 2,3) etc., they cannot be made use of elsewhere, and they have the competence for the Vidyā, being a part of the Vidyā is unavoidable; - and so, those Mantras have got to be included in all the Vidyas - [ 438 ] This ( prima facie'view) being reached, we say (in reply ) - Vedhadyarthabhedāt - on account of the difference in the purpose of the piercing etc. 'Having pierced through śukra, having pierced through the heart; I shall speak the right, I shall speak the truth. ' (Tar.1.1) . I have spoken the right; I have spoken the truth (Tai. 1.12) "Let the study of us tivo be spirited. Let us tuo not hate (Tai. 2-1; Ka. I-1) - These Mantras are not a part of the Vidyā as their practical application in respect of the study of the Abhicāra (black magic ) etc., is understood by the indicatory marks etc., (in them ). This is what is intended to be said -Just as by virtue of the Mantras Having pierced through the heart-etc, it is understood that (the Mantras ), -Having pierced through Sukra etc., are subsidiary to the Abhicāra (rite); in the same way, it is understood that the Mantras - I shall speak the nght' (Tai. 1.1.1) Let the study of us tivo be spirited' (Thi, 2-1B Ka. 1-1) etc., are subsidiary to the injunction about the study of one's own Veda, by virtuc of the Mantras themselves, Let Mitra be auspicious to us! (Tai. 1.1.1) - ·, Para. 438] श्रीभाष्यम् [८७२ इत्यादिमन्त्राणामवगम्यते । अतो न तेपां विद्याङ्गत्वमिति । शुक्र प्रविध्य, इत्यादीना प्रवादि ब्राह्मणाना चेह पाठो दिवाकीर्त्यत्वारण्येऽनुवाक्यत्वकृत ॥२५॥ पायधिकरण समाप्तम् (10) हानौ तूपायनशब्दशेपत्वात्कुशाच्छन्दस्तुत्युपगानवत्तदुक्तम् ॥ २६॥ (अधिकरण ११, सू २६) [439] छन्दोगा आमनन्ति 'अश्व इव रोमाणि विधूप पाप चद्र इय राहोर्मुखात्ममुख्य धूत्वा शरीरमकृत कृतात्मा महालोफमभिसभयामि' (छा'८1१३१) इति। आथर्वणिकाश्च 'तथा विद्वान्पुण्यपापे विधूप निरञ्जन परम साम्पमुपैति' (मु ३०१३) इति। शाट्यायनिनस्तु 'तस्य पुना दायमुपपन्ति सुहृद साधुकृत्या द्विषन्त पापकृत्याम्' इत्यादि। कौपीतकिनस्तु 'तत्सुकृतदुष्कृते विधूनुते । तस्य प्रिया ज्ञातय सुकृतमुपपत्यप्रिया दुष्कृतम् (को ११४) etc Therefore they are not a part of the Vidyā -(The Mantras ) - Having pierced through Sukra-etc, and the Pravargya-Brāhmana sections etc are mentioned here for the purpose of recitation dunng day, and reading in the forest 11251 Here ends the Vedhādyadhikarana (10) Regarding the abandonment however, being subsidiary to the acceptance-passage likerthe Kuša, metre, praise, singing--that has been said || 26॥ (Adhikarana 11, Sutra 26) [439] The students of the Chandogya read- • Having shaken off sin, like a horse the mane hair, getting out like the Moon from the mouth of Rāhu, shaking off the body from the actinty with the Arman cleansed I proceed to the Brahmaloka (Cba 8131) - and the students of the Atharvana Likewise the wise one shaking off the ment and the demert stainless attains to the maximum similarity ( Mu313) -the followers of Satyayana however (read) * His sons inherit his property friends (hrs ) good deeds, and enemies, the bad deeds etc --but the Kausitakins (read ) He shakes off the ment and the dement his dear kinsmen accept his good deeds and the non favourites the bad deeds (Kau 14) ·८७३] ब्रह्मसूत्र [Part 440 इति । एवं क्वचित्पुण्यपापयोहानि , कचित्प्रियाप्रियेषु तत्प्राति , क्वचिदुभय च श्रुतम् । तदुभय- मेकैकविद्यायां श्रुतमपि सर्वविद्यागमास्येयम्, सर्वब्रह्मविद्यानियस्यापि ब्रह्म प्राप्नुवत पुण्य पापप्रहाणस्यावश्यंभावित्वात्, महीणविषयत्वाचोपायनस्य । तचिन्तन च विधीयमानं सर्व- विद्याझं भवितुमर्हति। तद विचार्यते-हानिचिन्तनमुपायनचिन्तनमुभयचिन्तनं च विकल्पेरन्, उपसंद्वियेरन्वा। किं युक्तम् ? विकल्पेरनिति। कुत ' पृथगाम्नानसामर्थ्यात्। समुच्चये हि सर्वदोमयानुसंधानं स्यात् । तच्च कौषीतकिचाक्येनेव सिद्धमित्यन्यत्राम्नानमनर्थकमेव स्यात् । अतोऽनेकत्राम्नानस्य विकल्प एव प्रयोजनम्, न चाध्येतृभेदेन परिहर्तुं शक्यम् । अनेकत्रानानम- विशेषपुनःश्रवणं ह्यध्येतृभेदपरिहार्यम् । अत्र तु हानिरेव द्वयो शाखयोरुपायनमेव चैकस्याम् । न च विद्याभेदेन व्यवस्थापयितुं शक्यम्, सर्वशेपभृतमिदमनुसंधानमित्युक्तत्वात । [440] अत्रेदमुच्यते- हानौ तूपायनशब्दशेपत्वात, इति । तुशब्द' पक्षं व्यावर्तयति । हानाविति मदर्शनार्थम्। केवलाया हानो केवले चोपायने etc Thus in some places is mentioned the abandoning of merit and dement, in some places the acquisition of them by those agreeable and disagreeable and in some places both Both these although mentioned in one Vidya ( section) have got to be taken as part of all the Vidyās because even a person well-versed in all the Brahmavidyas has got necessarily to abandon merit and sin when he has secured Brahman and because a thing that is given is capable of being abandoned And when contemplation of that is being enjoined that deserves to be the part of all the Vidyās There this is being considered - Are the consideration of the abandonment, consideration of the accepting, consideration of both to be treated as alternatives or are they to be taken collectively? What (is) proper ? They should be treated as alternatives Whence ? On the strength of their separate mention, for, if there is the collective state, there would be the association always of both And that is established in the Kausitaki-passage itself, so, the mention elsewhere would be but useless Therefore in the case of the mention in various places the alternativa alone is the objective Nor could this be avoided by (banking on) the difference of the students The mention in various places the repeated mention without any change these can be ignored by referring to the students being different Here, however, the abandonment alone is (mentioned ) in the two recensions and acceptance alone in one recension Nor is thus possible to be established by the difference of the Vidyās, because it has been stated tbat this continued association is subsidiary to all — [440] Here this is said ( in reply ) -Hānau tūpāyanaśabdaścsatvāt- The word Tu turns away thc (abosc) vies The expression Hanau is merely indicators By the mention of the abandonment only and the mention of the acceptance only, their mutual grouping is bound to be there - ·? Para 140] श्रीभाप्यम् (८७४ श्रूयमाणे तयोरितरेतरसमुच्चयोऽवश्यंभावी। कुतः ? उपायनशब्दशेपत्वात्-उपायनशब्दस्य हानिवाक्यशेषत्वात, उपायनवाक्यस्य हि हानिवाक्यशेषत्वमेवोचितम् । विदुपा त्यक्तयोः पुण्यपापयोः प्रवेशस्थानवाचित्वादुपायनवाक्यस्य । प्रदेशान्तरानातस्य वाक्यस्य प्रदेशान्त- रानातवाक्यशेपत्वे दृष्टान्ता उपन्यस्यन्ते कुशाच्छन्दस्तुत्युपगानवत्, इति। कोपीतकिनः कुशा वानस्पत्या इत्यामनन्ति । शाट्यायनिनां त्वौदुम्बर्यः कुशा इति वाक्यं सामान्येन वानस्पत्यत्वेनावगताः कुशा औदुम्बर्य इति विशिंपत्तद्वाक्यशेषतामापद्यते। तथा देवासुराणां छन्दोभिरित्यादिनाविशेषेण देवासुराणां छन्दसां प्रसङ्गे देवछन्दांसि पूर्वमिति वचनं क्रमविशेपं प्रतिपादयतद्वाक्यशेषभावं भजते। तथा, हिरण्येन पोडशिनः स्तोत्रमुपाकरोति, इत्यविशेपेण प्राप्त 'समयाविषिते सूर्य षोडशिनः स्तोत्रमुपाकरोति (ते. सं. ११६।११) इति विशेषविषयं वाक्यं तद्वाक्यशेषभावं भजते। तथा, ऋत्विज उपगायन्ति, इत्यविशेष- प्राप्तस्य 'नाध्वर्युरागायेत्' (ते. सं. ६१३११) इति वाक्यमनध्वर्युविषयतामवगमयत्तद्वाक्यशेपत्वमृच्छति । एवं सामान्येनावगतमर्थ विशेपेण Whence ? Upīganaśabda sesatyāt-because the word Upāyana is subsidiary (supplementary) to the abandonment-passage, for, it is proper that the Upāyana-passage should be a supplement to the abandonment-passage, because the acceptance-passage denotes a place for entrance of thc merit and the demerit abandoned by the wise one. Illustrations are set forth, referring to a passage mentioned in one place as being a supplement to the one mentioned in another place,-Kušācchandastutyupagānavat. The student of the Kausītakı read Kušas as belonging to the trees. But the passage (read by ) the followers of śātyāyana particularising the Kuśas mentioned in a associated with trees, of the Udumbara tree, attains to the status of being a supplement to that passage. Similarly, in (the passage ) - By the metres of the gods and Asuras, etc., there being the undesirable contingency of the metres of gods and Asuras being non-different, the statement the metres of the gods first-propounding the particular order, attains to the status of a supplement to that passage. Similarly, when it is stated in a general way-He helps the stotra for the Sodasin (sacrifice) by gold the passage referring to some particular feature as in 'He helps the stotra for the Sedasan (sacrifice) to the Sun spread all around' (Tai. Sam.6.6.11) attains to the status of a supplement to that passage; similarly, when the general statement-The priests sing - is there in the field, the passage The Adhvaryu priest should not sing on (Tai. Sam.6.3.1) pointing out Adhyaryù as not being referred to there, attains to the status of being a supplement to that passage. Thus, in the case of a passage, competent to arrange in a particular manner, a thing known in a general way, an alternativa could be resorted to in the case of both the things, by those who way - .

·ब्रह्मसूत्र-३.३.२७ ८७५] [ Para 441 व्यवस्थापयितुं क्षमस्य वाक्यस्य तच्छेपत्वमनभ्युपगच्छनिस्तयोरर्थयोर्विकल्पः समाप्रयितव्यः। स च संभवन्त्यां गतौ न युज्यते । तदुक्तं पूर्वस्मिन्काण्डे 'अपि तु वाक्पशेषः स्यादन्याय्यत्वाद्विकल्सस्य विधीनामेक्देश: स्यात् ' (ज. सू. १०) इति । तदेवं केवलहानोपायनवाक्ययोरेकवाक्यत्वात्केवलस्य हानस्य केवलस्य चोपायनस्या- भावाद्विकल्पो नोपपद्यते। कौपीतकिनामुभयाम्नानमविशेषपुनःश्रवणत्वेन प्रतिपनृभेदाद- विरुद्धम् ॥२६॥ हान्यधिकरणं समाप्तम् (12) सांपराये तर्तव्याभावात्तथा ह्यन्ये ।। २७॥ ( अधिकरण १२, सूत्राणि २७-३१) [441] सुकृतदुष्कृतयोहनिमुपायनं च सर्वासु विद्यासु चिन्तनीयमित्युक्तम् तद्धानं किं देहवियोगकाले देहादुत्क्रान्तस्याध्वनि च, उत देहवियोगकाल एव? इति विशये, उभयत्रेति युक्तम्, उभयथा श्रुतत्वात् । एवं हि कौपीतकिनः समामनन्ति 'स एतं देवयानं पन्थानमापद्याग्निलोकं गच्छति' (कौ. १३) do not admit (the Visesavakya) as being a supplement to that. And that (Vikalpa ) is not proper, if (some other ) _course is available. It has been stated in the first part (Purvamimamsa ) But there would even be a supplement to the Vakya (sentence) as an alternative would be unjustifiable; and it would be a part of the injunctions. (Jai.Su. 108-4) Therefore, in this way, the two passages dealing with abandonment and acceptance only forming one passage, only abandonment and only acceptance not being there, there the alternative is ruled out. The mention of both by the Kauşitakins is not contradictory, on account of the pupils being different, owing to the same thing being repeated without any difference. 1126 Here ends the Hanyadhikarana (11) On the departure, on account of the absence of some. thing to be experienced (crossed over ), to the same effect others. ||271 (Adhikarana 12. Sutras 27-31) [441] It has been stated that the abandonment and acceptance of the good deeds and the evil deeds is to be considered in the case of all Vidyās. Now when there is a doubt -- Is that abandonment at the time of the disconnection from the body, on the way after one has departed from the body, or caly at the time of the disconnection from the body ? - It is proper (to decide that abandonment is) at both (umes), on account of the mention in the Śruti, in both ways. Thus indeed do the Kauşītakins beginning with, * He, having reached thus Desayāna path, goes to the world of Agni (Kau.1.3) ·Para 441] श्रीभाप्यम् [८७६ इत्युपक्रम्य स आगच्छति पिरजां नदीम् । तां मनसात्येति । तत्सुकृतदुप्कृते धूनुते' (फो. ११४) इति । अत्र वाक्येऽध्वनि सुकृतदुष्कृतहानिः प्रतीयते । ताण्डिनस्तु 'अश्व इव रोमाणि विधूय पार्ष चन्द्र इव राहोर्मुशात्प्रमुच्य धूत्वा शरीरमकृतं नात्मा ब्रह्मलोकमभिसंभवामि' (छा. ८॥१३॥१) इति । अत्र तु देहवियोगकाल एवेति प्रतीयते । शाट्यायनकेऽपि 'तस्य पुत्रा दापमुपपन्ति सुहृदः साधुकृत्यां विपन्तः पापकृत्याम्' इति पुत्रेषु दायसंक्रान्तिसमकालं सुकृतदुष्कृतसंक्रमण श्रूयमाणं देहवियोगकाल इति प्रतीयते । अतः सुकृतदुष्कृतयोरेकदेशो देहवियोगकाले हीयते, शेपस्त्वध्वनि, इति प्राप्ते, उच्यते-सांपराये, इति । सांपराये-देहापकमणकाल एव, विदुषः सुकृतदुष्कृते निरवशेष हीयेते। कुतः ? तर्तव्या- भावाद-विदुयो देहवियोगात्पश्चात्सुकृतदुष्कृताभ्यां तरितव्यभोगाभावात् । विद्याफलभूतब्रह्म- प्राप्तिव्यतिरेकेण हि सुकृतदुष्कृताभ्यां भोक्तव्ये सुखदुःसे न विद्यते। तथा हि, अन्ये देह- वियोगादूर्व ब्रह्मप्राप्तिव्यतिरिक्तसुखदुःखोपभोगाभावमधीयते read He comes to the Virajā river; he crosses it by the mind; then he shakes off the good deeds and the evil deeds (Kau. 1.4) - in this passage, the abandonment of good and evil deeds is apprehended as taking place on the way. The Tandins on the other hand (say)- Having shaken off sin, like a horse the mane-hair, getting out, like the Moon from the mouth of Rāhu, shaking off the body not cleansed, with the Atman cleansed, I pass on to the Brahmaloka (Cha.8.13.1) Here again is apprehended that the abandonment takes place only at the time of the disconnection from the body. In the Satyāyanaka also, in (the passage ) His sons inherit his property; (his) friends, the good deeds; the enemies, the evil deeds' the transfer of the good deeds and evil deeds simultancously with the transfer of the heritage to the sons, which is mentioned, is apprehended at the time of the disconnection from the body. Therefore, one portion of the good deeds and the evil deeds is abandoned at the time of the disconnection from the body; and the remainder, on the way-This (prima facie view) being reached, it is stated (in reply )-Sāmparāye-Sāmparāye, at the time of getting out from the body itself-The good deeds and the evil deeds of the wise one are abandoned, without any remainder. Whence? Tartavyabhavat-- because in the case of the wise one, after the separation from the body, there is the absence of enjoyments which are to be gone through by the good deeds and the evil deeds; for, happiness and misery that are to be experienced due to the good deeds and the evil deeds do not exist over and above the acquisition of Brahman, which is the fruit of the Vidyā. To the same effect others read about the absence of the experience of happiness and misery, over and above the acquisition of Brahman, after the separation from the body in- ·, ८७७] ब्रह्मसूत्र-३.३.२९ [ Para 142 'अशरीरं यार सन्तं न पियाप्रिये स्पृशतः (छा. ८1१२१) 'एप संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरपर्सपद्य स्वेन रूपेणाभि- निप्पद्यते' (छा. ८४) 'तस्य तावदेव चिरं यापन विमोक्ष्येऽथ संपत्स्ये' (छा. ६।१४।२) इति च ॥२७॥ छन्दत उभयाविरोधात् ॥ २८॥ एवमर्थस्वाभाव्यात्सुकृतदुष्कृतहानिकालेऽवधृते सत्युभयाविरोधेन, श्रुतेरर्थस्वभावस्य चाविरोधेन, छन्दतो यथेष्टं पदानामन्वयो वर्णनीयः। कौपीतकियाक्ये 'तत्सुकृतद्रुष्ठते धूनुते' (को. १४) इति चरमश्रुतो वाक्यावयवः 'एतं देवयानं पन्थानमापद्य (को. ११३) इति प्रथमश्रुतावयवात्प्रागनुगमयितव्यः, इत्यर्थः ॥२८॥ [442] अत्र पूर्वपक्षी प्रत्यवतिष्ठते- गतेरर्थवत्त्वमुभयथान्यथा हि विरोधः ॥ २९ ॥ सुकृतदुप्कृतयोरेकदेशस्य देहवियोगकाले हानिः, शेपस्य पञ्चादित्युभयथा. कर्मक्षये Him, verily, existing uthout a body, touch not the agreeable and the disagreeable (Cha.8.12.1) This Samprasāda, having risen up from this body, having gone unto the highest Light, 25 manifested in his oun nature (Cha. 8.3.4) For him there is delay only so long as he is not freed and s then merged' (Chā. 6-142) and so on 1271 At will, on account of the non-contradiction between the two. ||28॥ Thus, owing to the nature of things, when the time for the abandonment of the good deeds and the evil deeds is ascertained: Ubbasāvjrodhen-there being the non-contradiction betšeen the Sruti and the things as they are-Chandatah-at will---the words should be constrved (thus)-The portion of the passage read later in the Kausitaki, Then, he shakes off the good deeds and the eil deeds (Kau. 1-4) has got to be understood prior to the portion read first, vi:. .Having reached this Devayang path' (Kau. 1.3) -This (is) the sense ! 2811 [442] The objector (holding the prima facie view) stands up here- The movement is significant, (when there is Karmaksaya ) in both ways; otherwise, indeed, contradiction 1291 There is the abandonment of a portion of the good deeds and the coil dçeds, at the time of the separation from the body; and afterwards of the .

·[८७८ Para 442) श्रीभाष्यम् सत्येव गतेरर्थवत्त्वम्, देवयानगतिश्रुतैरर्थवत्त्वमित्यर्थः । अन्यथा हि विरोधः- देहवियोगकाल एव सर्वकर्मक्षये सूक्ष्मशरीरस्यापि विनाशः स्यात् । तथा सति केवलस्यात्मनो गमनं नोपपद्यते । अत उत्क्रान्तिसमये विदुषो निःशेपकर्मक्षयोऽनुपपन्नः ॥ २९ ॥ अत्रोत्तरम्- उपपन्नस्तल्लक्षणार्थीपलब्धेर्लोकवत् ॥३०॥ उपपन्न एवोत्कान्तिकाले सर्वकर्मक्षयः । कथम् ? तल्लक्षणार्थोपलब्धेः-क्षीणकर्मणो- ऽप्याविर्भूतस्वरूपस्य देहसंबन्धलक्षणार्थोपलब्धेः। 'परं ज्योतिरूपसंपद्य स्वेन रूपेणाभिनिष्पद्यते' (छा. ८।३।४) 'स तत्र पर्येति जक्षन्क्रीडन्नममाणः' (छा. ८११२३३) ‘स स्वराभवति । तस्य सर्वेषु लोकेषु कामचारो भवति' (छा. १२५।२) स एकधा भवति त्रिधा भयति' (छा. १२६२) इत्यादिपु देहसंबन्धाख्योऽर्थो झुपलभ्यते । अतः, क्षीणकर्मणोऽपि सूक्ष्मशरीरयुक्तस्य देवयानेन गमनमुपपद्यते । remainder it is only when there is the destruction of Karman in both ways, there is the Gaterarthavattvam – that is to say, the śruti describing the movement by the Devayāna path is significant; otherwise, indeed, contradiction. -If there were to be the destruction of all Karman at the time of the separation from the body itself, there would be the destruction even of the subtle body. And in that case the movement of the pure Atman (without Upadhis) does not stand to reason. Therefore, in the case of the wise one, the destruction of Karman without any remainder at the time of the departure (from the body ), is not appropriate. || 29 11 Here (is) the answer- Appropriate, on account of the perception of things characterised by 'that (connection with the body ), as in the world. 1130 11 The destruction of the entire Karman is quite proper at the time of the departure. Whence? Tallaksanārthopalabdheh -On account of the perception of things characterised by the connection with the body in the case of one whose own form is manifest, althouglı with the Karman destroyed -- Having gone unto the highest Light, he is manifested in his own form' (Cha. 8.3.4) • He moves about there, eating, sporting, enjoying (Cha.8.12.3) He becomes self-ruler; his is movement at will in all the u orlds (Cha.7.25-2) He becomes of one form, becomes three-fold' (Chã. 7-262) -inthese passages etc., the matter, namely, the connection with the body is indeed perceived. Therefore, the movement by the Devayāna is feasible in . .

·- ८७९] ब्रह्मसूत्र-३३.३१ [Para 443 कथं सूक्ष्मशरीरमप्यारम्भककर्मविनाशेऽवतिष्ठते ? इति चेत्-विद्यामाहात्म्यादिति वमः। विद्या हि स्वयं सूक्ष्मशरीरस्यानारम्भिकापि प्राकृतसुखदुःखोपभोगसाधनस्थूलशरीरस्य सर्वकर्मणां च निरवशेषक्षयेऽपि स्वफलभूतब्रह्मप्राप्तिप्रदानाय देवयानेन पथैनै गमयितुं सूक्ष्म- शरीरं स्थापयति। लोकच-यथा लोके सस्यादिसमृद्ध्यर्थमारब्धे तडागादिके तहेतुषु तदिच्छादिषु विनष्टेप्यपि तदेव तडागादिकमशिथिलं कुर्वन्तस्तत्र पानीयपानादिकं कुर्वन्ति, तद्वत् ॥३०॥ [443] अथ स्यात्, ज्ञानिनां साक्षात्कृतपरतत्त्वानां देहपातसमये कर्मगो निरवशेषक्षयादेहपातादूर्व सूक्ष्मशरीरमात्रं गत्यर्थमनुवर्तते, सुखदुःखानुभवी न विद्यते, इति यदुक्तम्-तनोपपद्यते। वसिमापान्तरतम प्रभृतीनां साक्षात्कृतपरतत्त्यानां देहपातादूर्ध्व देहान्तरसंगमः पुत्रजन्मविपत्त्यादिनिमित्तसुखदुःखानुभवश्व दृश्यत इति। अत उत्तरं पठति- यावदधिकारमवस्थितिराधिकारिकाणाम् ॥३१॥ नास्माभिः सर्वेषां ज्ञानिनां देहपातसमये सुकृतदुष्कृतयोविनाश उक्तः, अपि तु येपां the case of one endowed with a subtle body, even when (all) his Karman is destroyed. If (it be argued )-How can even the subtle body survive on the destruction of the producing Karman ?-We say (in reply )--On account of the greatness of the Vidyā; for, the Vidyā although of its own accord not producing the subtle body, brings upon the scene the subtle body, in order to enable him to go by the Devayāna path, for bestowing the acquisition of Brahman, which is its fruit, even though there is the destruction without any remainder of the gross body which is the means of enjoyment of the mundane happiness and misery, and of all the Karmans. Lokavat-as in the world-Just as in the world, in the case of the tank etc., dug up for the purpose of securing a rich harvest of corn etc., -although the desire etc., of the same, the causes of that (digging up), are extinct, people keeping the same, the tank etc., in tact get out of that, water for drinking etc., like that. 1130 11 1443] Now as to what has been said-It may be in the case of the wise ones that have directly realised the highest Reality, on account of the destruction of Karman without any remainder, at the time of the falling of the body, only the subtle body continues after the fall of the body, for the sake of movement, (but the experience of happiness and misery exists not-that is not proper. In the case of Vasiştha and Apāntaratamas, etc., who have directly realised the highest Reality, there is seen the connection with another body, after the fall of the (first) body and the experience of happiness and misery due to the birth and death of a son etc.- Therefore, (the Sutrakāra) recites (the answer)- As long as the qualification, so long the stay of the qualified. 31 11 Not by us has been mentioned the destruction of the good deeds and the evil deeds at the time of the fall of the body, in the case of all wise men: but ·Para 443] श्रीभाष्यम् [८८० ज्ञानिनां देहपातानन्तरमचिरादिका गतिः माता तेपां ज्ञानिनां देहपातसमये सुकृतदुष्कृतहानि- रुक्ता। वसिष्ठादीनां त्वाधिकारिकाणां न देहपातादनन्तरमचिरादिगतिप्राप्ति, प्रारब्धस्या- धिकारस्यासमातत्वात् । तेषां कर्मविशेषेणाधिकार विशेष प्राप्तानां यावदाधिकारसमाप्ति तदा- रम्भकं कर्म न क्षीयते। प्रारब्धस्य हि कर्मणो भोगादेव क्षयः। अतः, आधिकारिकाणां तदा- रम्भकं कर्म यावदधिकारमवतिष्ठते । अतस्तेषां न देहपातादनन्तरमचिरादिगतिप्राप्तिः ॥ ३१ ॥ सांपरायाधिकरणं समाप्तम् (१२) अनियमः सर्वेपामविरोधः शब्दानुमानाभ्याम् ॥३२॥ ( अधिकरण १३, सू. ३२) [444] उपकोसलादिषु येपूपासनेप्यचिरादिगतिः श्रूयते--किं तनिष्ठानामेव तया ब्रह्मप्राप्तिः, उत सर्वेपां ब्रह्मोपासननिष्ठानाम् ? इति संशये, इतरेष्वनाम्नानात 'ये मेऽरण्ये श्रद्धा तप इत्युपासते' (छा. ५।१०११) 'श्रद्धां सत्यमुपासते (बृ. ६।२।१५) इति, इतरसकलब्रह्मविद्योपस्थापकत्वे प्रमाणाभावाच्च, तन्निधानामेवonly in the case of those knowers, bas been stated the abandonment of the good deeds and the cvil deeds at the time of the fall of the body, for whom-- the wise men-is meant the course, Arcis etc., after the fall of the body. In the case of Vasistha and others, however, who were (specially) qualified, there is no going by the course, Arcis etc., after the fall of the body, on account of the jurisdiction of the Karman begun, not having come to an end. In the case of them who have secured a special qualification owing to some special Karman, that functioning Karman is not destroyed, till the qualification is over; for, the destruction of Karman that has started functioning (comes about ) only by experiencing (the fruits of ) it. Thus, that producing Karman of those qualified remains as long as the qualification exists. Therefore, in their case there is no taking to movement by the Arcirādi (path) after the fall of the body. || 311 Here ends the Samparayadhikarana (12) No rule, (the gati is) for all; non-contradiction with the Śruti and the Smrti 113211 (Adhikarana 13, Sutra 32) [444] Where the movement by the Arciradi (path) is mentioned in the Upasanas of Upakosala etc., - Is there the acquisition of Brahman by that only for those who are firmly attached to them, or for all those who are firmly devoted to the Upasana of Brahman ?-This doubt being there,-On account of this being not mentioned in other Upasanas, and on account of the absence of any means of proof that all other Brahmavidyās are established in (passages ) • And who, in the forest worship Sraddha, penance (Cha. 5.101) • Worship Sraddha, truth' (Br. 6.2-15) (Brahmaprāpti ) belongs to those alone firmly devoted to that (Upāsana ) - - ·ब्रह्मसूत्र-३.३.३३ ८८१ [ Para 445 इति प्राप्त, अभिधीयते-अनियमः, इति । सर्वपां सर्वोपासननिष्ठानां तयैव गन्तव्यत्वात्तन्निष्ठानामेवेति नियमो नास्ति। सर्वेषां तयैव गमने हि सति शब्दानुमानाम्या, श्रुतिस्मृतिभ्याम् , अविरोधः। अन्यथा विरोध एवेत्यर्थः । श्रुतिस्तावच्छान्दोग्यवाजसनेयकयोः पञ्चाग्निविद्यायामचिरादिमागंण सर्वब्रह्मोपासन- निधानां गमनमाह- 'य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धा सत्यमुपासते तेऽपिमभिसंमपन्ति' (वृ. ६।२।१५) इति वाजसनेयके, 'तद्य इत्थं विदुयें चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽचिपमभिसंभवन्ति' (घा. ५1१०19) इति छान्दोग्ये- -य इत्थं विदुः, इति पश्चाग्निविधानिष्ठान, ये चेमेऽरण्ये, इत्यादिना श्रद्धापूर्वकं ब्रह्मोपासीनां. चोद्दिश्याचिरादिगतिरुपदिश्यते। 'सत्यं ज्ञानमनन्तं ब्रह्म' (ते. २०१) 'सत्यं त्येव विजिज्ञासितव्यम्' (छा. १६३१) इति सत्यशब्दस्य ब्रह्मणि प्रसिद्धः। तपशब्दस्यापि तेनेकार्थ्यात्सत्यतपशब्दाभ्यां ब्रह्मवामि- -This (prima facie view) being reacted, it is stated (in reply) Aniyamah -there is no rule that (the Brahmaprapti is) for those well-versed in them alone, because all those who are well-versed in all the Upāsanas, have to go by that (path); for, only when all go by that, Šabdānumānābhyām with the śruti and the Smrti, - Avircdhah-non-contradiction. Otherwise, there would be definitely a contradiction -this (is) the sense - The Scuti for the matter of that, in connection with the Pancāgnividya in the Chandogya and the vājasaneyaka speaks of the movement by the Arciradi path of all those devoted to the Upasana of Brahman - In tie Vājasanejaka, • Who thus, know thas, and who these Horship Sraddha, Satya 191 the forest, -- they go unto the Arcis' (Br.6.2.15) (and) in the Chandogya, Then those who know in this way, and who worship Sraddha as Tapas in the forest, they go unto the Arcis' (Chā. 5-10-1) is taught the going by the Arcitādi path, referring to those that are devoted to the Pañcāgnividyā, and who are devoted to Brahman, imbued with faith, in conformity with (respectively)- who know in this way (and) -- and who these in the forest etc.,-on account of the word Satya being well-known in the sense of Brabman, in Salya, Knowledge, Infinite Brahman' (Tai. 2-1) Satya alone should be desired to be known.' (Chi. 7.16-1) Because the word Tapas also conpotes the same sense as that, Brahman alone is ·Para 4451 श्रीभाष्यम् feat धीयते। श्रद्धापूर्वकं ब्रह्मोपासनं चान्यत्र श्रुतम्- 'सत्यं त्वेव विजिज्ञासितव्यम्' (छा. ७१६३१) इत्युपक्रम्य 'श्रद्धा त्वेव विजिज्ञासितव्या' (छा. १९१) इति । स्मृतिरपि 'अग्निज्योतिरहः शुक्ल: यण्मासा उत्तरायणम् । तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः॥ (गीता ८१२४) इति सर्वेयां ब्रह्मविदामनेनैव मार्गेण गमनमित्याह । एवंजातीयकाः श्रुतिस्मृतयो ब्रह्मयः सन्ति । एवं सर्वविद्यासाधारणीय गतिः प्राप्तैवोपकोसलविद्यादावनूयते ।। ३२ ।। अनियमाधिकरणं समाप्तम् (१३) अक्षरधियां त्ववरोधः सामान्यतद्भावाभ्यामौपसदवादुक्तम् ॥३३॥ ( अधिकरण १४, स. ३३-३४ ) [445] बृहदारण्यके श्रूयते- 'एतद्दे तदक्षरं गार्गि बाह्मणा अभिवदन्त्यस्थूलमनण्वहस्यमदीर्घमलोहितमस्नेहdenoted by the words Satya and Tapas. And the worship of Brahman preceded by faith is mentioned elsewhere, beginning with 'Satya, verily, alone should be desired to be known' (Chā. 7.16-1) in Sraddhā, verily, alone should be desired to be known (Cha.7.19-1) The Smrti also, in • Fire, light, day, bright fortnight, six months when the Sun goes to the north, — people, knowers of Brahmın departing there, go to Brahman (Gita 8:24) speaks of the going by this very path in the case of all Brahman-knowers. There are many Śruti and Smrti passages having a similar impoſt. Thus this course common to all Vidyās, already established, is merely repeated in the Upakosala-Vidyā, etc. || 32 || Here ends the Anyamādhikarana (13) But the inclusion of ideas about the Imperishable, on account of the sameness and their existence; like Aupasada, that is mentioned (by Jaimini) 1133 | (Adhikarana 14, Sutras 33-34) [445] In the Brhadaranyaka, the Sruti mentions- * This, indeed, is that Imperishable, (0) Gārgi, which Brahmanas salute, not gross, not atomic, not short, not long, not ·ब्रह्मसूत्र-३.३.३३ [ Para 445 मच्छायमतमोऽवाय्वनाकाशमसङ्गमरसमगन्धमचक्षुष्यमश्रोनमपागमनोऽतेजस्कमप्राणम- मुखममानमनन्तरमबाह्य न तदृश्वाति किंचन ।... एतस्य या अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसो पिघृतौ तिष्ठतः' (३८1८-९) इति । तथाथर्वणे 'अथ परा यया तदक्षरमपिंगम्यते यत्तद्रदयमपाशमगोतमवर्णमचक्षु श्रोनं तपाणिपादम्' (मु. १।११५-६) इति। तत्र संशयः-किमिमेऽक्षरशब्दनिर्दिष्टब्रह्मसंबन्धितया श्रुता अस्थूलत्वादयः प्रपञ्चपत्य- नीकतास्वरूपाः सर्वासु ब्रह्मविद्यास्वनुसंधेयाः, उत यत्र श्रूयन्ते तत्रैव ? इति। किं युक्तम् ? यत्र श्रुतास्तत्रैवेति। कुतः विद्यान्तरस्य रूपभूतानां गुणानां विद्यान्तरस्य रूपत्वे प्रमाणाभावात् । प्रतिषेधरूपाणामेपां गुणानामानन्दादिवत्स्वरूपावगमोपायवाभावाच्च । आनन्दादिमिरवगत- स्वरूपे हि ब्रह्मणि स्थूलत्वादयः प्रपञ्चधर्माः प्रतिषिध्यन्ते निरालम्बनप्रतिषेधायोगात् । एवं पाते, प्रचक्ष्महे-अक्षरधियां त्ववरोधः, इति । अक्षरब्रह्मसंबन्धिनानामस्थूलत्वा- विधियां सर्वब्रह्मविद्यास्ववरोधः संग्रहणमित्यर्थः । कुतः ? सामान्यतद्भावाम्याम् । सर्वेपूपासने . red, not orly, not shadow, not darkness, not wind, not sky, not attached, without flavour, without smell, wrthout eye, without ear, without tongue, without mind, unthout light, without Prana, nthout face, without portions, without inside, unthout outside, -that does not eat anything Under the direction indeed, of this Aksara, (0) Gārgi, the Sun and the Moon stay on, supported (Br.388-9) Similarly, in the Ath irvinopansad Now, the higher (Vidja) by which 25 apprehended that Aksara, --- what that (25) incapable of being seen, incapable of being grasped, without ancestry (family), without caste, without the eye and the ear, that without hands and feet' (Ma 1-1-5-6) -There (arres) a doubt-Are these (attributes) aor berag gross etc. that are mentioned as associated with Brabman pointed out by the Ford Aksara, which have their nature opposed to worldly existence, to be incorporated in all the Brahmavidyas, or, only where they are mentioned by the Srutt? What proper? Where they are mentioned, only there Whence? Because the attnbutes that constitute the form of another Vidyā cannot be authoritative for the form of another Vidyā, and because these attnbutes of negative nature cannot be the means for the apprehension of the nature of the attabutes, like bliss etc, For, in the case of Brahman whose nature is known by the attabutes.bltss etc. the attributes belonging to the worldly existence, like being gross etc , are Tepudiated, on account of the impossibility of repudiation without any base This (prima facie view) being reached. we reply - Aksradhiyam tvavarodhah -- The sense is that there is Avarodha, inclusion in all the Brahmavidyās, of ideas, not being gross etc, that are connected with the Alsara Brahman Whence? Sāmāngatadbhāvābhyām - On account १११ ·, Para 445] श्रीभाष्यम् [८८४ पूपास्यस्याक्षरस्य ब्रह्मणः समानत्वादस्थूलत्वादीनां तत्स्वरूपप्रतीतो भावाच्च। एतदुक्तं भवति- असाधारणाकारेण ग्रहणं हि वस्तुनो ग्रहणम् । न च केवलानन्दादि ब्रह्मणोऽसाधा- रणमाकारमुपस्थापयति, प्रत्यगात्मन्यप्यानन्दादेविद्यमानत्वात् । हेयमत्यनीको ह्यानन्दादि- ब्रह्मणोऽसाधारणं रूपम् । प्रत्यगात्मनस्तु स्वतो हेयविरहिणोऽपि हेयसंबन्धयोग्यतास्ति। हेयप्रत्यनीकत्वं च चिदचिदात्मकप्रपञ्चधर्मभूतस्थूलत्वादिविपरीतरूपम् । अतोऽसाधारणाकारण ब्रह्मानुसंधतास्थूलत्वादिविशेषितज्ञानानन्दायाकारं ब्रह्मानुसंधेयमित्यस्थूलत्वादीनामानन्दा- दिवब्रह्मस्वरूपमतीत्यन्तर्भावात्सर्वासु ब्रह्मविद्यासु तथैव ब्रह्मानुसंधेयमिति। गुणानां प्रधानानु- वर्तित्वे दृष्टान्तमाह-औपसदवत्, इति। यथा जामदग्न्यचतूरात्रपुरोडाशाापसद्गुणभूतः सामवेदपठितः 'अग्नि होत्रं पेतु (ता. मा. २१।१०।११) इत्यादिको मन्त्रः प्रधानानुवर्तितया याजुर्वेदिकत्वेनोपांशुत्वेन प्रयुज्यते। तदुक्तं प्रथमे काण्डे 'गुणमुख्यव्यतिकमे तदर्थत्वान्मुख्येन वेदसंयोगः' (जै. सू. ३३३॥१) इति ॥ ३३॥ of the imperishable Brahman, the object of worship, being the same in all the worships, and on account of not being gross etc., being there, on the apprehension of its nature. This is what is intended to be said — The apprehension of a thing is indeed its apprehension as having some peculiar form. Not again, can mere bliss etc., establish the peculiar form of Brahman, on account of bliss etc., existing even in the inmost Atman. For. bliss etc., the opposite of everything fit to be abandoned, are the peculiar nature of Brahman. In the case of the inmost Self, however, although he is bereft of what is fit to be abandoned, there is the capability of his association with what is fit to be abandoned. And, being the opposite of what is fit to be abandoned means a form opposite to grossness etc., which are the attributes of the worldly existence constituted of the sentient and the non-sentient. Therefore, while apprehending Brahman characterised by a peculiac form, Brahman is to be apprehended as having the form of knowledge, bliss etc, characterised by not being gross etc., and so (the attributes) not being gross etc., like bliss etc., are included in the apprehension of Brahman; in the same way Brahman is to be incorporated in all Brahma-vidyās. Aupasadavat- Like the Aupasada -(Tbe Sūtrakāra ) gives the illustration to show that the attributes follow the Principal (substratum). Just as the Mantra Let Agni go to the sacrifice (Ta. Bra. 21-10-11) etc.. read in the Samaveda, being subordinate to the Upasada (rite) such as Jamadagnya, Caturātra, Purodasa etc, is employed by the student of the Yajurveda, who recites itin the mind (silently), because it goes along with the Principal. That has been said in the first Kanda (Purvamimamsa) * In the contradiction of the subsidiary and the Principal, there is the association of the Veda with the Principal, as it is for the Principal.' (Jai Su. 3.3.9) 1331 ·८८५). ब्रह्मसूत्र-३.३.३५ [ Pars 497 [446) नन्वेवं सर्वासु ब्रह्मविद्यासु ब्रह्मण एव गुणित्वाद्गुणानां च प्रधानानु- वर्तित्वात 'सर्वकर्मा सर्पगन्धः सर्वरसः' (छा. ३११४१२) इत्यादेर्गुणजातस्य प्रतिविधं व्यवस्थितस्याप्यव्यवस्था स्यात् । तत्राह- इयदामननात् ॥३४॥ आमननम्-आभिमुख्येन मननम्, अनुचिन्तनम् । आमननाद्धेतोरियदेव गुणजातं सर्वत्रानुसंधेयत्वेन प्राप्तं यदस्थूलत्वादिविशेषितमानन्दादिकम्। येन गुणजातेन विना ब्रह्मस्व. रूपस्येतरव्यावृत्तस्यानुसंधानं न संभवति तदेव सर्वत्रानुवर्तनीयं तच्चेयदेवेत्यर्थः । इतरे तु सर्वकर्मत्वादयः प्रधानानुवर्तिनोऽपि चिन्तनीयत्वेन प्रतिविधं व्यवस्थिताः ॥३॥ अक्षरध्यधिकरणं समाप्तम् (१४) अन्तरा भूतग्रामवत्स्वात्मनोन्यथाभेदानुपपत्तिरिति चेन्नोपदेशवत् ॥ ३५॥ (अधिकरण १५, सूत्राणि ३५-३७) [447] बृहदारण्यके, उपस्तप्रश्न एवमानायते- 'यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तन्मे व्याचक्ष्य' (बू ३४१) [ 446) I say (says the objector) -- In this way because Brahman alone, in all Brahmavidyās, is the possessor of attributes and all the attributes go with the principal ( substratum), even in the case of the host of attributes in (the passage ) • Possessed of all Karman, possessed of all smell, possessed of all flavour' (Cha. 3.14.2) etc., although established in respect of cach Vidyā, there would be chaos - There says (the Sūtrakāra ) - So much, on account of meditation. ॥34॥ Āmananam - meditation in a prominent manner, contemplation. Amananat, on account of this cause, Iyat this same host of qualit which is ready for being incorporated cverywhere, - that is, bliss etc., particularised by being not gross etc., - without which host of qualities there is no proper apprehension of the nature of Brahman excluded from everything else, - that alone has to be carried forward everywhere, and that is so much this (is) the sense. Others (qualities), however-being all-doer etc., although following the Principal (Brabman) are established in each Vidyā for being contemplated upon. || 34 || Here ends the Akşaradhyadhikaruna (14) If (it be said) on account of one's own Atman having the host of Bhutas (bcings) within, there would be tho impropriety of difference in another way, (the reply is)-No, (there is no Vidyabheda), like the instruction. ॥35॥ (Adhikarana 15. Sutras 35-37) [447] In the Byha lāranyaka, apropos the question of Uşasta, this is stated in the Sruti- • IVhat is the direct Brahiman, supersensIow, what the Alman the inmost of all - tell me that (Br.3.4.1) - ·Para 447] श्रीभाष्यम् [८८६ इति । तस्य प्रतिवचनम्-- 'प प्राणेन प्राणिति स त आत्मा सर्वान्तरो योपानेनापानिति म त आत्मा ( ३४.१) इत्यादि । अतुष्टेन तेन पुनः पृष्ट आह- 'म दृष्टेर्दष्टार पश्येः । न श्रुते श्रोतारं शृणुया । न मतेमन्तार मन्त्रीथा । न विज्ञातेर्विज्ञातार विजानीयाः । एष त आत्मा सर्वान्तर । अतोऽन्यदातम्' (३।४।२) इति । तथा तदनन्तरं कहोलप्रभे चेवमानायते- 'पदेव साक्षादपरोक्षाद्ब्रह्म प आत्मा सर्वान्तरस्तन्मे व्याचक्ष्व ' (बृ ३।५।१ ) इति । प्रतिवचनं च 'योऽशनायापिपासे शोक मोह जरा मृत्युमत्येति । एव हैतमात्मान पिदित्वा भाह्मण पुत्रेपणायाश्च पित्तेपणायाश्च । (३१) इत्यादि 'अतोऽन्यदातम्' (बृ ॥५॥१) इत्यन्तम् । तत्र संशय्यते-किमनयोविद्याभेदोऽस्ति न वा ? इति । किं युक्तम् ? भेद इति । कुत ? रूपभेदात् । प्रतिवचनभेदादूपं भिद्यते । प्रभस्यैक्यरूप्येऽपि प्रतिवचनप्रकारो हि भेदेनोपलभ्यते। -The answer of that • Who lives (breathes) by the Prana-he, your Atman, the inmost of all, one who by the Apāna (wind) moves down, he, your Atman,' (Br 34.1) etc Asked again by bim not satisfied, (Yājāavalkya ) said One should not see the seer of sight, one should not hear the hearer of hearing, one should not think of the thinker of thought, one should not know the knower of knowledge - this one, your Aiman, the inmost of all Everything other than this, (es) distressing (Br 3.42) Likewise, after that in the question of Kabola, this is mentioned in the Sruti- * Whatever is indeed the direct Brahman, supersensuous, what the Atman the anmost of all tell me that (Br 351) And the answer — Who goes beyond hunger and thirst, grief, infatuation, old age, deatk - Having, verily, known the Atman thus, a Brāhmana, from a desire for sons, from a desire for wealth (Br 3.51) etc , ending with • Everything else (15 ) distressing' (Br 351) -There it is doubted-Is there the difference of Vidyas in these two or not ? What proper? Difference of Vidyas Whence? Onaccount of difference of form The form is different on account of the difference in the answer, for, although the question is of the same form the mode of answer is found to be different. In the former case, the agent of breathing etc , Is spoken of as the .

·८८७] ब्रह्मसूत्र-३.३३५ [ Para 447 पूर्वत्र प्राणनादीनां कर्ता सर्वान्तरात्मत्वेनोच्यते, परत्राशनायापिपासादिरहितः । अतः, पूर्वत्र प्राणिता देहेन्द्रियबुद्धिमनःप्राणव्यतिरिक्तः प्रत्यगात्मोच्यते । परत्र तु, तदतिरिक्तोऽशनाया- पिपासादिरहितः परमात्मा। अती रूपं भिद्यते । भूतग्रामवतश्च प्रत्यगात्मनस्तस्य भूतग्रामस्य सर्वस्यान्तरात्मत्वेन सर्वान्तरत्वमप्युपपन्नम्। यद्यपि प्रत्यगात्मनः सर्वान्तरत्वं भूतग्राममात्रा- पेक्षत्वेनापक्षिकं तथापि तदेव ग्राह्यम् । अन्यथा, मुख्यान्तरात्मपरिग्रहलोभात्परमात्मस्वीकारे प्रतिवचनभेदो नोपपद्यते। प्रतिवचन हि पूर्वत्र प्रत्यगात्मविषयम, परमात्मनः प्राणितृत्वापा- नितृत्वाद्यसंभवात् । परं च परमात्मविषयम, अशनायाद्यतीतत्वात् । तदिदमाशङ्कते- अन्तरा भूतग्रामवत्स्वात्मनोन्यथा भेदानुपपत्तिरिति चेत्, इति । अन्तरा-सर्वान्तरत्वेन प्रथमप्रतिवचनं भूतमामवत्स्वात्मना, भूतग्रामवांस्तदन्तरः स्यात्मा प्रत्यगात्मा सर्वान्तर इत्युच्यते, इत्यर्थः । अन्यथा 'या प्राणेन प्राणिति (बृ. ३१) 'योऽशनायापिपासाद्यतीतः। इति प्रतिवचनभेदानुपपत्तिरिति चेत्- अत्रोत्तरम्- न, इति । न विद्याभेद इत्यर्थः। उभयत्र परविषयत्वात्प्रश्नपतिवचनयोः । तथाहि-- inmost Atman of all; in the latter case, as bereft of hunger, thirst etc. Therefore, in the former case, the vivifying agent is called the inmost Self apart from body, sense-organ, intellect, mind, Prāņa etc., In the latter case, however, (it is) the Paramātman, apart from that, bereft of hunger and thirst etc., Therefore, the form is different. In the case of the inmost Ātman possessing the host of beings, being the inmost of all is quite in order on account of his being the inmost Atman of that whole host of beings. Although being the inmost of all in the case of the inmost Ātman is relative owing to its dependence solely upon the host of beings, still that alone is to be understood (here). Otherwise, if through the greed for understanding the chief inmost Ātman, it is admitted that the Paramātman is meant (here), the difference in the answers cannot be accounted for. For, the answer in the former case refers to the inmost Ātman, because being the vivifier or being the force to make things go down etc., is impossible in the case of the Paramātman, And the latter refers to the Paramātman, on account of his being beyond hunger etc. So, this doubt arises - Antarā bhūtagrāmavatsvātmanongthā bhedānupapattiriti cet.. Antara-being inside all; the first answer Bhutagrāmavatsväcmanah possessed of the host of bcings, himself inside that, thc innost Atman is spoken of as being insidcall-this (is) the sense. Otherwise, • IVho lives by Prāna' (Br.3.4.1) • Who is beyond hunger, thirst etc..' this difference in the answers cannot be accounted for if such (is the objection)-Here the answer-No. No difference in the Vidyās. -this (is) the sense. Because in both the cases the question and the ans Fer refer to the Highest. To explain the same - ·Para 447] श्रीभाष्यम् [ete 'यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरः' (वृ. ३।४।१) इति प्रभस्तावत्परमात्मविषय एव। ब्रह्मशब्दस्य परमात्मासाधारणत्वेऽपि प्रत्यगात्मन्यपि कदाचिदुपचरितप्रयोगदर्शनात्तद्यावृत्त्या परमात्मप्रतिपत्त्यर्थ यत्साक्षात्ब्रह्मोति विशेषणं क्रियते । अपरोक्षत्वमपि सर्वदेशसर्वकालसंवन्धित्वम् "सत्यं ज्ञानमनन्तं ब्रह्म' (ते. ११) इत्यनन्तत्वेनावगतस्य परमात्मन एवोपपद्यते । सर्वान्तरत्वमपि ' यः पृथिव्यां तिष्ठन्मृथिव्या अन्तरः' (श. ना. १४६७७) इत्यारम्य यात्मनि तिष्ठनात्मनोऽन्तरः' (श. वा. १४६७३०) इति सर्वान्तर्यामिणः परमात्मन एव संभवति । प्रतिववनमपि तथैव परमात्मविषयम् यः प्राणेन प्राणिति (बृ. ३३४११) इति । निरुपाधिक प्राणनस्य कर्तृत्वं परमात्मन एव, प्रत्यगात्मनः सुषुप्तौ प्राणनं प्रति कर्तृत्वाभावात् । एवमजानतोषस्तेन प्राणने कर्तृत्वमात्रमुक्तं मन्यानेन प्रत्यगात्मनोऽपि साधारणत्वें प्रतिवचनस्य मत्वा, अतुष्टेन पुनः पृष्टस्तं प्रति प्रत्यगात्मनो व्यावृत्तं निरुपाधिकत्वेन प्राणनस्य • What is the direct suparsensuous Brahman, --what Atman inside of all (Br. 3.4-1.) this question, for the matter of that, refers to the Paramātman alone. Although the word Brahman is peculiar to the Paramātman, its metaphorical use is sometimes seen in the case of the inmost Self - and tberefore, the qualifying (particularising ) expression, -- Yatsākṣātbrahma is put in for the apprehension of the Paramātman by excluding that (Pratyagātman). Being supersensuous also, is appropriate in the case of the Paramātman alone as he is apprehended as endless (infinite ), - being connected with all times and all places as in "Existence, Knowledge, Infinite Brahman' (Tai.2.1) Being inside all is possible in the case of the Paramātman alone, who is the inner Controller of all (in accordance with the passage ) beginning with "Who, abiding in Pythin is within Pythivi' (Sa. Bra. 14.6•7-7) and ending with, • Who. abrding in the Atman, within the Atman' (Sa. Bra. 14.6-7-30) and the answer also in the same way refers to the Paramātman as in • Who lives by Prana.' (Br.3.4.1) Being the unconditional vivifying agent belongs to the Paramātman alone, because the inmost Atman in deep sleep does not possess the nature of an agent in respect of Pranana (breathing forth). Asked again by Usasta not knowing this, and thinking being the agent for the Prāņana (operation) alone was mentioned, being dissatisfied with the answer, thinking that it (the characteristic) is common to the inmost Atman also, (Yājāavalkya ) described to him the Paramātman as ·८८९] ब्रह्मसूत्र-३.३.३५ [ Para 447 , कर्तारं परमात्मानमाह न दृष्टेष्टारं पश्येः (बृ. ३६४२) इत्यादिना । इन्द्रियाधीनानां दर्शनश्रवणमननविज्ञानानां कर्तारं प्रत्यगात्मानं प्राणनस्य कर्तृत्वे- नोक्त इति न मन्वीथाः, तस्य सुषुप्तिमूछीदी प्राणनादरकर्तृत्वात् । ' को झेवान्यात्मः प्राण्याद् । यदेष आकाश मानन्दो. न स्यात्' (ते. २७) इति सर्वप्राणिप्राणनहेतुत्वं हि परमात्मन एवान्यन श्रुतम् । अतः पूर्वप्रश्नप्रतिवचने परमात्म- विपये । एवमुत्तरे, अपि, अशनायाद्यतीतत्वस्य परमात्मासाधारणत्वात् । उभयत्र 'मतोऽन्यदार्तम् । (३. ३४४२, ३।५।१) इत्युपसंहारश्चैकरूपः। प्रश्नपतिवचनावृत्तिस्तु कृत्स्नमाणिप्राणनहेतोः परस्य ब्रह्मणोऽशनाया- द्यतीतत्वप्रतिपादनाय । तत्र दृष्टान्तमाह-उपदेशवत्, इति । यथा सद्विद्यायाम् 'उत्त तमादेशमप्राक्ष्यः । (छा. ६।११) इति प्रक्रान्ते सदुपदेशे 'भगवांस्त्वेवमेतद्वयीतु (छा. ६।११४) इति 'भूय एप मा भगवान्विज्ञापयतु' (छा. ६।५।४) इति प्रश्नस्य distinct from the inmost Ātman and as the unconditional agent of Pränana in •One should not see the seer of sight '' (Br.3.4.2) etc..-~-Do not think that the inmost Atman, who is the agent of perception. hearing, meditation, realisation, dependent upon the sense-organs, is spoken of (here) as being the agent of Prānana, because he is not the agent of Pranana etc., in deep sleep, swoon etc., for, elsewhere bas been mentioned in the Śruti Who indeed would breathe forth, would live, if this Akāta were not bliss? (Tai. 2.7) -that the Paramātman alone is the cause of the breathing forth of all creatures. Therefore, the first (two)-question and answer-- refer to the Paramātman. In the same way the latter two also, because, being beyond hunger etc.. is peculiar to the Paramātman. In both cases the conclusion is of the same form as Anything else than this () distressing. (Br. 3-4.2; 3.5-1) The repetition of the question and the answer, hotrever, is for the sake of propounding that the Highest Brabman which is the cause of the breathing forth of the entire living creation, is beyond hunger etc. There (the Sutrakāra) cites an illustration, Upadeśavat - Just as in the Sadvidyā (Vidyā dealing with Sat), the teaching about the Sat being started in • Noir, did you ask for that instruction 7 (Chi. 6+1+1) Let His Reverence tell this thus (Chi. 6+1++) Let once again His Reverence instruct me (CLĩ. 6-5-1) -the repetition again and again of this question, and that of the answer -- ·. ' Para 447 ] श्रीभाप्यम् [८९० एषोऽणिमेतदात्म्पमिदं सर्व तत्सत्यम् (छा. ६८७) इति प्रतिवचनस्य च भूयो भूय आवृत्तिः सतो ब्रह्मणस्तन्माहात्म्यविशेषप्रतिपादनाय दृश्यते, तद्वत् । अत एकस्यैव सर्वान्तरभूतस्य ब्रह्मणः कृत्स्लपाणिप्राणनहेतुत्वाशनायायतीतत्यपति- पादनेन रूपैक्याद्विद्युक्यम् ॥ ३५॥ [448] अथ स्यात्-यद्यप्युभे प्रश्नपतिवचने परब्रह्मविपये, तथापि विद्याभेदोऽ- धर्जनीयः, एकत्र सर्वप्राणिपाणनहेतुत्वेनोपास्यमितरत्राशनायाद्यतीतत्वेनेत्युपास्यगुणभेदेन रूप- भेदात, प्रभेदाच । पूर्वत्र पस्तः प्रष्टा, उत्तरत्र तु कहोल इति । तत्राह- व्यतिहारो विशिंपन्ति हीतरवत् ॥३६॥ नात्र विद्याभेदः, प्रश्नप्रतिवचनाम्यामेकरूपार्थविषयाभ्यामेकेन च विधिपनकवाक्य- त्वप्रतीतेः । प्रभद्वयं तायत्सर्यान्तरात्मत्वविशिष्टब्रह्मविषयम् । द्वितीये प्रश्ने 'यदेव साक्षादपरोक्षाद्ब्रह्म य मात्मा सर्वान्तरः' (वृ. ३१५१) इत्येवकारश्च पूर्वत्रोषस्तेन पृष्टगुणविशिष्टब्रह्मविपयत्वं कहोलप्रभस्यायधारयति । प्रतिवचनं चोभयत्र 'This atomic: all thas has this as the Atman' (Cha.6.8.7) are seen for the propounding of that peculiar greatness of the Sat Brahmanlike that. Therefore, because in the case of the same Brahman which is the inmost of all (beings ) there is the exposition of its being the cause of the breathing forth of the entirc living creation and being beyond hunger etc., and so, on account of the oneness of form, there is the oneness ot Vidya. ||35॥ [488] It may be argued --Although both the question and the answer refer to the Highest Brahman, still the difference in the Vidyās is unavoidable. In one place, ( Brahman ) is the object of worship owing to its being the cause of the breathing forth of the entire living creation; elsewhere, owing to its being beyond hunger, -- thus there is the difference of form on account of the difference in the attributes of the object of worship, and on account of the difference in the questioners; for, Uşasta (is) the first questioner and Kabola the next. - There says (the Sutrakāra)- Interchange, because they characterise, as in other cases. ॥3611 There is no difference of Vidyās, here, because the question and the answer refer to a matter having the same form; and on account of one injunctive expression, there is the apprehension of there being onc sentence. The two questions, for the matter of that, refer to the Brahman characterised by being the inmost Self of all, And in the second question, the use of Eva (indeed) in • What indeed, the direct Supersensuous Brahman, what Ātman inside all' (Br. 3.5.1) concludes that the question of Kahola refers to Brahman characterised by the attributes, asked about by Uşasta previously. And the answer in both the places - ·. . ब्रह्मसूत्र-३.३.३६ [ Para 418 एष ते मात्मा सर्वान्तर (३४.१, ३५१) इति सर्वान्तरात्मत्वविशिष्टब्रह्मविषयमेकरूपमेव । विधिप्रत्ययश्चोत्तरत्रैव दृश्यते तस्मादमाह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत् ' (वृ. ३५१) इति। एवं सर्वान्तरात्मत्वविशिष्टब्रह्मैकविषयत्वे द्वयोरवधृते सत्येकस्मिन्नेव सर्वान्तरात्मत्व- विशिष्टे ब्रह्मण्युपास्ये, उपस्तकहोलयोरितरेतरबुद्धिव्यतिहारः कर्तव्यः। उपस्तस्य या सर्वान्त- रात्मनो ब्रह्मणः सर्वप्राणिप्राणनहेतुत्वविषया बुद्धिः, सा कहोलेनापि प्रष्ट्रा कार्या। या च कहोलस्य तस्यैव ब्रह्मणोऽशनायाद्यतीतत्वविपया बुद्धिः, सोपस्तेनापि कार्या। एवं व्यतिहारे कृते, उभाभ्यां सर्वान्तरस्य ब्रह्मणो जीवव्यावृत्तिरवधृता भवति । एवं सर्वान्तरात्मानं प्रत्यगा- स्मनो व्यावृत्तमवगमयितुं सर्वप्राणिप्राणनहेतुत्वाशनायाद्यतीतत्वप्रतिपादनेन, विशिषन्ति हि याज्ञवल्क्यस्य प्रतिवचनानि । अतो ब्रह्मणः सर्वान्तरात्मत्वमेवोपास्यगुणः। प्राणनहेतुत्वादयस्तु तस्योपपादका नोपास्याः। ननूपास्यगुणः सर्वान्तरात्मत्वमेव चेत्, प्राणनहेतुत्वस्याशनायाद्यतीतत्वस्य च प्रष्ट्रो- ~तिहत्यानुसंधान किमर्थम् ? Thus, your Alman, inside all' (Br. 3.1.1: 3.5-1) is definitely of the same form, referring as it does to the Brahman particularised by being the inmost Atman of all. And the injunctive termination is seen in the latter only as in * Therefore, a Brāhmana, getting disgusted with learning, should stay on, as a child,' (Br. 3-5-1) Thus, when it has been ascertained that in both places ) there is the reference to the same Brahman, particularised by being the inmost Ātman of all, the object of worship, that Brahman is particularised by being the inmost Arman of all, the intere nge of notions has to be allowed in case of Usasta aad Kahola,--What notion referring to Brahman, the inmost Self of all, being the cause of the breathing forth of all the living creatures, this Uşasta had, - that has to be taken as entertained by the questioner, Kahola also. And what notion Kahola had, referring to that same Brahman being beyond hunger etc., that has got to be entertained by Uşasta also. When the interchange has been effected thus, the distinct nature of Jiva from Brahman, the inmost of all, would be understood by both. Thus, indeed, the answers of Yājõavalkya particularise the inmost Arman of all, by propounding his being tbe cause of the breathing forth of all creatures and his being beyond hunger etc., in order to makcone understand his being distinct from the Pratyagātman (Jiva ). Therefore, in the case of Brahman, being the innost Ātman of all is itself the attribute to be meditated upon. Being the cause of the breathing forth etc,. are but the justifying causes of that, and not the objects of worship, I say (says the objector)-If the attribute of the object of worship is. bcing the inmost Atman of all alone, for what purpose is the comprehension by mutual exchange, in the case of the (two) questioncrs. of being the cause of the breathing forth, and beiog beyond hunger etc.? ११२ ·Para 418] श्रीभाष्यम् तदुच्यते- सर्वप्राणिप्राणनहेतुत्वेन सर्वान्तरात्मनि जीवाद्यावृत्ते ब्रह्मण्युपस्तेनावधृते सति, कहोलेन जीवस्य सर्वात्मनासंभावितेन स्वभावविशेषेण सर्वान्तरात्मा व्यावृत्तोऽनुसंधेय इति कृत्वा पुनः प्रश्नः कृतः। याज्ञवल्क्योऽपि तदभिप्रायमभिज्ञाय प्रत्यगात्मनोऽसंभावितमशना- यादिप्रत्यनीकत्वमुक्तवान् । अतश्योपास्यस्य व्यावृत्तिप्रतीतिसिद्धयर्थमुभाभ्यां परस्परखुद्धि- व्यतिहारः कर्तव्यः । इतरवत्-यथेतरत्र सद्विद्यायां भूयो भूयः प्रभैश्च प्रतिवचनैश्च तदेव सद्ब्रह्म व्यवच्छिद्यते, न पुनः पूर्वप्रतिपन्नाद्गुणाद्गुणान्तरविशिष्टतयोपास्यं प्रतिपाद्यते, तद्वत् ॥ ३६॥ [449] तत्रापि प्रश्नप्रतियचनभेदे सति, कथमेश्यमवगम्यते? इति चेत्, तबाह- सैव हि सत्यादयः ॥३७॥ सेव हि सच्छन्दाभिहिता परमकारणभूता परा देवतैव 'सेयं देवतेक्षत' (छा. ६३२) 'तेजः परस्यां देवतायाम्' (छा. ६४६) इति प्रकृता . यथा सोम्प मधु मधुकृतो निस्तिष्ठन्ति' (छा. ६।९।१) इत्यादिपु पर्यायेषु सर्वेपूपपाधते । यतः To that it is stated (in reply)-When Brahman, the inmost Atman of all, is definitely understood by Uşasta to be distinct from Jiva, on account of its being the cause of the breathing forth of all living creatures, a question was put again by Kahola thinking that the inmost Atman of all should be understood as being distinct on account of some particular natural attribute of the Jiva, as it is not possible for Jiva to be the Atman of all. Yājõavalkya also, understanding his intention, spoke of being the opposite of hunger etc., as impossible in the inmost Atman (Jiva). Therefore, for the purpose of establishing the apprehension about the object of worship being distinct, there has to be effected mutual interchange of notions by the two. - Itaravat- as elsewhere, in the (section describing the) Sadvidya, the same Sat Brahman is made distinct again and again by questions and answers, and not the object of worship particularised by other attributes different from the attribute put forward before, is propounded-like that: || 36|| [ 449 ] There also, when there is the difference in the question and the answer, how can identity be understood ? - If this (is the objection) -There says (the Sutrakāra) That same ( Parā devatā) indeed, (the attributes ) Satya etc. ||371 For, that same highest Deity alone, that is the original cause, denoted by the word Sat introduced in 'That this Deity reflected (Cha. 6.3.2) • The Tejas in the highest Detty' (Chi. 686) is justified in all the succeeding alternatives in 'As, (0) gentle one, the bees stick on to the honey'. (Cha 6.91) Because in ·. . ८९३] बासूत्र-३.३.३७ [ Para 449 'ऐतदास्यमिदं सर्व तत्सत्यं स आत्मा (ला. १८७) इति प्रथमपर्यायोदिताः सत्यादयः सर्वेषु पर्यायेपूपपाधोपसंहियन्ते । केचित्तु-व्यतिहारो विशिंपन्ति हीतरवत, सेव हि सत्यादयः, इति सूत्रद्वयमधिकरण द्वयं वर्णयन्ति । तत्र पूर्वेण 'त्वं वाहमस्मि भगवो देयते । महं वे त्वमसि भगवी देवते' (जावा.) तद्योऽहं सोऽसी योऽसो सोऽहम्' (ऐ. आ. २१२४९) इति वाक्ये जीवपरयोयंतिहारानुसंधानं प्रतिपाद्यत इत्युच्यते, इत्याहुः । (तत्सर्व खल्विदं ब्रह्म (छा. ३११४) 'ऐतदास्यमिदं सर्वम् ...तत्त्वमसि' (छा. १८७) इत्यवगतसर्वात्मभावविषयत्वादस्य वाक्यस्य, नात्र प्रतिपादनीयमपूर्वमस्तीत्यनादरणीयम् । तत्तु वक्ष्यति- 'आत्मेति तूपगच्छन्ति ग्राहपन्ति च' (प्र. सू. ४।१३) इति । न च सर्वात्मत्वानुसंधानातिरेकेग परस्मिन्ब्रह्मणि जीवत्वानुसंधानं जीवे च परब्रह्म- त्यानुसंधानं तथ्यं संभवति । उत्तरेण च सूत्रेण * As all this has this as the Ātman, that (is) Salya, he, the Alman (Cha. 6-8-7) Satya and others mentioned in the first passage, ara propounded in all the alternatives and are grouped together. But some describe the two Sūtras — Vyatibāro visitaşanti litaravat, Saiva hi Satyadayaḥ - as two topics. There, they say that by the first Sutra- • You, verily-I am, (0) divine Dery. I. venly.- You are. (0) divine Deity'' (Jata.) That what I, that he: what he, that l' (Ai.A. 2:24.6) -in these passages, is propounded the continued interchange of thc Jiva and the Paramātman. But this does not deserve to be treated with respect as there is nothing unknown to be propounded here in this passage dealing as ic does with the nature of being the Ātman of all, known (already ) from All that, indeed, this Brahman' (Cha. 3.14.1) All this has this as the Alman - That thou art (Chii.6.8.7) And that the Sutrakara) would state (in the Sutra) • They approach, as the Almani, and grasp 16.' (Bra Si. IV.1.3) Not, indeed, can the association of the naturc of Jiva in the Highest Brahman and the association of the nature of the Highest Brahman in the Jiva As distinct from the association with being the Ātman of all, be possibly real. What has been said — And by the next Sūtra, oneness of the worship of Satya propounded in .

·Para 449 1 श्रीभाष्यम् 'स यो ह वै तन्महद्यक्ष प्रथमजं वेद सत्य ब्रह्म (५४१) इत्यादिवाक्यप्रतिपादितस्य सत्योपासनस्य 'तद्यत्सत्यमसोस आदित्यो य एष एतस्मिन्मण्डले पुरुषो यश्चार्य दक्षिणेक्षन्' (वृ ५।५।२) इत्यादिवाक्यप्रतिपादितोपासनस्य चैक्यं प्रतिपाद्यत इति तदप्ययुक्तम्, उत्तरवाक्येऽक्ष्यादित्य स्थानभेदेन विद्याभेदस्य पूर्वमेव 'न वा विशेषाद' (ब सू ३।३।२१) इत्यनेन प्रतिपादितत्वात् । न च द्वयोरनयोाहत्यादिशरीरकत्वेन रूपवतोः 'हान्त पाप्मान जहाति च य एव वेद' (छा ५।५।३) इति च पृथक्संयोगचोदनावतोईयोरुपासनयोः 'स यो ह वै तन्महद्यक्ष प्रथमज वे सत्य ब्रह्मेति जपतीमालोकान्' (बृ ५।४।१) इति संयोगरूपादिमत्तया निरपेक्षेण पूर्वेगेनोपासनेनाभेदः संभवति । न च 'हन्ति पाप्मान जहाति' (वृ ५५३) इति च गुणफलाधिकारत्वम्, प्रमाणाभावात् । पूर्वेणेकविद्यात्वं प्रमाणमिति चेत्न, इतरेतरा- "He who, indeed, verly, knows the great wonderful first-born, as Satya Brahman.' (Br. 5.4.1) etc, and the worship propounded in 'That what (1) Satya , this (Is) that Aditya, who (s) this Purusa in this orb, and who, this one in the nght eye' (Br 552) etc, -(oneness of the two worships ) is propounded - That also is improper, because it has already been propounded by the Sūtra Not again, on account of distinction' (Bra Su III 3.21) that there is the difference of Vidyās on account of the difference in places - the eye, the Sun etc, in the later passage Not again in the case of these two worships that are possessed of different forms by having the different) syllables etc , as the body and having separate association (with the fruit) and the directive in the passage He kills the sin, and abandons ut,- he who knows thus (Cha 553) - is possible oneness with the previous one independent worship, on account of its being possessed of connection, fruit, etc, as in · Who, indeed, varily, knows the great wonderful first-born as Satya Brahaman, he conquers these worlds: (Br54-1) Nor again, has (the passage) • He kills the sin, abandons at' (Br 553) competence for the subsidiary fruit, on account of the means of proof being absent If it be said that there is the means of proof, – being one Vidyā with the previous one-(Our answer is) – No, on account of mutual interde- ·. अझरन-३.३.२८ [Pari 150 अयवाद । एकावेद्याचे निश्चित सति. पूर्वफलस्यैव प्रधानकलनोत्तरयोः फलयोगफलत्वं, तयोर्गुणफलत्वे निदिने सति, संयोगमेदामागपूर्वेग विधेयन, इतीतरेतराप्रपन्यन्. इत्येव- मादिभिर्ययोक्तमज्ञारमेव सूत्रद्वयम् ॥२७॥ नजरवाधिकार समाउद (2) फामादीतरत्र तत्र चायतनादिभ्यः ॥ ३८॥ (अधिकरण १६, सूत्राणि ३८-४०) [450] डान्दोग्ये श्रूयते 'जय यदिदमस्मिन्नापुरे दहाँ पुगरी पेहम इहोऽलिला. तस्मिन्यदन्नस्तदन्वटेन्यन्' (7. Im) इत्यादि । वाजसनेयकेच स वा एष महामन नात्मा योऽयं विज्ञानमपः मागे परतोऽन्तड़प नाकाशलस्मिञ्छेते सर्वस्य वशी सर्वस्पेशानः' (. ४४२२) इत्यादि । तत्र संशयः-किमनयोविद्यामे, उतन! इति । किं युक्तम् । भेद इति। कुतः। रूपमेदाद । अपहतपाप्मत्वादिगुणाष्टकविशिष्ट आकारास्वान्दोग्य उपास्यः प्रतीयते । वाजpendence. When being one Vidya is ascertained, the fruitin the first (Vidya) alone bcing the chicf fruit, the subscquent two fruits arc subsidiary ; and when their being the subsidiary fruit is ascertained, there is the oneness of the Vidyā with the previous one on account of the absence of the difference of the connection - (thus) there is mutual interdependence - Thus by this and other (arguments), the two Sutras (have to be explained) only in the manner pointed out before. ||371 Here ends the Antaravadhikarana (15) Desire etc., elsewhere and there, from the abodes clc. ॥38॥ (Adhikarina 16, Sutres 35-40) [ 450 ] In the Chandogya it is mentioned by thc Sruti - •Nov, what this. ntus Brahma-city, the Dahara lotus-akode, the Dahara, -- within this, Ākāša, what is inside that, that should be searched for' (Chi. 8• 1) etc., And in the Vayasansyaka -- 'He. vamly, this great unbom Atman. – u ho this, constituted of Vijñana, among the Prānas, uho, this within the heart, Tāta, sleeps in that, controller of all, ruler of all (Br.+4.22) etc.,-There (arises) adoubt-Is there the difference in the Vidyisanthese two or not? What (Is) proper? Difference. Whence? On account of the difference of form. In the Chandogya, Akāśa is apprehended as the object of worship, particularised by eight attnbutes, being with sins destroyed etc.,--in the Vājasanejaka, however, 18 apprehended the object of worship, the onc sloeping In the Akasa. particularised by the attributes, being the controller cre..

·, Para 451] श्रीभाष्यम् ब्रह्मगुणवेन प्रमाणान्तराप्रतिपन्नानां गुणानामेपां सत्यकामत्वादीनाम् 'तस्मिन्यदन्तस्तदन्वेष्टव्यम्' (छा ८1१19) एष आत्मापहतपाप्मा पिजरो विमृत्युपिशोपोऽपिजिपसोऽपिपामा सत्यकाम सत्यसकरूप: (छा ८1१14) 'सर्वस्य वशी सर्वस्येशान । एष सर्वेश्वर एष भूताधिपतिरेष भूतपाल एप सेतुर्विधरण एषा लोकानामसभेदाय' (वृ ४२०) इत्यादिभिरनयो श्रुत्योरन्यासु च मोक्षार्थोपासनोपास्यब्रह्मगुणावेन सादरमुपदेशादेपामलोपः, अपि तूपसंहार एव कार्यः। छान्दोग्ये तावत् तय हहात्मानमनुविद्य वजन्त्येताश्च सत्यान्कामास्तेषा सर्वेषु लोकेर काम- चारो भवति' (छा ८1१।६) इति सत्यकामत्वादिगुणविशिष्टस्य ब्रह्मणो वेदनं विधाय 'अथ य इहात्मानमननुविद्य वजन्त्येताश्च सत्यान्कामास्तेपा सर्वषु लोकेष्व कामचारो भवति (छा ८1१६) इत्यवेदननिन्दा क्रियमाणा गुणविशिष्ठवेदनस्यादरं दर्शयति । तथा वाजसनेयके There is no elision of these, on account of the respectful teaching (thereof) as being the qualities of Brahman the object of worship, in the Upāsanas meant for salvation as mentioned in these two Sruti (passages, and other Sruti (passages), 'What is within there, that should be searched for ' (Chā. 811) This Ātman, having the sins destroyed ageless, deathless, bereft of grief, bereft of hunger, bereft of thirst, with desires fulfilled, with thoughts fulfilled' (Cha.815) Controller of all, ruler of all, this Lord of all, this supreme master of beings, this protector of beings, this bridge, the support of these uorlds, in order they may not break' (Br 4 4 22) etc, - in the case of these qualities having the desires fulfilled etc, that are not apprehended by other means of proof as being the qualities of Brahman, their inclusion has got to be effected In the Chandogya for the matter of that, having enjoined the meditation (Vedana ) of Brahman particularised by qualities, having desires fulfilled etc, in Then who, having known the Atman, and having these desires fulfilled, go out of them, there is movement at will, in all the worlds (Cha 816) - and the censure of non-meditation which is being made in • Then who, having not know the Atman here, and not having these desires fulfilled, go out — of them there is no movement at will in all the worlds' (Cha 816) point out to the respect for meditation of Brahman) particularised by the qualities Similarly, in the Vājasanej aka on account of the repeated instruction about the overlordship, in ·. ८९९) ब्रह्मसूत्र-३.३.३९ [ Para 451 'सर्वस्प पशी सर्वस्येशानः। ... एष सर्वेश्वर एक भूताधिपतिरेप भूतपाल: (बृ. ४।४।२२) इति भूयो भूय ऐश्वर्योपदेशाद्गुणेष्वादर प्रतीयते । एवमन्यत्रापि। न च मातृपितृसहलेम्योऽपि वत्सलतरं शास्त्र प्रतारकवदपारमार्थिकानिरसनीया- न्गुणान्प्रमाणान्तराप्रतिपन्नानादरेणोपदिश्य संसारचक्रपरिवर्तनेन पूर्वमेव वम्भ्रम्यमाणान्मुमुक्षु- न्भूयोऽपि भ्रमायितुमलम् । 'नेह नानास्ति किञ्चन' (वृ. ४।४।१९) एफवानुद्रष्टव्यम् । (बृ. ४।४।२०) इति तु सर्वस्य ब्रह्मकार्यत्वेन तदात्मकत्वादेकधानुदर्शनं विधायानह्मात्मकत्वेन पूर्वसिद्धनाना- त्वदर्शन निषेधतीत्ययमर्थः प्रागेव प्रपश्चितः । ‘स एप नेति नेत्यात्मा' (बृ. ४।४।२२) इत्यत्र च, इतिशब्देन प्रमाणान्तरप्रतिपन्नं प्रपञ्चाकारं परामृश्य न तथाविधं ब्रह्मेति सर्वात्मभूतस्य ब्रह्माणः प्रपञ्चविलक्षणत्वं प्रतिपाद्यते । तदेव चानन्तरमुपपादयति 'अग्राह्यो न हि गृह्यते । अशीर्पो न हि शीर्पते । असगो न हि सज्जते । अपवितो न व्यथते न रिष्यति' (बृ. ४।४।२२) Controller of all, ruler of all .... this Lord of all, this supreme master of beings, this protector of beings' (Br. 4 4-22) - In this way, elsewhere also Not again is the Sāstra that is more affectionate than thousands of mothers and fathers, like a misleading fellow, having respectfully mentioned the qualities that are unrealand that are fit to be discarded, that are not known from other means of proof, stupid enough to be competent to make those desirous of salvation who are already revolving about by the whirling of the wheel of worldly existence, revolve again and again! (The Śruta) again in Not here is anything whatsoever many' (Br. 4.4.19) Only in one form, this should be realised (Br. 4.4.20) - having enjoined the meditation in only one way on account of everything having that (Brahman) as the Atman, being the product of Brahman, Tepudiates the apprehension of manifoldness arrived at before, on account of its not having Brahman as its Ātman-tbis matter has already been expounded. And having referred to the form of worldly existence known from other means of proof, by the word Iti, here in • He, this one; Aiman, not thus, not thus (Br. 4.4:22) it is propounded that Brahman which is the Atman of all, is different from the worldly existence, because Brahman is not of such a nature. And that same (the Sruti) sets forth later in Not fit to be grasped, not indeed us he grasped ; not fit to bc shattered, not indeed is he shattered ; not clinging, not indeed docs he cling on; not pained, he is not pained, does not come to harm (Br. 4.4.22) .

·Para 451] श्रीभाप्यम् १९०० इति । प्रमाणान्तरमाहाविसजातीयत्वात्प्रमाणान्तरेण न गृह्यते। विशरणीयविसजातीयत्वान विशीर्यते । एवमुत्तरत्रानुसंधेयम् । छान्दोग्येऽपि नास्य जरतार्यति न पपेनास्य हन्यत एतत्सत्यं ब्रह्मपुरमस्मिन्कामाः समाहिताः (छा. ८1१५) इति सर्वविसजातीयत्वं ब्रह्मणः प्रतिपाद्य तस्मिन्सत्यकामत्वादयो विधायन्ते ॥३९॥ [432] नन्वेवमपि तद्य इहात्मानमनुविद्य वजन्येताश्च सत्याफामास्तेषां सर्वेषु लोकेषु कामचारो भवति । स यदि पितृलोककामो भवति' (छा. ८1११६) इत्यादिना सत्यकामत्वादिगुणविशिष्टवेदनस्य सांसारिकफलसंवन्धश्रवणान्मुमुक्षोर्बह्म प्रेप्सोन सगुणं ब्रह्मोपास्यम् । परविद्याफलं च 'पर ज्योतिरूपसपथ स्पेन रूपेणाभिनिष्पद्यते' (छा. ८३४) इतीदमेव । अतः सत्यकामत्वादयो ब्रह्म प्रेप्सोपसंहार्या इति । अत उत्तरं पठति- उपस्थितेतस्तद्वचनात् ॥ ४० ॥ -(Atman) cannot be grasped by other means of proof, because he is not homogeneous with what is to be grasped by other mcans of proof. He is not shattered, because he is not homogeneous with what is fit to be shattered. In this way the thing is to be understood in the succeeding ( passages). In the Chandog ya also in the passage) Not by the old age of him, this one becomes old; nor by his murder, this one ) is killed; this is the Satya (real) Brahma-city: here (all) desires are placed together (Cha 8.1-5) -having referred to Brahman as quite distinct from everything, the attributes having the desires fulfilled etc , are mentioned in respect of that. ॥ 39 ।। [452] I say (says the objector) -- Even thus in Then, those who hanng realised the Atman here, and these desires fulfilled, go out of them there is movement at will in all the worlds ; if he is desirous of the world of Pars' (Cha. 8.1.6) etc., the contemplation on one particularised by the qualities, having desires fulfilled etc. is mentioned as being connected with the fruit associated with worldly existence, - for one desirous of release, wishing to reach Brahman, Brahman with attributes is not the object of worship And the fruit of the highest Vidya is just what (is given) in 'Having gone unto the highest Light, he is manifested 111 his own form' (Cha 8.34) Therefore, having desires fulfilled etc, are not to be included, in the case cf desirous of reaching Brahman -- Here (the Sūtrakāra ) recites the . Оле answeron After reaching (Brahman), for this very reason, account of mention about that. 1404 ·९०१] ब्रह्मसूत्र-३.३.४१ [ Para 453 उपस्थितिरुपस्थानं ब्रह्मोपसंपत्तिः, उपस्थिते ब्रह्मोपसंपन्ने, सर्वबन्धविनिर्मुक्ते स्वेन रूपेणामिनिष्पने प्रत्यगात्मन्यत एवोपसंपत्तेरेव हेतोः सर्वेषु लोकेपु कामचार उच्यते 'परं ज्योतिरूपसंपद्य स्वेन रूपेणाभिनिष्पद्यते। स उत्तमः पुरुषः । स तत्र पति जक्षत्कीडनममाणः स्त्रीभिर्वा यानेवी ज्ञातिभिवां नोपजनं स्मरन्निदं शरीरम्' (छा. ८1१२१३) 'स स्पराड् भवति तस्य सर्वेषु लोकेमु कामचारो भवति' (छा. १२५१२) इति । तदेतचतुर्थे निपुणतरमुपपादयिष्यते । अतः सर्वेषु लोकेषु कामचारस्य मुक्तोपभोग्यफल- त्वान्मुमुक्षोः सत्यकामत्वादयो गुणा उपसंहार्याः ।। ४० ॥ कामाद्यधिकरणं समाप्रम् (१६) तनिर्धारणानियमस्तद्दष्टेः पृथग्ध्यप्रतिवन्धः फलम् ॥ ४१ ॥ (अधिकरण १७, सू. ४१) [453] 'जोमित्येतदक्षरमुद्गीथमुपासीत' (छा. १1१।१) इत्यादीनि कर्माङ्गाश्रयाण्युपासनानि कर्माङ्गभूतोद्गीथादिमुखेन जुदादिमुखेन पर्णतादिवत्काल त्वेन निखढानुमानानीत्युद्गीथायुपासनसंबन्धिनः Upasthitih-reaching, reaching Brahman; In respect of the inmost Atman that has reached, that has reached Brahman,-freed from all bondage, manifested in his own form. Atah eva - for this very reason, viz. Teaching itself (merging in) Brahman, (free) movement at will, in all the worlds is mentioned in "Having gone unto the highest Light, he is manifested in his oun form, - he, the best Purusa; he moves all round there, eating, sporting, enjoying, in the company of women, or in cars, or epith the kinsmen ;- not remembering his birth (or) this body' (Cha. 8.12.3) He becomes self-ruler; in all the worlds there is movement at will, for him (Chā. 7.25-2) All this would be set forth in a very convincing manner in the fourth (Adhyāya). Therefore, in the case of one desirous of salvation, qualities, having the desires fulfilled etc., have to be included, owing to free movement in all the worlds being the fruit fit to be enjoyed by the liberated. # 4011 Here ends the Kamadyadhahatrana (16) Non-rule about meditation on them, on account of that being secn; for separate, non-obstruction indeed the fruit. 41 11 (Adhikarana 17. Sutra 41) [ 4531 The Upāsanās associated with parts of Karman as mentioned in One should worship the imperishable Udgitha as Om (Chh. I.1.1) etc., because they have their performance established through the Udgitha, etc., being the part of the rite, like being made of leaves, through the juhu (ladic ) ctc., and there being in -- ·Para 453] श्रीमाष्यम् [ ९०२ 'यदेव विद्यया करोति श्रदयोपनिषदा तदेव वीर्यवत्तरं भवति' (छा. १1१1१०) शति वर्तमाननिर्देशस्य पर्णतादिसंबन्ध्यपापल्लोकश्रवणवत्पृथक्फलत्वकल्पनायोगात ऋतुषु नियमेनोपसंहार्याणीति- एवं प्राप्ते, प्रचक्ष्मह-तनिर्धारणानियमः, इति । निर्धारणम्-निश्चयेन मनसोऽव- स्थापनं ध्यानमित्यर्थः । तन्निर्धारणानियमः कर्मसूद्गीथाद्युपासनानामनियमः। कुतः १ तदृष्टः । उपलभ्यते झुपासनानुष्ठानानियमः 'तेनोभौ कुरतो यश्चैतदेपं घेद यश्च न वेद' (छा. १११११०) इत्यविदुपोऽप्यनुष्ठानवचनात् । न चाङ्गत्वे सत्युपासनस्यानुष्ठानानियम उपपद्यते । एवमुपा- सनस्यानङ्गत्वे निश्चिते सति, उपासनविधेः फलाकाङ्कायां रात्रिसत्रन्यायेन वीर्यवत्तरत्वं कर्म- फलात्ष्टथक्भूतमेव फलमित्यवगम्यते। किमिदं वीर्यवत्तरत्वम् ! कर्मफलस्येवाप्रतिबन्धः। प्रतिबध्यते हि कर्मफलं प्रबल- कमान्तरफलेन । तावन्तं कालं तदभावोऽप्रतिबन्धः। सघप्रतिबन्धः कर्मफलात्स्वर्गाविलक्षणा- पृथग्भूतमेव फलम् । तदिदमुच्यते पृथग्भ्यप्रतिबन्धः फलम् , इति । Whatever he does by Vidyā, by faith, by Upanışad, he makes that itself more powerful' (Cha. 1-1-10) something connected with the worship of Udgitha etc., referred to in the present tense, (and) there being no possibility of imagining a separate fruit for the same, like the hearing of.non-sinful verses connected with the ladle being made of leaves etc..-(these Upasanas) are as a rule to be included in the sacrifices This (prima facie view ) being reached, we say - --Tannirdharana. niyamah. Nirdhāranam-resolutely stabilising the mind, meditation-this (is) the sense. Tannirdharanāniyamah-no rule regarding the worship, Udgitha etc. in the Karmans, Whence ? Taddrsteh--for, no rule about the performance of Upāsanās is found, on account of the mention of the performance by even an unlearned Therefore, both of them perform; he who again knows this thus and he who know's not (Cha. 1.1.10) Not again (should one say that) no rule about the performance of the worsbip is appropriate if Upāsanā be a part (of the Karman). Thus, when the worship is ascertained to be not a part, there being the expectancy for the fruit of the worship-rite, it is known that the fruit, being more powerful, is, indeed. separate from the fruit of the Karman, after the maxim of the Rātrisatra. What is this, being more powerful ? It is nothing but non-obstruction of the fruit of the Karman itself; for, the fruit of the Karman is obstructed by the fruit of another powerful Karman. The absence of that during that period of time (is) non-obstruction. And that non-obstruction indeed, is the fruit which is absolutely different from the fruit of the Karman, pointing to heaven etc. This has been stated (by the Sutra portion)-prthagghyapratibandhah phalam. person, in ·ब्रह्मसूत्र-३.३.४३ ९०५) [ Para 455 इत्यन्तम् । तत्र संशयः-किं पूर्वप्रकृतविद्ययैकषिद्यात्वेन तदुपास्यविशेपनिर्धारणमनेन क्रियते, उत सर्ववेदान्तोदितपरविद्योपास्यविशेषनिर्धारणम्, इति ! किं युक्तम् ? दुहरविद्योपास्यविशेष- निर्धारणमिति । कुतः प्रकरणात् । पूर्वस्मिन्ननुवाके दहरविद्या हि प्रकृता इहर विपा परवमभूतं यत्पुण्डरीक पुरमध्यसत्यम् । तत्रापि दहरं गगनं विशोकस्तस्मिन्यदन्तस्तदुपासितव्यम् ॥' (ना. १२॥३) इति । अस्मिंश्चानुवाके 'पद्मकोशप्रतीकाश हृदयं चाप्यधोमुखम्' (ना. १३३२) इत्यादिना हदयपुण्डरीकाभिधानमस्य नारायणानुवाकस्य दहरविद्योपास्यविशेपनिर्धारणार्थत्व- मुपोद्दलयतीति । एवं प्राप्ते, प्रवक्ष्महे-लिङ्गभूयस्त्वात्, इति । अस्य निखिलपरविद्योपास्यविशेपनिर्धा- रणार्थत्वे भूयांसि लिङ्गानि दृश्यन्ती तथाहि-परविद्यास्वक्षरशिवशंभुपरब्रह्मपरज्योति परतत्त्व- परमात्मादिशब्दनिर्दिनमुपास्यं वस्त्विह तैरेव शरनूध तस्य नारायणत्वं विधीयते। भूयसीपु पियासु श्रुताननूद्य नारायणत्यविधानभूयस्त्वं नारायण एव सर्वविद्यास्पास्यमस्थूलत्वादि- ·[९०३ तदुक्तं संकर्षणे ' Parg 454 ] श्रीभाप्यम् इत्यादिना गुणविशिष्टतया चोपास्यत्वेन घिहितत्वात्पूर्व स्वरूपेणानुसंहितस्यापहतपाप्मत्यादि- विशिष्टतयानुसंधानार्थमावृत्तिः कर्तव्या। यथा 'इन्द्राय राज्ञे पुरोहाशमेकादशकपालं निपेदिन्द्रायाधिराजायेन्द्राय स्वराने' (ते. सं. २०३६) इतीन्द्रस्यैव राजत्वादिगुणविशिष्टत्वेऽपि तत्तद्गुणसंवन्ध्याकारस्य भिन्नत्वात्पदानावृत्तिः क्रियते। 'नाना या देवता पृथक्त्यात्' (जै. सं. का. ११२।१५) इति॥४२॥ प्रदानाधिकरणं समाप्तम् (10) लिङ्गभूयस्त्वात्तद्धि वलीयस्तदपि ।। ४३ ॥ ( अधिकरण १९, सू. ४३) [455] तैत्तिरीयके दहरविद्यानन्तरमधीयते 'सहस्रशीप देवं विश्वाक्षं विश्वशभुवम् । विश्वं नारायणं देवमक्षरं परमं प्रभुम् ॥' (ना. ११) इत्यारभ्य सोऽक्षरः परमः स्वराट्' (ना १३१२) etc., he is enjoined as the object of worship as particularised by the qualities, the repetition has to be gone through, for the sake of apprchending one already apprehended in his nature before, as particularised by the qualities, having the sins destroyed etc. Just as in • One should offer the Patrodasa on eleven pot-sherds, to Indra, the King; to Indra, the supreme King; 10 Indra, the self-King. (Tai, Saam. 2.3.6) although Indra himself is particularised by the qualities, kingly nature etc., his form as connected with those various qualities being different, the repetition of the offering is gone through That has been said in the Samkarşana (section)- Devalās are, verily, different, owing to their being separate. (Jai. Sam. Ka. 14.2.15) 1421 Here ends the Pradanadhukarana (18) On account of the indicatory marks being many, that indeed is more powerful, and that also (is stated) 1143 11 (Adhikarana 19, Sutra 43) [ 455 ) In the Tarttırīyaka after the Daharavidyā, it is read beginning with '(To) the thousand-headed god, all-eyed, spreading auspiciousness everywhere, all-pervadng, Narayana, shining, Aksara, the supreme Lord (Na 13.1) and ending with He, the imperishable, supreme self-ruler' . (Na. 13.2) ·६०५) ब्रह्मसूत्र-३.३.४३ [ Para 458 इत्यन्तम् । तत्र संशयः-किं पूर्वप्रकृतविधयेक विद्यात्वेन तदुपास्यविशेपनिर्धारणमनेन क्रियते, उत सर्ववेदान्तोदितपरविद्योपास्यविशेषनिर्धारणम्, इति ? किं युक्तम् । दहरविद्योपास्यविशेष- निर्धारणमिति । कुतः। प्रकरणात् । पूर्वस्मिन्ननुवाके दहरविद्या हि प्रकृता 'दहरं विपापं परखेडमभूतं यत्पुण्डरीके पुरमध्यसंस्थम् । तत्रापि दहरं गगनं विशोकस्तस्मिन्यदन्तस्तदुपासितव्यम् ॥' (ना. १२॥३) इति । अस्मिंश्चानुवाके 'पद्मकोशप्रतीकाशं हृदयं चाप्यधोमुखम्' (ना. १३॥२) इत्यादिना हृदयपुण्डरीकाभिधानमस्य नारायणानुवाकस्य द्हरविद्योपास्यविशेषनिर्धारणार्थत्व- मुपोदलयतीति। एवं प्राप्ते, प्रचक्ष्महे-लिङ्गभूयस्त्वात, इति । अस्य निखिलपरविद्योपास्यविशेषनिर्धा- रणार्थत्वे भूयांसि लिङ्गानि दृश्यन्ते। तथाहि-परविद्यास्वक्षरशिवशंभुपरब्रह्मपरज्योति परतत्त्व- परमात्मादिशब्दनिर्दिष्टमुपास्यं वस्त्विह तैरेव शब्दैरनूद्य तस्य नारायणत्वं विधीयते । भूयसीषु विद्यासु श्रुताननूध नारायणत्वविधानभूयस्त्वं नारायण एव सर्वविद्यासूपास्यमस्थूलत्वादि- -~-Thera (arises) the doubt-Is by this (passage) made the ascertainment about the particular object of wotship (by that Vidyā ), as it is but one Vidyā along with the Vidyā previously introduced, or, ascertainment about the particular object of worship of the higher Vidyās mentioned in all the Vedāntas ? What proper? The ascertainment about the particular object of worship in the Daharavidya. Whence? On account of the context; for, in the previous section, the Daharavidyā is indeed the matter in hand- The Dahara, free from sin, which is the abode of the highest, which (:s) the lotus stationed in the middle of the city; and there also, the Dahara sky, free from grief – what is within that, that should be worshipped.' (Na. 12.3) And in this Anuvāka, in 'And, shining like the lotus-bud. the heart with face downwards (Na. 13.2) etc., the appellation, the heart-lotus of this Nārāyaṇa-section corroborates that this is meant for the ascertainment of the particular object of worship of the Daharavidyā This (prima facie view ) being reached, we say (in reply)-Lingabhi. yastvāt-There are many indicatory marks seen for the purpose of ascertaining che particular object of worship of all Paravidyās. To explain the same - In the Paravidyās, the entity, the object of worship pointed out by the words Aksara, Siva, Sambhu, Parabrahman, Parajyotis, Paratattva, Paramātman etc., is repeated here by the very same words, and that being Nārāyaṇa is enjoined. Having repeated what has been mentioned in many śrutis, the frequent enjoining of Nārāyana becomes the additional indicatory mark, in a large measure to ascertain the particular thing, - that Nārāyana alone is the Highest Brahman, the object of worship in all the Vidyās, possessed of ·६०५) ब्रह्मसूत्र-३.३.४३ [ Para 455 इत्यन्तम् । तत्र संशयः-किं पूर्वप्रकृतविद्ययैकविद्यात्वेन तदुपास्यविशेपनिर्धारणमनेन क्रियते, उत सर्ववेदान्तोदितपरविद्योपास्यविशेपनिर्धारणम्, इति ? किं युक्तम् ? दहरविद्योपास्यविशेष- निर्धारणमिति । कुतः ? प्रकरणात् । पूर्वस्मिन्ननुवाके दहरविद्या हि प्रकृता 'दहरं विपापं परखेडमभूतं यत्पुण्डरीके पुरमध्यसंस्थम् । तत्रापि दहरं गगनं विशोकस्तस्मिन्यदन्तस्तदुपासितव्यम् ॥' (ना. १२॥३) इति । अस्मियानुवाके 'पद्मकोशप्रतीकाशं हृदयं चाप्यधोमुखम्' (ना. १३१२) इत्यादिना हृदयपुण्डरीकाभिधानमस्य नारायणानुवाकस्य हरविद्योपास्यविशेपनिर्धारणार्थत्व- मुपोद्दलयतीति। एवं प्राप्ते, प्रचक्ष्महे-लिङ्गभूयस्त्वात्, इति । अस्य निखिलपरविद्योपास्यविशेपनिर्धा- रणार्थत्वे भूयांसि लिङ्गानि दृश्यन्ते। तथाहि-परविद्यास्वक्षरशिवशंभुपरब्रह्मपरज्योतिःपरतत्त्व. परमात्मादिशब्दनिर्दिष्टमुपास्यं वस्त्विह तैरेव शब्दैरनूय तस्य नारायणत्वं विधीयते । भूयसीपु विद्यासु श्रुताननूय नारायणत्वविधानभूयस्त्वं नारायण एव सर्वविद्यासूपास्यमस्थूलत्वादि- -There (arises) the doubt-Is by this (passage) made the ascertainment about the particular object of worship (by that Vidya ), as it is but one Vidyā along with the Vidyā previously introduced, or, ascertainment about the particular object of worship of the lugher Vidyās mentioned in all the Vedāntas ? What proper ? The ascertainment about the particular object of worship in the Daharavidya. Whence? On account of the context; for, in the previous section, the Daharavidyā is indeed the matter in hand- The Dahara, free from sin, hich is the abode of the highest, which (as) the lotus stationed in the middle of the city; and there also, the Dahara sky, free from grief - what is within that, that should be worshipped.' (Na. 12.3) And in this Anuvāka, in 'And, shining like the lotus-bud. the heart with face downwards (Na. 13-2) etc., the appellation, the heart-lotus of this Narayana-section Corroborates that this is meant for the ascertainment of the particular object of worship of the Daharavidyā This (prima facie view ) being reached, we say (in reply)-Lingabhi. yastvāt-There are many indicatory marks seen for the purpose of ascertaining the particular object of worship of all Paravidyās. To explain the same - In the Paravidyas, che entity, the object of worship pointed out by the words Akşara, Siva, Sambhu, Parabrahman. Parajyotis, Paratartva, Paramātman etc.. is repeated here by the very same words, and that being Nārāyana is enjoined. Having repcated what bas been mentioned in many Śrutis, the frequent enjoining of Nārāyaṇa becomes the additional indicatory mark, in a large measure to ascertain the particular thing, - that Nārāyana alone is the Highest Brahman, the object of worship in all the Vidyās, possessed of ·Pera 455j श्रीभाप्यम् ९०६ वेशेपितानन्दादिगुणकं परं ब्रह्मेति विशेषनिर्णये भूयो बहुतरं लिई भवति। अत्र लिङ्गशब्द- श्चिह्नपर्यायः। चिह्नभूतं वाक्यं बहुतरमस्तीत्यर्थः। तद्धि प्रकरणादलीयः। तदप्युक्तं प्रथमे काण्डे 'श्रुतिलिङ्गवाक्यपकरणस्यानसमाख्यानां समवाये पारदोबल्यमर्थविप्रकर्षात् ' (जै. सू३१३१४) । ति। यत्तूक्तम् 'पनकोशप्रतीकाशम् (ना. १३१२) त्यादिवचनं दहरविद्याशेपत्वमस्योपवलयतीति-तन, वलीयसाप्रमाणेन सर्वविद्योपास्यविशेष- नर्धारणार्थत्वेऽवधृते सति दहरविद्यायामपि तस्यैव नारायणस्योपास्यत्वेन तद्वचनोपपत्तेः । च सहस्रशीर्षम्' (ना. १३१) इत्यादिद्वितीयानिर्देशेन पूर्वानुवाकोदितोपासिना संबन्धः शङ्कनीयः, 'तस्मिन्यदन्तस्तदुपासितव्यम्' (ना. १२१३) इत्युपासिगतेन कृत्प्रत्ययेनोपास्यस्य कर्मणोऽभिहितत्वात्तदुपास्ये द्वितीयानुपपत्तेः। 'विश्वमेवेदं पुरुषः' (ना. १३) 'तत्वं नारायणः परः (ना. १३१) , qualities, bliss etc., particularised by being not gross, etc.--Here the word Linga has the meaning of a token. The meaning is that there is many an indicatory passage; and that is more powerful than the context. It also has been stated (by Jainini) in the First Part. • In the group of Sruti, indicatory mark, sentence, context, place, name, -each succeeding one w weaker owing to the distance from the meaning' (Jai. Su.3.3.14) As to what has been said, that the expression • Shining like the lotus-bud' (Na. 13.2) etc., corroborates this (Nārāyana-section) being subsidiary to the Dabaravidyā -(we reply)-That (is) not (so), because when by a more powerful Pramāna (means of proof) it is ascertained about the particular object of worship in all the Vidyās, that passage (authority ) is appropriate as pointing out to the same Nārāyana being the object of worship even in the Daharavidyā. Nor again should it be doubted that here is a connection with (the root) Upās mentioned in the previous section by the use of the accusative in •Sahasraširşam' (Na. 13.1) because the object of worship is denoted as the object by the Krt termination associated with the root Upās in the passage • What is within that, that is to be uorshipped' (Na. 12.3) the accusative case is inappropriate as referring to the object of worship by that. And, on account of the reference in the nominative casc in All this universe, venly, (is) Puruşa' (Na. 13-1) 'Realty, the highest Narayana' (Na. 13-1) ·९०७] ब्रह्मसूत्र---३.३.४४ [Kara 456 इत्यादिप्रथमानिर्देशाच्च प्रथमाथें द्वितीया वेदितव्या। 'अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः।' (ना. १३१) 'तस्याः शिखाया मध्ये परमात्मा व्यवस्थितः। स मम स शिवः सेन्द्रः सोमः परमः स्यराट् ।' • (ना. १३२) इति निर्देशैः सर्वस्मात्परो नारायण एव सर्वत्रोपास्य इति निर्णायमानत्वाच्च, प्रथमार्थ द्वितीयति निश्चीयते ॥४३॥ लिड्गभूयस्त्वापिकरणं समाप्तम् (१९) पूर्वविकल्पः प्रकरणात्स्याक्रिया मानसवत् ॥ ४४ ॥ (अधिकरण २०, सूत्राणि ४४-५०) [456] वाजसनेयकेऽग्निरहस्ये मनश्चितादयोऽग्नयः श्रूयन्ते 'मनश्चितो पाचितः प्राणचित्तवनश्चितः श्रोत्रचितः कर्मचितोऽग्निचितः' (श. वा. १०५।३) इति । तत्र संशयः-किमेते मनश्चितादयः सांपादिकत्वेन विद्यारूपा अग्नयः क्रियामयकत्वनु- प्रवेशेन क्रियारूपाः, आहोस्विद्विद्यामयकत्वनुभवेशेन विद्यारूपा एव ? इति विशये, क्रियारूपत्व तावदाह-पूर्वविकल्पः, इत्यादिना । चित्याग्मित्वेन संपादितानामपां मनश्चितादीनां ऋत्यनु- • etc., the accusative should be understood in the sense of the nominative, And that the accusative has the sense of the nominative is ascertained on account of it being decided that Nārāyana alone who is beyond everything is the object of worship everywhere by references such as - Nārāyana remans pervading all that inside and outs.de' (Na. 13 1) Paramātman is well-established in the midst of that flame. He (Is) Brahma (-dera): he. Sua; he, Indra; he, Aksara; the highest self-ruler' (Na. 13.2) ॥13॥ Here ends the Lingabhūyastvādhikarana (19) Alternative thought of the previous, on account of context, action may be there I ke the mind. 1144 11 (Adhikarana 20, Sūtras 41-50) [456] In the Vajasanesaka. in the Agntrahasya chapter, fires-the mind-piled etc., are mentioned- • Mind-piled. Vak-piled. Prana-pled. eye-piled, ear-pited. karman-piled, fire-piled' (Sa. Bri. 10.53) - There ( arises ) a doubt - Are these mind-piled etc, metaphorically of the nature of Vidyā, having the form of action owing to the entrace into the sacrifice constituted of action, - or, of the nature of Vidyā alone, entering into the sacrifce constituted Vidya ? - this being the doubt, (the Sūtrakāra ) speaks first of their baving the nature of action by the Sūtra ) - Purvavikalpah etc.-Because these (fires) mind-piled etc.. metaphorically ११४ ·Part 138) श्रीभाष्यम् esmaraton 01 nafarurangers ' ममम मासीव सकरणपीता मनधिताइयस्तनेष्टकाचितेनामिना विकल्प्यमानाः क्रियारूपा एव स्युः । विद्या- त्यापिनेएकचितस्याः प्रकृतत्वात्तस्य च कियामयकत्वव्याभिचारित्वेन तत्र क्रतुसंनिधानात्त- रुपाणामपि कियामयकत्यनुप्रवेशेन कियारूपत्वं मानसग्रवदुपपद्यते। यथा द्वादशाहेऽविवाक्ये दशमेऽपनि मानसपहस्य मनोनिप्पाद्यग्रहणासादनस्तोत्रशस्त्रप्रत्याहरणभक्षणत्वेन विद्यारूप- इतथेष्टकवितेनाग्मिना मनश्चितादीनां विकल्पः क्रियारूपत्वं चावगम्यते । चितवत्तत्मतुनिर्वर्तनेन तदभूता मनश्चितादयः क्रियामयकत्वनुप्रवेशेन क्रियामया एवेति [ ૨૦૮ (31 1.90147319) 'आतिदेशाच ॥४५॥ ( 37. Er. 901317199) तुल्यकार्यवाद्विकल्पः । ततश्चेष्टक- स्थापि कियामयकत्वगतया, कियारूपत्वम्, तथेहापि ॥४॥ तेषामेक एव तावान्पावानसो पूर्वः' इति पूर्वस्येष्टकचितस्याग्नेर्वीर्य मनश्चितादिप्वतिदिश्यते। 11 8411 a sacrifice, have no understood as piled fires which have the expectancy of entering into injunction in a sacrifice in their own place; as previously in (accordance withthe passage ) • Non-existent, verily, was this in the beginning (Sa. Brā, 10.5-3.1 ) etc., the Agni piled up with bricks is the matter in hand, and that being always invariably associated with sacrifice abounding in sacrificial action, is proximate to the sacrifice, the mind-piled etc, understood in the various contexts being alternated with the brick-piled-fire, would have the form of action alone. Having the form of action even in the case of those constituted of Vidyā, by entrance into a sacrifice involving action is appropriate, like the mental cup. Just as in the Avivākya in the Dvādaśaha ( sacrifice), on the tentb day, the mental cup although of the nature of Vidyā, has the nature of action, by being a part of the sacrifice full of action, on account of the taking up, attaining to, praise, glorification, bringing and eating - that are to be effected by the mind : so, (the same case ) here also. 1144 11 And on account of the extended application. 4511 For this reason also, it is understood that the mind-piled etc., are alternated with the brick-piled fire and have the nature of action. The strength of the previous brick-piled fire is seen to be extended to the mind-piled etc, in Of those, each one of them is that much, so much as the prev.ous one' (Śa Brā. 10-5-3-11) Thus, on account of the similarity of action, the alternative exists. And therefore, like the brick-piled (fire), the wind-piled etc., that are subsidiary to that sacrifice, by contributing to its completion are definitely constituted of action by the entrance into the sacrifice full of action. 11 45 11 + ·९०९) ब्रह्मसूत्र-३.३.४६ [ Para 457 1457] एवं प्रात, प्रचश्महे- विद्यैव तु निर्धारणाद्दर्शनाच ॥ ४६॥ तुशब्द पक्षं व्यावर्तयति। यदुक्तं मनश्चितादयः क्रियामयक्रत्यनुप्रवेशेन क्रियामया एवेति, नैतदस्ति । विद्यारूपा एवैते। विद्यारूपनत्वन्यायिन इत्यर्थः । कुतः निर्धारणादर्शनाच्च। निर्धारण तावत् 'ते हेते विद्याचित एव । विद्यया हेवैत एवंविदाश्वता भवन्ति' (श. प्रा. १०१५।३।१२) इति । वाल्मनश्चक्षुरादिव्यापाराणामिमकादियच्चयनानुपपत्तेर्मनसा संपादिताग्नित्वेन विद्यारूपत्वे सिद्धेऽपि विद्याचिता एव । 'विद्यया हवेते' ( श. वा. १०५।३।१२) इति चावधारणं विधामयकत्वन्वयेन विद्यारूपत्वज्ञापनार्यमिति निश्चीयते। दृश्यते चात्रैवैपां शेषी विद्यारूपः क्रतुः। 'ते मनसेवापीयन्त मनसैवाचीयन्न मनसेषु ग्रहा अगृह्यन्त मनसा स्तुवन्त मनसाशंसन्यत्कि च यज्ञे फर्म क्रियते यतिक च यज्ञीय कर्म मनसैव तेषु मनोमयेषु मनश्चित्म मनोमयमक्रियन' (श. वा १०१५।३३३) [457] This (prima facie view ) being reached, we say (in reply) - But Vidyā itself, on account of the ascertainment, and on account of the mention in the śruti. 1146 11 The word Tu turns away the (above) view. As to what has been stated that the mind-piled etc., are definitely constituted of action, by the entrance into the sacrifice full of action It is not so; these have the nature of Vidyā alone, that is to say, they are associated with the sacrifice of the form of Vidyā. Whence ? Nirdhāraņāddarśanācca--Nirdhāraṇam, ascertainment, for the matter of that in "Thess, uerily, are Vidyā-piled alone. By Vidzā. indecd, verily, these become piled up for him uho knows thus, (Sa. Bri. 10.5-3-12) On account of the impossibility of the piling up etc., of operations of speech, mind, eye etc., as in the case of bricks etc, these are definitely Vidya-piled, although their having the form of Vidya owing to their metaphorical nature of fire imagined by the mind, is established; the emphatic statement in By Vidyā, indeed, venly, these' (Sa. Bra. 10-5-3-12) is ascertained to be for the purpose of making known their form of Vidyā, on account of their association with the sacrifice constituted of Vidyā. And here itself is scen their principal entity, the sacrifice of the form of Vidya in They study by the mind itself, they are piled by the mind itself, the cups are taken up by the mind in their case; they praising in the mind, extolled in the mind whatever the Karman performed in the sacnfice, uhaler er is the sacrificial action — that is performed mentally by the inind alons, in the case of those constituted of mind, piled of mind.' (Sa. Bh. 10-5-3-3) 15 ·[९१० Para 4371 श्रीभाप्यम इति। कवितेप्यमिषु यक्रियामयं यज्ञीयं कर्म कियते तन्मनोनिर्वत्र्येषु मनश्चिताद्यग्निषु मनोमयमेवाक्रियतेति वचनाकतुरपि विद्यामयोऽत्र प्रतीयते ॥ ४६॥ [458] नन्वत्र विधिपदाश्रवणात्फलसंबन्धाप्रतीतश्चेष्टकचितारन्युपस्थापितक्रिया- मयकतुपकरणाद्विद्यामयकत्यन्वयेन विद्यारूपतेषां वाध्येत । नेत्याह- श्रुत्यादिवलीयस्त्वाच्च न वाधः ॥४७॥ श्रुतिलिङ्गयाक्यानां प्रकरणाबलीयस्त्वेन श्रुत्याद्यवगतः क्रतुरेपां तदन्ययश्च दुर्बलेन प्रकरणेन बाधितुं न शक्यते । श्रुतिस्तावद 'ते हेते विद्याचित एव' (श. बा. १०५:३११२) इति । तान्यिवृणोति 'विद्यया हेत एवंविदाश्चता भवन्ति' (श. वा. १०१५।३।१२) इति । विद्यया-विद्यामयेन ऋतुना संबद्धा मनश्चितादयश्चिता भवन्तीत्यर्थः । 'तान्दतानेवंविदे सर्वदा सर्वाणि भूतानि चिन्वन्त्यपि स्वपते' (श वा. १०१५।३।१२) - Whatever sacrificial rite constitured of action 19 performed in the case of the brick-piled fires-that is made mentally itself in the case of the mind-piled fires, etc., to be gone through in the mind - on account of such mention, the sacrifice is also understood as constituted of Vidyā here. II 46 !! [458] I say (says the objector)- There being no mention of an injunctive word here, there is no apprehension of the connection with the fruit,--having the form of Vidyā itself, on account of the association with the sacrifice constituted of Vidyā, in the case of these would be stultified because the context is about the sacrifice constituted of action established by the brick-piled fire.(The Sūtrakāra ) says - No (in the Sūtra ). And on account of śruti etc., being more powerful, no stultification 1147 11 Because the śruti, indicatory mark, (and) sentence are more powerful than the context, the sacrifice known from the Sruti etc., and the connection of these with it, cannot be stultified by the weaker context, The Śruti, for the matter of that ( says) • These, veraly, are Vidya-piled ' (Sa. Bra. 10.5.3.12) (and) expounds them - 'By Vidyā, venly, are these piled, for one who knows thus (Sa. Bra. 10.5.3.12) - Vidyaya-by the sacrifice constituted of Vidyā; the mind-piled etc., connected (with that) are piled - this (is) the sense. * For him, verily, knowing them thus, although piling up, all beings sleep on (Sa. Brā. 10.5.3.12) - ·९११] ब्रह्मस्त्र-३.३.४८ [ Pari 459 इति लिङ्गम् । वादयं च 'एववि चिन्यन्ति (श. बा. १०५॥३॥१२) इति । सममिन्गहारो वाक्यम् । एवायदे विद्यामयऋतुमते सर्वदा सर्वाणि भूतानि चिन्वन्ती- त्यर्थः । सर्वभूतकर्तृकं सर्वकालव्यापि चयनं मनसा संपादितं परिमितकर्तृकालक्रियामयेटक- चितकार्यद्वारेण कत्यनुप्रवेशसंभवमलभमान विद्यामयक्रत्वनुप्रवेशे लिङ्गं भवति ॥४७॥ [459] यच्चेदमुक्त विधिप्रत्ययाश्रवणात्फलसंवन्धामतीतेश क्रियामयाकतोरन्योऽत्र विद्यामयः ऋतुर्न संभवतीति-तत्राह- अनुबन्धादिभ्यः प्रज्ञान्तरपृथक्त्ववदृष्टश्व तदुक्तम् ।। ४८ ॥ इसकचितान्वयिनः क्रियामयात्कताविद्यामयोध्यं ऋतुः पृथक्त्वेनानुबन्धादिभ्यः पृथक्त्वहेतुम्योऽवगम्यते। अनुबन्धा यज्ञानुबन्धिनो ग्रहस्तोत्रशस्त्रादयः 'मनसैयु ग्रहा अगृह्यन्त मनसा स्तुवन्न मनसाशंसन् ' (२. वा. १०.५।३।३) इत्यादिना प्रतिपादिताः। आदिशब्देन श्रुत्यादयः पूर्वोक्ता गृह्यन्ते। श्रुत्यादिमिः सानु- वन्धैर्विद्यामयः ऋतुः पृथगवगम्यत इत्यर्थः। -Linga (indicatory mark), for the matter of that, -And the Vakya (sentence is) They pile up for one who knows thus' (Sa. Bri. 10-5.3.12) A Vakya is the collective mention: that is to say. for one who knows thus, (and so ) who is possessed of a sacrifice constituted of Vidyā, all the beings always pile up. The piling up made by all beings, pervading for all times, imagined by the mind not possibly securing entrance into the sacrifice through the function of the brick-piled (fire) constituted of action, a limited agency, time, and function becomes the indicatory mark for its entrance into the sacrifice constituted of Vidya. ll 4711 [459] As to what has again been stated that on account of the nonmeation of the injunctive termination, and on account of the non-apprebension of the connection with the fruit- no other sacrifice constituted of Vidya tban the sacrifice constituted of action is possible here -- There says (the Sutrakāra ) - From the connection etc, like the separateness of another meditation, and this is seen,- that has been said. 148 11 This sacriGce constituted of Vidya is koown as being different from the sacrifice constituted of action, connected with the brick.piled (fire) from the connection etc., that are the causes of separatedess. Anubandhah -cup. praise, eulogy etc., connected with the sacrifice have been propounded in . By the mind are the cups talen in these, praising by the mind, they eulogised by the mind (Sa. Bra. 10-5-3-3) etc. By the word Adi, Sruti and others mentioned before are understood That is to say, the sacrifice constituted of Vidyā is known as different on account of Sruti etc.. along with the connection.

·Para 459) श्रीभाष्यम् । ९१२ प्रज्ञान्तरपृथक्त्ववत्-यथा प्रशान्तर दहरविद्यादिक्रियामयाकतोः पृथग्भूतं श्रुत्यादि- भिरवगम्यते, एवमयमपि। एवं चानुवन्धादिभिः पृथग्भूते विद्यामये यज्ञेऽवगते सति विधिः परिकल्प्यते । दृष्टश्चानुवादसरूपेषु कल्प्यमानो विधिः । तदुक्तम् 'वचनानि त्वपूर्ववाद' (जै. सू १०४।२०) इति। फलं च 'तेषामेकेक एव तावान्यावानी पूर्वः' (श. प्रा. १०५।३।११) इत्यतिदेशात् । स्वक्रतुद्वारेणेप्टकचितस्यामेर्यत्फलं तदेव मनश्चितादीनामपि स्वक्रतुद्वारेण फल- मित्यवगम्यते ॥४८॥ [460] यत्पुनरतिदेशेन तुल्यवीर्यत्वावगमाक्रियामयकत्वनुप्रवेशोऽवगम्यत इत्यु- क्तम्-तत्राह- न सामान्यादप्युपलब्धेर्मुत्युवन्न हि लोकापतिः ॥ ४९॥ नावश्यमतिदेशादवान्तरव्यापारस्यापि तुल्यतया भवितव्यं येन कियामयकत्वनुप्रवेश एषां स्यात्, यस्मात्कस्माचिसामान्यमानातिदेशोपलब्धेः। उपलभ्यते हि ‘स एष एव मृत्युर्य एष एतस्मिन्महले पुरसः' (श. वा. १०।५।२।२३) Prajñāntaraprthaktvavat -as another meditation is known as separate from the sacrifice constituted of action, the Dabaravidyā etc., from the Sruti etc., in the same manner, this one also. When the sacrifice constituted of Vidya is known thus as separate by the connection etc., the injunction is postulated. Such an imagined injunction is seen in the case of passages which are of the form of repetitions. It is said in . But the passages or account of their being not cited before' (Jai Sh. 10.4-20) and the fruit on account of the extended application in Of those, each one alone so long as the previous one (Sa. Brā. 10•5.3.11) -what fruit is there of the brick-piled fire through its own sacrifice. - it is understood that same is the fruit of the mind-piled etc., also, through their own sacrifice. 148 11 [460] As to what has again been said viz. the entrance into the sacrifice constituted of action, is known from the apprehension of its being equally powerful on account of the extended application - There says (the Sūtrakāra ) - No, from (some) (property), the apprehension ; no attaining to the place, like death. 149॥ Not. necessarily through extended application even some other (unrelated ) operation has to be equal, so that there would be the entrance of these into the sacrifice constituted of action; because an extended application is available from any common point whatsoever; for, that extended application is found in 'This one here is definitely death,-who. this one, is the Purusa in this orb. (Sa. Bri. 10.5-2-23) . even common ·- १९३] ब्रह्मसूत्र ३.३.५० [ Parn 460 इत्यादिषु संहवादिसामान्यमावादतिदेशः। न हि तत्र मण्डलपुरुषस्य मृत्युवत्तल्लोकापत्ति- स्तद्देशमातिरपि भवति । एवमिहापि मनश्चितादीनामिष्टकचिताग्निवद्भावातिदेशमात्रेणेष्टक- चिताग्निदेशरूपक्रियामयकत्वनुप्रवेशेनापि न भवितव्यम् । अत इष्टकचिताः स्वक्रतुद्वारेण यत्फलं तदेव मनश्चितादीनामपि विद्यामयक्रतुद्वारेण फलमित्यतिदेशावगम्यते ॥४९॥ परेण च शब्दस्य ताद्विध्यं भूयस्त्वात्त्वनुवन्धः ॥५०॥ परेण च ब्राह्मणेनास्यापि मनश्चिताधभिधायिनः शब्दस्य ताद्विध्यं तद्विधत्वं विद्यामयप्रतिपादित्वमवगम्यते । परेण हि ब्राह्मणेन 'अयं पाव लोक एसोऽनिश्चितस्तस्याप एव परिश्रिताः' (श. प्रा. १०५।४१) इत्यादिना 'स यो हेतदेवं वेद लोकं पृणानमेनं भूतमेतत्सर्वमभिसंपधने' (श. मा. १०१५।११) इति पृथक्फला विथैव विधीयते । तथा वैश्वानरवियादौ च विथैव विधीयते । अतोऽमि- रहस्यस्य क्रियैकविषयत्वं नास्ति। एवं तर्हि विद्यामया मनश्चितादयो बृहदारण्यकेऽनुबन्धव्याः, etc., merely on account of the common property viz. the nature of withdrawing into. Not indeed, there in the case of the Orb-person, there is, like death. the attaining to that world - the attaining to that place-also. Thus, here also, the mind-piled etc., like the brick-piled fires cannot be also associated with the sacrifice constituted of place, form, action of the brickpiled fire, merely by virtue of extended application of the nature. Therefore, it is known from the extended application that whatever fruit accrues for the brick-piled fire through its own sacrifice - that same belongs to the mindpiled also, through the sacrifice constituted of Vidyā. | 49 || And by the subsequent (passage), the word is of that nature, and the inclusion here on account of (Agnyaigas) being many. 1150 Parena Ca - And by the Brahmana passage this word (Sruti) also denoting the mind-piled etc. Tadvidhyam - being of the same natures: it is known that it propounds the sacrifice constituted of Vidya. By the later Brāhmana passage, beginning with This world, verily, this fire piled; the waters themselves have resorted to that (Sa, Bra. 10.54.1) and (ending with) • Thus he who, vexily, knows this, attains to this gratifying world, this being, all this (Sa. Bra. 10-5-4-1) -Vidyā alone with a separate fruit is enjoined. Similarly, in the Vaišvānara- Vidyā etc., also. Vidyā alone is enjoined. Therefore, Agnirahasya cannot have connection only with action. (The objector retorts) - Well, in that case, the mind-piled eis, constituted of Vidgà should be taken up in thâ ·- Para 461] श्रीमाप्यम् [९१४ किमर्थमिहानुबध्यन्ते ? तत्रोच्यते - भूयस्त्वात्वनुबन्धः, इति । मनश्चितादिपु संपादनीयाना- मान्यङ्गानां भूयस्त्वात्तत्संनिधाविहानुबन्धः कृतः ।। ५०॥ पूर्यविफसाधिकरणं समाप्तम् (२०) एक आत्मनः शरीरे भावात् ।। ५१ ॥ ( अधिकरण २१, सू. ५१-५२) [461] सर्वासु परविद्यासूपास्योपासनस्वरूपवदुपासकस्वरूपस्यापि ज्ञातव्यत्य- मुक्तम् 'प्रयाणामेय यमुपन्यासः प्रमथ' (प्र.सू १४६) इति । वक्ष्यति चास्य प्रत्यगात्मनः परमात्मात्मकत्वेनानुसंधानम् 'जात्मेति तूपगाछन्ति ग्राहपन्ति च' (मसू ४११।३) इति । किमयं प्रत्यगात्मा ज्ञाता कर्ता भोक्तिहामुत्र संचारक्षमोऽनुसंधेयः, उत प्रजापतिवाक्यो- दितापहतपाप्मत्वादिस्यरूपः ? किं युक्तम् ? ज्ञातृत्वाधाकारमात्र इत्येके मन्यन्ते। कुतः अस्योपासकस्य, आत्मनः शरीरे भावात् । आत्मनः शरीरे वर्तमानस्य तादृशमेव रूपम, ताव- तैवानुसंधानेन तत्फलसिद्धरपपत्तेश । न हि कर्मस्वधिकृतानां स्वर्गादिफलार्थिनां ज्ञातृत्वाद्य- Brhadaranyaka - why are they taken up here? - There it is sand (in reply) -Bhūgastvättvanubandbah - because the metaphorical accessories of fire, in the case of the mind-piled erc, being many, - in their proximity is the inclusion made here 1150|| Here ends the Purvankalpādhikarina (20) Some, on account of the Atman existing in the body, 151॥ (Adhikarana 21, Sutras 51-52) [461 ] In the case of all Paravidyas, it has been said that the nature of the worshippers also has to be known, like the nature of the object of worship and the worship in (the Sutra) • Thus the exposition of the three only, and the question (Bra. Su. I. 4.6) And (the Sutrakāra) would also mention that this inmost Atman is to be associated with the nature of the Paramātman in- • They understand as the Atman, and cause t to be grasped' (Bra. Su. IV. 1.3) Is this inmost Atman, as the knower, the doer, the enjoyer, capable of movement here and hereafter, to be understood, or as one having the nature, such as baving the sins destroyed etc, mentioned in the passage of Prajāpati? What proper ? Some opine — Having merely the form of being the knower etc.. Whence ? Because of this Upāsaka, Atmanah Sarirc Bhavat -- of the Atman existing in the body, the form is surely to be like that, - and because the accomplishment of the fruit is proper by the association of that much alone. Not indeed, in the case of those that are qualified for the sacrificial Iites, and longing for the fruit, heaven etc., what nature the form is in the ·ब्रह्मसूत्र-३.३.५२ [ Para 462 तिरेकेण फलानुभवदशायां यादृशं रूपं तादृशं रूपं साधनानुमानदशायामनुसंधातव्यम्, तावतैव साधनानुष्ठानतत्फलयोः सिद्धरतिरिकानुसंघाने प्रयोजनाभावात् । तदविशेषादिहापि तयेव। ननु चात्र ‘पयाकनुस्मिलोके पुरखो भाति तयतः प्रेत्य भपति' (छा. ३१) इति विशेपवचनादपहतपाप्मत्वाद्याकार एवानुसंधातव्य इत्यवगम्यते। नैवम् 'तं पथा यगोपासते' (मुद्र. स. ३) इत्युपास्यविपयत्वात्तस्यति ॥५१॥ [462] एवं प्राप्ते, प्रवक्ष्महे- व्यतिरेकस्तद्धावभाषित्वान्न तूपलब्धिवत् ॥ ५२ ।। न त्वेतदस्ति यज्ज्ञातृत्वाद्याकार एवानुसंधेय इति । अस्यात्मनः संसारदशाया मोक्ष- दशायां यो व्यतिरेकः सोऽपहतपाप्मत्यादिकोऽनुसंधेयः। अस्य मोक्षदशायां यादृशं रूपं ताप एवोपासनवेलायामात्मानुसंधेय इत्यर्थः । कुतः तद्भावभावित्वात्-तद्पोपपत्तेः । 'यथाकतुरस्मिलोके पुरखो भवति तथेतः प्रेत्य भवति' (छा. ३।११) state of experiencing the fruits as distinct from being the knower, that same form can be associated in the state of the performance of the required means; because there is no purpose (point ) in associating something orer and above (that) wben there is the accomplishment of the performance of the required means and the fruit thereof by that much alone. The same thing obtains here also, there being no difference (between the two cases ) - I say (says the objector)--But here, in • What will sacrifice) a person has in this world, like that he becomes, having departed from here' ( Ch%. 3+1+1) -on account of the special mention, it is known that (the Atman) having the form of one with sins destroyed, etc; alone has to be associated - (We reply ) - Not so, because that refers to the object of worship as ia • Him, as he worships. (Mudga. Kha.3) 151॥ [462] This (prima facie view) being reached, we say (in reply)- Difference, on account of attaining to that nature ; but not like the attainment (to that Brahman) 1521 - It is, however, not so, that the one having the form of being the knower etc., alone, is to be associated. What difference there is in the Atman in the state of salvation and in the state of worldly existence, that-having the sins destroyed etc., has to be associated. Whatever bis form in the state of salvation. Atman having that form alone is to be associated at the time of worship, -this (is) the sense. Whence? Tadbhavabhavitvāt-on account of attaining to that form. In 'IVhat will (sacrifice) a person has in this world, like that he becomes, having departed from here (CA. 3.14-1) १९५ ·Para 462] श्रीभाष्यम् तं यथा यथोपासते तथैव भवति' (मुद्. ख. ३) इति यथोपासनमेव हि प्राप्तिः श्रूयते। न च परस्वरूपमात्रविषयमेवेदमिति वक्तुं शक्यते, प्रत्यगात्मनोऽप्युपास्यभूतपरब्रह्मशरीरतयोपास्यकोटिनिक्षितत्वात् । अतः, प्रजापतिवाक्यो- दितापहतपाप्मत्वादिगुणकप्रत्यगात्मशरीरकपरमात्मोपासनस्य तथा रूपमेव प्राप्यमित्युक्तं भवति । अत एवं ‘एवंऋतुरिहामुं लोकं प्रेत्याभिसंमवित्तास्मि' (छा. ३११४४) इत्युच्यते। तस्मात्मत्यगात्मा प्राप्याकार एवानुसंधेयः । उपलब्धियत् ब्रह्मोपलब्धियत् । यथा ब्रह्मोपलब्धिर्विहिता यथावस्थितब्रह्मस्वरूपविपया, तथात्मोपलब्धिरपि यथावस्थितात्म- स्वरूपविपयेत्यर्थः । कर्मस्वात्मस्वरूपानुसंधानं न कर्माङ्गम् । यजेत स्वर्गकामः, इति कर्मानु- टानमेव हि फलाय चोद्यते । देहायतिरिक्तज्ञातृत्वाद्याकारात्मावगतिः कालान्तरभाविफल- साधनकर्माधिकारार्थेति तावन्मात्रमेव तत्रापेक्षितमिति न किञ्चिदपहीनम् । ५२ ॥ शरीरे भावाधिकरणं समासम् (२१) 'Him as he worships, he becomes, serily, like that' ( Mudga. Kha. 3) is indeed mentioned attainment, verily, in conformity with the worship. Nor again is it possible to say that this is just referring to the nature of the Highest; for, even the inmost Atman also can be included in the category of the object of worship, as he is the body of the Highest Brahman which is the object of worship. Therefore, in the case of the worship of the Paramātman having the inmost Atman as his body, possessing the qualities, having the sins destroyed etc., mentioned in the words of Prajāpati -- that same form is to be reachedthis is a good as said. For this very reason, it is said • Having thus the unll ( sacrifice ), I would be attaining to that world after departure (from this world):: (Cha 3.14.4) Therefore, the inmost Atman, having the form to be reached is to be associated. Upalabdhivat- like the attainment to Brahman. Just as the attainment to Brahman referring to the nature of Brahman as properly established is enjoined, similarly the attainment to the Atman, Teferring to the nature of the Atman, properly established - this (1) the sense. The association of the nature of the Atman in the Karmans is not subsidiary to Karman. By (the passage)-one desirous of heaven should sacrifice is indeed vigorously urged the performance of the Karman itself for the sake of the fruit. The apprehension of the Atman having the form of being the knower etc., as distinct from the body, is for the purpose of being qualified to perform the Karman which is the means for securing the fruit accruing (later ) in due course of time, - and so, that much alone is expected there and hence nothing falis short (in our explanation ). 11524 Here ends the Sarire bhavadhikurana (21) ·, . ९२७] ब्रह्मसूत्र-३.३५३ [ Part 463 अङ्गाववद्धास्तु न शाखासु हि प्रतिवेदम् ॥ ५३ ॥ ( अधिकरण २२, सू ५३-५४) [463] 'ओमित्येतदक्षरमुद्गीथमुपासीत ' (छा १।११) 'लोकेषु पञ्चविध सामोपासीत' (छा २।२।१) 'उक्थमुक्थमिति वै प्रजा वदन्ति तदिदमेवोक्यमियमेव पृथिवी' (ऐ आ २।१।२) 'अय वाव लोक एषोऽनिश्चित । (श वा १०१५९४१) इत्येवमाद्याः क्रत्वाश्रया उपासना भवन्ति । ता. किं यासु शाखासु श्रूयन्ते तास्वेव नियताः, उत सर्वासु शाखासगीयादिषु संबध्यन्ते ? इति विचारः । सर्ववेदान्तप्रत्ययत्वे स्थितेऽपि प्रतिवेदं स्वरभेदादुद्गीथादयो भिद्यन्ते, इति तत्र तत्र व्यवति रनिति युक्ता शङ्का । किं युक्तम् ? व्यवति रनिति । कुता ? 'उद्गीथमुपासीत' (छा ११११) इति सामान्येनोद्वीथसंबन्धितया श्रुतायास्तस्यामेव शाखायां स्वरविशेषयुक्तस्योद्गीथविशेषस्य संनिधानात्तस्मिन्नेव विशेषे पर्यवसान युक्तमित्येवमाद्यास्तास्वेव शाखासु व्यवति रनिति । एवं प्राप्ते, प्रचक्ष्महे- But connected with the parts, not (in those ) recensions (alone ), because with each Veda 153 (Adhikarana 22, Sutras 53-54) [4631 One should worship this Aksara Udgitha as Om (Cha 101-1) One should worship the five-fold Saman in the worlds (Cha 221) "The people, ierily, say Uktham, Uktham- That this Uktha ( 25 ), verily, this very Prthivi (ALA 2 1-2) • This, verily, the world, th s, fire prled' (Sa Bra 105.41) these and other Upāsanās belong to the parts of the sacrifice – Are those confined only to those recensions where they are mentioned, or are they to be connected with Udgitha etc, in all the recensions ? - This is the consideration (before us ) - Although there is the reliabil ty of all the Vedantas, Udgitha etc, are different owing to the difference of accent in each Veda and so they have to be confined to those various places -thus (this) doubt 1s proper What proper ? They should be confined Whence? Because this Vidya which is mentioned as being connected with the Udgitha in a general way in One should worship the Udgitha' (Cha 11-11) and as there is the proximity of the particular Udgitha endowed with a particular accent in that very recension it is proper that it should culminate into that particularity alone so this and other Vidyās should be confined to those very recensions This (prima facie view) being reached, we say (in reply)- . - ·श्रीमाप्यम् Para 463 ] । ९१८ अङ्गावबद्धास्तु, इति । तुशब्दः पक्षं व्यावर्तयति। न छुद्गीथायनायवद्धा उपासना- स्तास्वेव शाखाप्सु व्यवतिघेरन, अपि तु प्रतिवेदं संवध्येरन । सर्वातु शाखास्वित्यर्थः । हिशब्दो हेती। यस्मास्थिवोद्गीथायङ्गमात्रायवद्धास्तस्मायत्रोद्गीथादयस्तत्र सर्वत्र संबन्ध्येरन् । यद्यपि स्वरभेदेनोद्गीथव्यक्तपो भिद्यन्ते, तथापि सामान्येनोद्गीयश्रुत्या सर्या व्यक्तयः संनिहिता, इति न क्वचिद्यवस्थायां प्रमाणमस्ति। सर्वशाखापयत्यन्यायेन च सर्वासु शाखासु क्रतुरेकः । अतः सर्वासु शाखास्वेकस्य क्रतोः संनिधानाकत्यङ्गभूतोद्गीथादयोऽपि संनिहिता इति नैकस्य संनिधिविशेषोऽस्तीति न व्यवस्था ॥५३ ।। मन्त्रादिवदाविरोधः ॥ ५४॥ वाशब्दश्चार्थे। आदिशब्देन जातिगुणसंख्यासादृश्यक्रमद्रव्यकर्माणि गृह्यन्ते । यथा मन्त्रादीनामेकैकशाखास्यानातानामपि शेषिणः क्रतोः सर्वशाखास्वेकत्वेन यथायथं श्रुत्यादिभिः सर्वासु शाखा विनियोगो न विरुध्यते, तद्वदिहाप्यविरोधः ॥५४॥ अगावपदाधिकरणं समातम् (२१) भूम्नः ऋतुवज्ज्यायस्त्वं तथा हि दर्शयति ॥ ५५ ॥ ( अधिकरण २३, सू. ५५) Angāvabaddhāstu — The word Tu turns away the (above ) view. Not, indeed, should the Upāsanās connected with the portions, Udgitha etc., bo confined to those recensions alone, but they should be connected with each Veda, that is to say, with all the recensions. The word Hi gives the reason, - because, they have been connected by the Sruti itself with the limited parts of the Udgitha etc., therefore, where there are Udgitha etc., they are to be connected there everywhere. Although the Udgithas individually are different on account of the difference in accent, still all the individual (Upåsanās) are relevant, being referred to in the Udgitha-śruti in a general way, -and so, there is no proof for any ( special ) arrangement anywhere (like the one proposed). And in accordance with the maxim of Sarvaſākhāpratyaya, the sacrifice is one in all the recensions. Therefore, there being one sacrifice pertinent in all recensions, Udgitha etc, that are subsidiary to the sacrifice are also pertinent, and so, there is no special kind of proximity of any one -- thus no confinement (to any particular recension). ॥ 53 ॥ And no contradiction, like the Mantra etc. || 54 || The word 'Vā is in the sense of and -- By the word Adi are understood genus, quality, number, similarity, order, substance and Karmans. Just as, even though the Mantras etc, are mentioned in each one of the recensions separately, the sacrifice which is the principal, being one in all recensions, their application in accordance with the Sruti as far as possible is not contradicted ; like that here also no contradiction 1151 11 Here ends the Aigavabaddhadhikarana (22) Authoritative nature of the whole, like the sacrifice : to that effect shows the Sruti 1l 55 11 (Adhikarana 23, Sutra 55) ·९१९] ब्रह्मसूत्र-३.३.५५ Para 464 [464] 'प्राचीनशाल जोपमन्यवः' (छा. ५।११।१) इत्यारम्य वैश्वानरविद्यानाता। तत्र वैश्वानरः परमात्मा त्रैलोक्यशरीर उपास्यः श्रुतः स्वर्लोका- दित्यवाय्वाकाशाप्पर्थिव्यवयवः । तत्र च धीमूर्धा, आदित्यश्चक्षुः, वायुः प्राणः, आकाशः संदेहो मध्यकाय इत्यर्थः । आपो वस्तिः, पृथिवी पादावित्यवयवविशेषाः तत्र संशयः--किमस्य त्रैलोक्यशरीरस्य व्यस्तस्योपासनं कर्तव्यम्, उत व्यस्तस्य समस्तस्य च, अथ समस्तस्यैव ? इति । किं युक्तम् ? व्यस्तस्येति । कुतः ? उपक्रमे व्यस्तो- पासनोपदेशात् । तथा युपदिश्यते-औपमन्यवादयः किलोद्दालकपष्ठाः केकयमन्चपतिमुपसय आत्मानमेवेमं वैश्वानरं संपत्यभ्येपि तमेन नो भूहि' (छा. ५।११।६) इति पप्रच्छुः । स च तेभ्यः प्रत्येक स्वोपास्यान्युप्रभृतीनुक्तवहम्यो मूर्धादिपु व्यस्तेपूपासनं तत्र तत्र फलं चोक्तवान- 'अत्यन्नं पश्यति प्रियं भवत्यस्य महापर्वसं कुले य एतमेवमात्मानं वैश्वानर- मुपास्ते मूर्धा त्वेष आत्मनः' (छा. ५।१२।२) [4641 Beginning with ' Pracinasala, the descendant of Upamanyu' (Cha. 5.11.1) the Vaišvānara-Vidyā is mentioned. There, Vajívānara, the Paramātman with the three worlds as his body, with the heavenly world, the Sun, the Wind, the Akāša, the water and Pșthivi as his limbs, is mentioned as the object of worship. And there the heavenly world - the head; the Sun - the eyo ; the Wind - Prana; Akasa-- Sandeha (the middle of the body. the trunk)- that (is) the sense - Waters, the bladder; the earth -- the feet (these e ) the particular limbs. There ( arises the ) doubt - Is the worship to be carried on of this (Paramātman) with the three worlds as his body, divided into parts; or, divided into parts and undivided whole, or as a whole alone? What proper ? of him divided into parts. Whence? In the introduction there is the teaching of the divided individual worship. To the same effect is taught – Having approached (as pupils ) Aśvapati of the Kekaya country, Aupamanyava and others with Uddālaka as the sixth, it is reported, asked him- You are now studying this Varšvānara as Atman himself: speak unto us, verily, of him (Cha.5.11.6) and he told each one of them who had told him of their own objects of worship, the heavenly world etc., worship individually, of the head, etc., separately and the fruit likewise in the different cases, in He eats the fruit (Anna); sees agreeable things; there is the Brahmanical lustre in his family, who worships this same Varšvānara Ātman, this one, the head of the Atman'. (Cha. 5-12-2) .

·Pars 464] श्रीभाष्यम् [९२० इति। 'एप वे सुतेजा गात्मा पेश्यामः' (छा. ५।१२।१) इत्यादिना तेषु तेवूपासनेपूपास्यस्य वैश्वानरत्वं चाह । अतो व्यस्तस्योपासनं कर्तव्यम् । परत्र 'यस्त्वेतमे प्रादेशमाघ्रमभिषिमानमात्मानं वानरमुपास्ते (छा. ५1१1) इति धुप्रभृतिप्रदेशावच्छिन्नमात्रे वैश्वानर उक्तस्य मूर्धाधुपासनस्य समासेनोपसंहार इत्यवगन्तव्यम्। [465] अपर आह-एवमेव समस्तस्याप्युपासनं कार्यमिति, पृथक्फलनिर्देशात् । 'यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्पन्नमत्ति' (छा. ५।१८१) इति। न चैतावता वाक्यमेदः। यथा भूमविद्योपक्रमे नामाद्युपासनं तत्फलं चाभिधाय 'एष तु या अतिवदति यः सत्येनातिपदति' (छा. ७१६11) इत्यादिना भूमविद्यामुपदिश्य ‘स स्वराड् भवति तस्य सर्वेषु लोकेषु कामचारो भवति' (छा. ॥२५॥२) इति तत्फलं च व्यपदिशति । तत्र भूमविद्यापरत्वेऽपि वाग्यस्य नामाद्यवान्तरोपासनं तत्फलं चाङ्गीक्रियते, तथेहापीति । And in • This is indeed the very lustrous Ātman Varšvānara (Cha.5.12.1), eto, he spoke of the object of worship in the various Upasanâs as being Vaišvānara. Therefore, the divided individual worship has to be gone through. Elsewhere in But he who worships thus this same Aiman Varšvānarat ofi the limited measure of a spun (Cha. 5.18.1.) it should be understood that there is inclusion in brief, of the worship of the head etc., mentioned in connection with the Vaiśvānara, only limited, by the places,,heavenly world etc. [4651 Another (objector ) says - In this very way, the undivided worship of the whole also should be gone through, owing to the reference to a separate fruit, as in But he who worships thus this same Atman: Varšvānara, of, the limited measure of a span, he eats food amongst all the worlds, amongst all bangs, amongst all Atmans' (Cha.5.18.1) --Not by this much is (produced the blemish, ) the splitting of the sentence. Just as in the introduction to the Bhūmavidyā, having mentioned the worship of name etc, and its fruit; having'taught the Bhūmavidyā in. This one talks. over-boldly, who talks over-boldly of Satya (Cha. 7-16-13) (the Sruti ) also refers to the fruit in "He becomes self-ruler; in all the worlds, there is free movement at will for him (Cha.7-25-2) -There though the sentence aims at the Bhūmavidyā, the subsidiary worship of name etc., and'its fruit are accepted. Similarly here alsoetc.

·.९९१] ब्रह्मसूत्र-३.३.५५ [Para 465 एवं प्राते, अभिधीयते- भूम्नः क्रतुवजुज्यायस्त्वम्, इति । भूम्नी विपुलस्य समस्तस्यैव ज्यायस्त्वं प्रामाणिकत्व- मित्यर्थः, एकवाक्यत्वावगतः। तथाहि- 'प्राचीनशाल मोपमन्यवः' (छा. ५।११११) इत्युपकम्य 'उद्दालको वै भगवन्तोऽयमारणिः संप्रतीममात्मानं पैश्वानरमध्येति ते हन्ताम्यागच्छाम (छा. ५।११।२) इति वैश्वानरात्मवुभुत्सया, औपमन्यवादयः पञ्च महर्पयस्तमुद्दालकमुपेत्य तत्र वैश्वानरात्म- वेदनमलममानास्तेन च सहाश्वपति केकयं वैश्वानरात्मवेदिनमुपसङ्गम्य 'आत्मानमेवेमं वैश्वानरं संप्रत्यध्येपि तमेव नो मूहि (छा. ५।१११६) इति पृष्ट्वा तत्सकाशात्परमात्मानं वैश्वानरं स्वलेोकादिप्रथिव्यन्तशरीरमुपास्यमवगम्य तत्फलं च सर्वलोकसर्वभूतसर्वात्मानभूतब्रह्मानुभवमवगतवन्त इत्युपसंहारतो वाक्यस्यैकत्वमवगम्यते । एवमेकवाक्यत्वेऽवगते सति, अवयवविशेषेपास्तिवचनं फलनिर्देशश्च समस्तोपासनकदेशानु- वादमात्रमिति निश्चीयते । कतुवद। यथा This (Prima facie view) being reached, it is stated- 'Bhūmnah Kratuvajjyāyastvam- Bhūmnah-of the extensive, of the whole alone, undivided; Jyāyastvam-authoritative nature-that (is) the sense, on account of there being the comprehension of one sentence. To explain the same Having introduced (the matter ) in ' Pracinasala, the descendant of Upamanyu' (Cha. 5-11-1) five great sages, Aupapanyava and others, with a desire to know the Ātman Vaisvānara- • Uddalaka, verily. Yor Reverences, this son of Arma, is studying now this Atman Vaisvanara-let us, by Jove, go to him.' (Chh.5-11-2) -having approached that Uddalaka, (but ) not securing the knowledge of the Vaiśvānara Atman there; having approached, along with him, Aśvapati Kekaya who knew the Vaiśvānara Atman; having asked him "You are now studying this same Atman Vaivānara,– speak unto us of the same (Cha. 5.11.5) -having understood from him, the highest Ātman Vaišvāpara as the object of worship with his body, beginning with heaven and ending with the earth, secured the fruit, the realisation of Brahman, the food of all the worlds, of all beings, and of all the Átmans — with this winding up, it is known that the sentence is one Thus, when the whole thing is known as one sentence, it can be ascertained that the passage referring to the worship of the particular limbs and the reference to the fruit are merely the repetition of the statement about a part of the warship of the whole, Kraturat - like the sacrifice. - Just as in the case of a sacrifice, indeed enjoined, in ·Para 465] श्रीभाष्यम् वैश्वानरं द्वादशकपालं निर्वपेत्पुने जाते' (ते. सं. २०२५) इति विहितस्यैव तोरेकदेशाः 'यदष्टाकपालो भवति' (ते. सं. २५) इत्यादिभिरनूद्यन्ते, तथा समस्तोपासनमेव न्याय्यं न व्यस्तोपासनम् । तथाहि दर्शयतीर्य श्रुतिय॑स्तोपासनेऽनर्थ युवती मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति' (छा. ५।१२।२) 'अन्धो भविष्यसि यन्मां नागमिष्यः' (छा. ५।१३२) इत्यादिका । अतः, इदमप्यपास्तं यनामापासनसाम्यमुक्तम् । तत्र हि नामाद्युपासनेप्वनों न श्रुतः । नामापासनेभ्यो भूमोपासनस्यातिशयितफलत्वं श्रुतम् एष तु या अतिवदति यः सत्येनातिवदति' (छा. ५११६१) इति, तत एव तत्र भूमविद्यापरत्वेऽपि वाक्यस्य नामाधुपासनानां सफलानां विवक्षितत्वम् अन्यथातिशयितफलत्वनिमित्तातिवादेन भूमविद्यास्तुत्यनुपपत्तेः । अतः समस्तोपासनमेव न्याय्यम् ॥ ५५॥ भूमज्यायस्त्याधिकरण समाप्तम् (२३) . 'One should offer the offering ) to Vaišvānara, on twelve potsherds when the son 15 bom (Tal. Sam. 2-2.5) the parts thereof are repeated • What is (offered) on the eight potsherds ' (Tai. Sarn. 2-25) etc , similarly the worship of the whole alone is just reasonable, not the worship of the parts severally, To the same effect points out this Śruti (passage ), referring to diaster in the worship of the parts severally * Your head would have fallen if you had not come to me (Cha 5.12.2) • You would have been blind, if you had not come to ine' (Cha. 5-13-2) etc. So, thus also has been brushed aside (the statement about) similarity of the worship, of name etc., spoken of before, for, there no diaster is mentioned by the Śruti from the worships of name etc, (only) that the worship of Bhūman has a fruit far surpassing that from the worships of name etc., is heard in • But he indeed speaks over-boldly who speaks over-'oldly by Satya' (Chā.7.16.1) ---For that same reason, though the sentence aims at the Bhūmavidyā, the worships of name etc., together with their fruits are intended to be stated; otherwise, the praise of the Bhumavidya by (the mention of) talking overboldly due to the surpassing fruit, would not be in order. Therefore, the worship of the whole undivided (group) alone is reasonable. ॥551 Here ends the Bhūmaiyāyastiadhikarana (23) ·ब्रह्मसूत्र-३.३.५६ [ Para 466 नाना शब्दादिभेदात् ॥५६॥ ( अधिकरण २४, सू. ५६) [466] इह ब्रह्मविद्याः सर्वा ब्रह्ममाप्तिरूपमोक्षकफलाः सद्विद्याभूमविद्या- दहरविद्योपकोसलविद्याशांण्डिल्यविद्यावैश्वानरविद्यानन्दमयविद्याक्षरविद्यादिका एकशासागंताः शाखान्तरगताचोदाहरणम् । अन्याःप्राणायेकविषयफलाश्च.। किमत्र विद्युक्यम्, उत विद्याभेदः? इति संशय्यते। अत्रैवासां परस्परभेदे समर्थिते सत्येकस्या दहर विद्यादिकायाः सर्ववेदान्तप्रत्ययन्यायः। किं युक्तम् ? विद्युक्यामति । कुतः ? वेद्यस्य ब्रह्मण एकत्वात् । वेद्यं हि विद्याया रूपम् । अतो रूपैक्याद्विीक्यमिति। एवं प्राप्त, अभिधीयते- नाना, इति । नानाभूता विद्याः। कुतः ? शब्दादिभेदात् । आदिशब्देनाभ्याससंख्यागुण- प्रकियानामधेयानि गृहान्ते। शब्दान्तरादिभिरत्र विधेयभेदहेतवोऽनुबन्धभेदा दृश्यन्ते। यद्यपि, वेदोपासीत, इत्यादयःशब्दाः प्रत्ययावृत्त्यभिधायिनः प्रत्ययाश्च ब्रमकविषयास्तथापि तत्तत्मक- रणोदितजगदेककारणत्यापहतपाप्मत्वादिविशेपणविशिष्टब्रह्मविषयप्रत्ययावृत्त्यवबोधिनः प्रत्यया- Different, on account of the difference of words etc ||56॥ (Adhikarana 24, Sutra 56) [466] Here all the Brahmavidyas, having the sole fruit viz. salvation, of the form of acquisition of Brahman; viz. Sadvidya, Bhūmavidyā, Daharavidya, Upakosalavidya, Sandilyavidya, Vaisvānaravidya, Anandamaya- Vidyā, Akşaravidyā etc., belonging to one recension and belonging to other recensions are taken for illustration. There are others having the fruit referring to one subject-matter, Prana etc. It is doubted-Are the Vidyas here one, or are they different ? Here also, when mutual difference in their case is justified, it is reasonable to speak of the reliability of all Vedāntas in the case of Daharavidyā etc. What proper ? Vidyās are one. Whence? On account of Brahman, the entity fit to be known, being one The entity fit to be known is the form of the Vidya. Thus on account of the oneness of form, there is the oneness of the Vidyās This (prima facie view ) being reached, it is stated (in reply)- Nana - manifold Vidyās. Whence ? Sabdadibhedat-On account of difference of words etc. By the word Adi are to be understood repetition, number, attributes, procedure and names. Here -by other words etc ,-the different connecting factors leading to the different entities enjoined arc scen. Although the words, - should know, should worship,-retc., which denote the repetition of meditation, and the meditations refer to Brahman alone, still the Vidyās are different, which teach the repetition of meditntion referring to Brahman particularised by the attributes, being the sole cause of the world, having all sins destroyed etc., that are mentioned in various contexts, and ११६ ·Para 166] श्रीभाप्यम् [९२४ वृत्तिरूपा विद्या भिन्दन्ति । ब्रह्मप्राप्तिरूपफलसंवन्ध्युपासनविशेषाभिधायीनि च निराकाडाणि वाक्यानि प्रतिप्रकरणं विलक्षणविद्याभिधायीनीति निश्चीयते । अस्मिन्नर्थे 'शब्दान्तरे कर्मभेद (जै सू २००१) इत्यादिभिः पूर्वकाण्डोदितैः सूत्रैः सिद्धेऽपि पुनरिह प्रतिपादनं वेदान्तवाक्यान्यभिधेय- ज्ञानपराणीति कुदृष्टिनिरसनाय । अतो विद्याभेद इति स्थितम् ॥ ५६ ॥ शब्दादिभेदाधिकरण समाप्तम् (२४) विरुल्पोविशिष्टफलत्वात् ॥ ५७ ॥ (अधिकरण २५, ५७-५८) [467] ब्रह्मप्राप्तिफलानां सद्विद्यादहरविद्यादीनां नानात्वमुक्तम् । इदानीमासां विद्यानां किमेकस्मिन्पुरुपे प्रयोजनवत्त्वेनसमुच्चयोऽपिसंभवति, उत प्रयोजनाभावाद्विकल्प एव? इति विशये, किं युक्तम् ? समुच्चयोऽपि सभवतीति । कुतः ? एकफलानां भिन्नशास्त्रार्थानामपि समुच्चयदर्शनात् । दृश्यते होकस्यैव स्वर्गादेः साधनानामग्निहोत्रदर्शपूर्णमासादीनां तस्यैव स्वर्गस्य भूयस्त्वापेक्षयैकत्र पुरुपे समुच्चयः । एवमिहापि ब्रह्मानुभवभ्यस्त्वापेक्षया समुच्चयोऽपि संभवतीति। . which are of the nature of meditation repeated And it is ascertained that the passages not depending upon anything else denoting particular Upāsanas, connected with the fruit of the form of acquisition of Brahman-(the passages) mention in every context different Vidyās Although this meaning 15 established by the Sūtras cited in the First Kānda - 'In difference of words, difference of Karman (Jar Su 221) etc, the exposition once again here is for the purpose of removing the misconception that the Vedānta-passages aim at the knowledge of the thing mentioned Therefore, it stands that the Vidyās are different. 1156॥ Here ends the Sabdadibhedadhikarana (24) Option, on account of (Vidyās) having unqualified fruit ॥ 57 ॥ (Adhikarana 25, Sutras 57-58) [ 467 ] It has been stated that Sadvidyā Daharavidya etc, having the acquisition of Brahman as the fruit, are different Now, when there is a doubt in the case of these Vidyās—Is there a combination also, in one and the same person possible on account of some purpose in his case, or option (alternative) on account of the absence of purpose ?–What proper ? Combination also is possible Whence ? Because a combination is een even of different passages having one and the same fruit although having different senses according to the Sāstra for, a combination together is seen in a person, of Agnihotra, Darśapūrnamāsa etc which are the means of securing one and the same heaven etc, in consideration of that same heaven being extensive; similarly here too, a combination also is possible on account of the consideration of the abundance of the realisation of Brahman ·९२५] ब्रह्मसूत्र-३.३.५७ [Part 467 , एवं प्राप्ते, प्रचक्ष्महे- विकल्पः, एव, न समुच्चयः संभवति । कुतः! अविशिष्टफलत्वात् । सर्वासां हि ब्रह्म- विद्यानामनवधिकातिशयानन्दनमानुभवः फलमविशिष्टं श्रूयते- 'ब्रह्मपिदामोति परम्' (ते. २१) 'स एको ब्रह्मण आनन्दः। श्रोत्रियस्य चाकामहतस्य (ते. २८) 'यदा परयः पश्यते रुक्मवर्ण कर्तारमीशं पुरुसं बायोनिम् । तदा विद्वान्मुण्यपापे विधूप निरञ्जनः परमं साम्यमुपेति॥' (मु. ३॥१॥३) इत्यादिम्यः । ब्रह्म हि स्वस्य परस्य च स्वयमनुभूयमानमनवधिकातिशयानन्दं भवति। स च ताशो ब्रह्मानुभव एकया विद्ययावाप्यते चेत्, किमन्ययति न समुच्चयसंभवः। स्वर्गादहि देशतः कालतः स्वरूपतश्च परिमितत्वेन तत्र देशाधपेक्षया भूयस्त्वसंभवात्तदर्थिनः समुञ्चयः संभवति । इह तु तद्विपरीतस्वरूपे ब्रह्मणि तन्न संभवति । सर्वाश्च विद्या ब्रह्मानुभवाविरोध्य. नादिकविद्यानिरसनमुखेन ब्रह्मप्राप्तिफला इत्यविशिधफलत्वात्सर्वाता विकल्प एव । ब्रह्म- प्राप्तिव्यतिरिक्तफलास्तु विद्याः स्वर्गादिफलकर्मवद्यथेष्टं विकल्पेरन्समुचीयेरन्या, तासां परिमित- फलत्वेन भूयस्त्यापेक्षासंभवात् ।। ५७ ॥ This (prima facic vies) being reached, we say (in reply ) - Optionalone, not combination, is possible-Whence? Avisistaphalarvat- On account of having the unqualified fruit— for, in the case of all the Brahmavidyās is mentioned the unqualified fruit – viz. the realisation of Brahman having unlimited excessive joy in the Sruti 'The Brahman-knoner secures the Highest ' (Tai.2.1) That alone is Brahman's joy. of the learned Brāhmana, not run down by desire (Tai. 2.8) • When the seer sees the Puruşa, golden-coloured, doer, controller. risen from Brahman, then the knouring one, shaking off merit and demerit, stainless, atlains to the maximum similanty' (Mu. 3-1-3) etc., for, Brahman becomes unlimited excessive Ananda, being realised by oneself, for itself as well as for another. And if that kind of realisation of Brahman is secured by one Vidya, what (is the use) of another (Vidya)?- and so, no possibility of combination; for, heaven etc., being limited from the point of space, time, and nature, there is the possibility of abundance from the consideration of space etc., and so combination is possible for one longing for that. But here that is not possible in the case of Brabman whose nature is opposed to that. And all the Vidyās have for their fruit the acquisition of Brahman through eradicating the beginningless Karman and Avidyā opposed to Brahman-realisation; and so there is option itself in the case of all these, owing to their fruit being an unqualified one. But the Vidyas having the fruit other than the acquisition of Brahman, like the sacrificial rites having for their fruit heaven etc., may be taken optionally or combined in accordance with one's will; because they have a limited fruit, there cannot be the expectation of abundance. ||57॥

·Parn 468] श्रीभाष्यम् [९२६ 1468] तदाह- काम्यास्तु यथाकामं समुचीयेरन वा पूर्वहेत्वभावात् ।। ५८ ॥ अपरिमितफलत्वाभावादित्यर्थः ॥ ५८॥ पिकल्पाधिकरणं समाप्तम् (२५) अङ्गेषु यथाश्रयभावः ॥ ५९॥ (अधिकरण २६, सूत्राणि ५९-६४) उद्गीथादिकत्वनेप्वाश्रिता 'ओमित्येतदक्षरमुद्गीथमुपासीत' (छा. १1१19) इत्यादिका विद्याः, किमुद्गीथादिवत्कत्वर्थतया ऋतुपु नियमेनोपादेयाः, उत गोदोहनादिवत्पुरुषार्थ- तया यथाकामम् ? इति विशये, नियमेनोपादेया इति युक्तम् । ननु चासां पुरुपार्थत्वेनानियमः प्रतिपादितः (७. सू. ३२३६४१) इत्यत्र । सत्यम्। तत्र हि 'तेनोभो कुरुनः' (छा. १११११०) [4681 There (the Sutrakāra) says-- But the Kāmya-acts should be combined as desired or not, on account of the absence of the cause mentioned before 158॥ -On account of their having no unlimited fruit - this (is) the sense. 1158|| Here ends the Vikalpādhıkarana (25) In the case of the parts, their presence in what is their resort ||59॥ (Adhikarana 26, Sutras 59-64) When the doubt is - whether the Vidyās resorting to the parts of the sacrifice, Udgitha etc.. in One should worship the Aksara Udgitha as Om' (Chā. 1.1.1) etc., are to be made use of as a rule in the sacrifices, because they are for the purpose of the sacrifice like the Udgitha etc., or as desired, being for some (specific) human purpose like the Godohana etc. - - (It is) proper (to say) that they should be made use of, as a rule - I say (says the objector) - In their case it is propounded that there should be no rule as they serve some human purpose as in (the Sūtra ) here, • Non-rule about meditation on them, account of that being seen, for separate, non-obstruction indeed the fruit' (Bra. Su. III. 3.41) -True! In order to make firm that same, it is being taken exception to by pointing out to some indicatory marks, and by reasoning. There indeed, it has been stated that they have a separate fruit oving to no restriction being seen - There indeed both function by that' (Cha. 1.1-10) on ·९२७] ब्रह्मसूत्र-३.३.६० [ Parn 468 इत्यनियमदर्शनात्स्यक्फलत्वमुक्तम् । उपासनाश्रयभूतोद्गीथादिवपासनानामप्यङ्गतयोपादान- नियमे बह्यो हेतर उपलम्यन्ते। न छत्र गोदोहनेन पशुकामस्य प्रणयेदित्यादिवदुपासना- विधिवाक्ये फलसंवन्धः श्रूयते। 'उद्गीथमुपासीत' (छा. १।११) इत्युद्गीयादिसंबन्धितयैवोपासनं प्रतीयते। 'यदेव विद्यया करोति श्रदयोपनिषदा तदेव वीर्यवत्तरम्' (डा. १1१1१०) इति वर्तमानापदेशवाक्यान्तराद्धि फलसंबन्धो ज्ञायते। स्ववाक्येनैवाव्यभिचरितकतुसंबन्ध्यु- गीथादिसंबन्धेन नितिक्रत्वमभावस्य वाक्यान्तरस्थवर्तमानफलसंवन्धनिर्देशोऽर्थवादमात्रं स्यात्, अपापल्लोकश्रवणादिवत् । अतो यथोगीथादय उपासनाश्रयाः क्रत्वगतया प्रयोगविधिना नियमेनोपादीयन्ते, तथा तदाश्रिताश्चोपासनास्तन्मुखेन ऋत्वङ्गभूता इति नियमेनोपादेया एव ॥ ५९॥ शिष्टेश्च ।। ६०॥ शिष्टिः, शातनं विधानमित्यर्थः। 'उद्गीथमुपासीत' (छा. १.११) इत्युद्गीथापतयोपासनविधानाच्योपादाननियमः । गोदोहनेन पशुकामस्य प्रणयेत्, इत्यादिवद्विधि- Many points are found to regulate their being also accepted as parts of the Upāsanās, like the Udgitha etc., that are the resort of the Upāsanās. Not indeed, here, as in-For one desirous of cattle should be convey (fire) in the Godohana, etc, is mentioned the connection with the fruit in the passage giving the injunction about the Upāsanā. In One should worship the Udgitha' (Cha. 1.1.1) is apprehended worship as being connected only with the Udgitha etc. For. from the other passage • Whatever alone one does by Vidyā, by faith, by Upanışad. that alone becomes more powerful.' (Cha. 1-1-10) mentioning the existing position, is known the connection with the fruit. In the case, where being the part of a sacrifice is definitely known in so many words by the connection with the Udgitha etc., invariably connected with the sacrifice, the reference to the connection with the present fruit in another passage, would merely be a glorificatory passage, like the hearing of the Non-sinful verse. Therefore, just as the Udgitba etc., that are the resort of Upāsanā, being a part of the sacrifice, are made use of as a rule in the performance-procedure (of a sacrificial rite), similarly, the Upasanas connected with them also are the parts of the sacrifice through them, - and so, they should, verily, be made use of as a rule (59 II And on accouat of the injunction 1160 1 Sışti -- directive, injunction, -- that (is) the sense. Therc is the acceptance as a rule, on account of the injunction also about the worship as part of the Udgitha, in 'One should worship the Udgitha' (Cha. 1-1-1) On account of the non-tention of any other qualification in the injunctionsentence as in--For one desirous of cattle should he convey (fire) in the ·Para. 468] श्रीभाष्यम् [९९८ वाक्येऽधिकारान्तराश्रयणादुद्गीथाद्यङ्गभाव एव हि विधेय इति गम्यते ॥६॥ समाहारात् ॥६१॥ होतृषदनाववापि दुरुतीथमनुसमाहरति' (छा. १६५४५) इत्युपासनस्य समाहारनियमो दृश्यते । दुरुद्गीथं वेदनविहीनमुद्गीथम् । वेदनहानावन्येन समाधानं बुवस्तस्य नियमेनोपादानं दर्शयति ।। ६१ ॥ गुणसाधारण्यश्रुतेश्च ॥ ६२॥ उपासनगुणस्योपासनाश्रयस्य प्रणवस्य सोपासनस्य तेनेयं त्रयी विद्या वर्तते मोमित्याश्रावयत्योमिति शंसत्योमित्युद्गायति' (छा. १११९) इति साधारण्यश्रुतेश्योपासनसमाहारो गम्यते । तेनेति प्रकृतपरामर्शात्सोपासन एव प्रणवः सर्वत्र संचरति । अत उपासनस्य प्रणवसहभावनियमदर्शनाच्चोद्गीथाद्युपासना- नामुद्गीथादिवनियमेनोपादानम् ॥६२॥ [469) इति प्राप्ते, उच्यते- न वा तत्सहभावाश्रुतेः ॥ ६३॥ Godohana it is known that what is enjoined is the state of being a part alone of the Udgitha etc. 1160 || On account of the putting in order. 11611 • From the seat of the Hotx, terly, endeed, he puts on proper order the wrong Udgitha' (Cha. 1.5•5) - Here is to be seen the rule about putting the Upāsana in order. Durudgitha -Udgītha with the sense not understood. While speaking of the correction by another (the Hour) when there is the lapse of the Vedana (of the Udgitha ), (the Rsi ) points out to its acceptance as a rule. $1615 And on account of the śruti pointing out to the common nature of the subsidiary ॥ 62॥ There being the śruti passage speaking of a common nature - * By that (15) this threefold Vidya, Om; he makes one hear Om, he praises Om (and) he sings Om. (Cha. 1.1.9) common to Pranava, the attribute (subsidiary ) of the Upāsana and the resort of the Upāsanā, along with the Upāsana, it is apprehended that there is the inclusion ( grouping) of the worship. By the reference to the matter in hand by (the word ) Tena, the Pranava has access everywhere along with the Upāsana. And therefore, because the Upāsana is seen as invariably associated with the Pranava, there is the acceptance as a rule of the Upāsanās of the Udgitha etc., like the Udgitha etc. 1162 11 [469] This (prima facie view) being reached, it is stated (in reply ) - But not, on account of the non-mention in the Sruti of their association 11 63 11 - ·९२९] ब्रह्मसूत्र •३.३.६३ [ Para 469 न चैतदस्ति यदुद्गीथायुपासनानां क्रतुपुद्गीयादिवदुपादाननियम इति । कुतः ? तत्सह- भावाश्रुतेः। उद्गीथाङ्गभावाश्रुतेरित्यर्थः। अङ्गभावे हि सहभावनियमो भवति । यद्यपि 'उहीथमुपासीत' (छा. 11311) इत्यस्मिन्पदसमुदायेऽधिकारान्तरं न प्रतीयते, तथापि तदनन्तरमेव 'यदेव विद्यया करोति श्रद्धपोपनिषदा तदेव वीर्यवत्तरं भवति (छा. १1१1१०) इति विद्यायाः ऋतुवीर्यवत्तरत्वं प्रति साधनभावः प्रतिपाद्यते। तेन ऋतुफलात्पृथग्भूतफल साधनभूता विद्या 'उद्गीथमुपासीत' (छा. 11911) इति कर्तव्यतया विधीयते । ऋतुफला पृथग्भूतफलसाधनतयावगतस्योपासनस्य क्रत्वङ्गभूतो- द्गीथाङ्गतया विनियोगो नोपपद्यते । अत उपासनस्याश्रयापेक्षायां संनिहित उद्गीथ आश्रयमानं भवति। उद्गीयश्च क्रत्वङ्गभूत इति ऋतुप्रयुक्तोद्गीथाद्याश्रय उपासने क्रत्वधिकारिण एव कतोवार्य- वत्तरत्वेच्छानिमित्तमिदमधिकारान्तरमिति न क्रतुपु तदुपादाननियमः । वीर्यवत्तरत्वं च क्रतु- But it is not that in the case of the Upāsanās, of the Udgitha etc., they should be included as a rule in the sacrifices, like thc Udgitha etc. Whence ? Tatsababhāvāśruteh - On account of the non-mention in the Sruti of their association--tbat is to say, the non-mention in the Sruti of their being parts of the Udgitha. It is only when there is the state of a subsidiary, there is the rule about mutual association. For, even though some other qualification is not apprehended in this group of words One should worship the Udgitha' (Cha. 1.1.1) still immediately after, in * Whatever one does by Vidyā, by faith, by the Up ad. that same becomes more powerful' (Cha. 1.1.10) it is propounded that Vidya is the mears for making the sacrifice more powerful. Therefore, the Vidya whith is the means for a separate fruit from that of the sacrifice is enjoined for being performed in One should worship the Udgitha (Cha. 1.1.1) In the case of the worsbip known as being the means of a different fruit from the fruit of the sacrifice, the practical application as a part of the Udgitha which is a part of the sacrifice is not proper. Therefore, when there is the expectancy for the resort of Upasana, the Udgitha which is proximate becomes merely the Tesort. Because Udgitha is a part of the sacrifice, the Upāsana has Udgitha etc., as the resort made use of in the sacrifice; this another qualification caused by a desire to make the sacrifice more powerful, belongs to him alone who is qualified for the sacrifice and so, there is no acceptance of it as a rule in the sacrifices. It has (already ) been said that being more powerful in the case of the fruit of a sacrificc means non-obstruction by the fruit of another powerful Karman, - that is to say, the fruit without delay from the sacrifice.

·Para 469] श्रीभाष्यम् [९३० फलस्य प्रबलकमान्तरफलेनाप्रतिवन्ध इत्युक्तम् । कतौरविलम्बितफलत्वमित्यर्थः । पर्णता- दिनां तु 'यदेव विद्यया करोनि तदेव वीर्यवत्तरं भवति' (छा. १1१1१०) इति विद्यायाः फलसाधनत्ववदपापश्लोकश्रवणादिफलं प्रति साक्षात्साधनभावो न श्रुत इति क्रत्वङ्गभूतजुह्नाद्यतया विनियोगाविरोधात्तदङ्गभूतानां फलान्तरसाधनभावकल्पनानुपपत्तेस्तत्र फलश्रुतिरर्थवादमा स्यात् ।। ६३॥ दर्शनाच्च ॥६४॥ दर्शयति च श्रुतिरुपासनोपादानानियमम् 'एवं विद् वै ब्रह्मा यज्ञ यजमानं सर्वांश्च मत्विजोऽभिरक्षात (छा. ४११७४१०) इति ब्रह्मणो वेदनेन सर्वेषां रक्षणं ब्रुवती। उद्गावृप्रभृतीनां वेदनस्यानियमे सत्येतदुपपद्यते अनेन लिङ्गेन पूर्वोक्तानां समाहारादिलिङ्गानां प्रायिकत्वमवगम्यते । अतोऽनियम एवेति स्थितम् ॥ ६४॥ यथाश्रयभाषाधिकरणं समाप्तम् (२६) इति श्रीभगवद्रामानुजाचार्यविरचिते शारीरकमीमांसाभाष्ये तृतीयाध्यायस्य तृतीयः पादः॥३॥ In the case of Parņatā (of the ladle ) etc., there is not mentioned in the Sruti, their being the direct means in respect of the fruit viz., the hearing of the non-sinful verse, as in the case of Vidyā being the means of the fruit in • Whatever one does by Vidyā – that alone becomes more powerful (Chā. 1-1-10) • and so, on account of the non-contradiction of their practical application, as being part of Juhu etc., that are accessory to the sacrifice, and on account of the impropriety of the idea of the subsidiaries being the means of another fruit there, the mention in the Sruti about the fruit is just mere glorification 63 11 And on account of the śruti. 1164 11 And the Sruti points out that thore is, verily, no rule about the Upāsanā being taken up * Brahmā, verily, indeed, knowing thus, protects all round the sacrifice, the sacrificer and all the prests (Rtriks)' (Chā. 4•17-10) while talking about the protection of all by the knowledge of Brahman. This is in order when the knowledge of Udgātſ etc, is not there as a rule. By this indicatory mark is known that the indicatory marks, the inclusion etc.. mentioned before are (to be understood) in a general way. Therefore, it stands that there is just no hard and fast rule. || 64 !! Here ends the Yathāśrayabhāvādhikarana (26) Here ends the Third Quarter of the Third Chapter in the Commentary on the Säriraka-nimānsă composed by the .. Illustrious Reiered Preceptor Rāmānuja, - ·तृतीयाध्याये चतुर्थः पादः ॥ पुरुपार्थोतः शब्दादिति वादरायणः॥१॥ (अधिकरण १, सूत्राणि १-२०) [470] गुणोपसंहारानुपसंहारफला विद्यकत्वनानात्वचिन्ता कृता । इदानी किं विद्यात. पुरुषार्थ', उत विद्यागकात्कर्मण. ? इति चिन्त्यते-कि युक्तम् । अतः, विद्यात', पुरुषार्थ इति भगवान्बादरायणो मन्यते । कुतः ? शब्दात् । दृश्यते छोपनिषदः शब्दो विद्यातः पुरुषार्थ ब्रुवन् ब्रह्मविदाप्नोति परम्' (ते २१) 'दाहमेत पुरुष महान्तमादित्यवर्ण तमस परस्तात् । तमेव विद्वानमृत इह भवति नान्य. पन्था विद्यतेऽपनाय॥' (श्वे ३१८) यथा नद्य. स्यन्दमाना समुद्देऽस्त गच्छन्ति नामरुसे विहाय । तथा विद्वान्नामरूपाद्विमुक्त परात्पर पुरसमुपैति दिव्यम् ॥' (मु ३२६८) इत्यादिः ॥१॥ [471] तत्र पूर्वपक्षी प्रत्यवतिष्ठते- शेपत्वात्पुरुषार्थवादो यथान्यप्विति जैमिनिः॥२॥ नैतदेवं यद्विद्यातः पुरुषार्थावाप्तिः शब्दावगम्यत इति । न घेपः Fourth Quarter of the Thurd Chapter Salvation, from this, from Word, thus Bādarāyana (11.13 (Adhikarana 1,Sutras 1-20) [ 470] The consideration about the oneness or manifoldacss of Vidyas, involving the inclusion and exclusion of the qualities, has been made. Now is considered-Is salvation from Vidyā or from Karman with Vidyā as subsidiary? What proper? Atah-from Vidya, there is salvation-thus opines His Holines Badarāyana Whence? Sabdāt there is indeed seen the word in the Upamsads speaking of salvation from Vidyā- • The Brahman-knouer secures the Highest' (Ta121) I know this Purusa, great, of the colour of the Sun, besond Tamas, one knowing him thus, becomes immortal here, no other path erists for salı alion (Sve 38) As the miers, flowing on, disappear in the sca, abandoning name and form, so, the wise one, freed fron name and form, attains to the shining Purusa beyond what is beyond (higher than the hugh).' (Mu328) ctc. ||1|| [471] There the advocate of the prima facne view stands up-- On account of being subsidiary, the statement about salvation, as in the case of others,-so Jaimini (opines) ॥2॥ It (15) not that the acquisition of saltation from the Vidya is understood from the Word Not, Indeed, this word (passage) ११७ ·rara 4tly [९३२ 'ब्रह्मविदाप्नोति परम् ( १) इत्यादिशब्दो वेदनात्पुरुपार्यावाप्तिमवगमयति, कर्मसु कर्तृभूतस्यात्मनो याथात्म्यवेदनप्रति- पादनपरत्वात् । अतः कर्तुः संस्कारद्वारेण विद्यायाः क्रतुशेपत्वात्तत्र फलश्रुतिरर्थवादमा यथान्येषु द्रव्यादिष्विति जैमिनिराचार्यों मन्यते । तदुक्तम् 'द्रव्यसस्कारकर्मसु परार्थत्वात्फलश्रुतिरर्थवाद स्यात्' (जैसू ४३१) इति। ननु च कर्मसु कर्तुजीवादन्यो मुमुक्षुमिः प्राप्यतया वेदान्तेषु वेद्य उपदिश्यते, इति प्रागेवोपपादितम् 'नेतरोनुपपत्ते (व्र स् १।१।१७) भेदव्यपदेशाच्च' (न.सू १११।१८) 'अनुपपत्तेस्तु न शारीर' (न सू १।२।३) 'इतरपरामर्शात्स इति चेन्नासभयात्' (व्र. सू. ११३।१५) इत्येवमादिभि सूत्रैः। तदेव ब्रह्म 'तत्वमसि' (छा ६८७) इत्यादिसामानाधिकरण्येन जीवादनतिरिक्तमित्येतदपि • The Brahman-knouer secures the Highest' (Tai 21) etc , points out to the acquisition of salvation from knowledge, on account of its aiming at the propounding of the knowledge of the Atman as he is, the agent in the case of the sacrificial sites Therefore, because Vidyā is a subsidiary factor to the sacrifice, through the purification of the agent, the statement in the Sruti about the fruit there, is merely a glorificatory statement as in the case of other substances-so thinks the preceptor Jaimını It is said 'In the case of substances (materuls ) purificatory rites and Karmans, as they are for the sake of another, the Srutz about the fruit would be (only) a glorificatory statement (Jat Su 4.31) But I say (says the objector )–In the Vedāntas is taught (described the one to be known as fit to be reached by persons desirous of salvation, who is different from the Jiva who is the agent in the sacrificial Karmans--this has already been propounded by the Sūtras Not the other, on account of the impropriety (Bra. Su I 1.17) 'And on account of the mention of difference' (Bra Su I 1.18) But not the Individual Soul, on account of the impropriety ( Bra Sh 1.23) If (t be argued) he, on account of the reference to the other, (we say)-No, on account of the impossibility (Bra Su 1317) etc, and that same Brahman is ( declared ) not over and above the Jiva owing to the case-co-ordination in That thou art' (Cha 687) etc. -thrs also has been brushed aside by (the Sutras)- ·९३३] ब्रह्मेसूत्र-३.४.२ [ Pira 471 'अधिकं तु भेदनिर्देशाद' (व. स. २०११२२) इत्येवमादिभिनिरस्तम् । सामानाधिकरण्यनिर्देशश्च 'एतदास्यमिदं सर्वम् (छा. ६८५) 'सर्व खल्विदं ब्रह्म (छा. ३११४१) इति चेतनाचेतनसाधारणः यः पृथिव्यां तिष्ठन (बृ. ३३) 'यात्मनि तिष्ठन्' (श. वा. १४१६३३.) इत्यादिनावगततत्तदात्मतयावस्थितिनिवन्धन इति 'अवस्थितेरिति काशकृत्स्नः' (ब. सू.१।४।२२) इत्यादिभिरुपपादितम् । तत्कथं कर्मसु कर्तुरात्मनो याथात्म्योपदेशपरा वेदान्तशब्दा इति विद्यायाः कर्माशत्वं प्रतिपाद्यते ? उच्यते-बेदान्तवाक्येवेव विद्यायाः कर्मप्राधान्य सूचयद्भिलिङ्गस्तदुपबृंहितसामानाधिकरण्यनिर्देशेन च वेदान्तशब्दा देहातिरिक्तजीवस्वरूप- याथात्म्योपदेशपरा इति बलादभ्युपगमनीयमिति पूर्वपक्षिणोऽभिप्रायः । ननु च कर्तृसंस्कारमुखेन विद्यायाः क्रत्यनुप्रवेशी न शक्यते वक्तुम्, कर्तुलौकिक- * Additional bret, on account of the reference to difference (Bra. Su. II. 1.22) etc. And the reference to the case-co-ordination in . All this has this as Aiman (Cha.6-8.7) All thes, verily, Brahman' (Cha. 3.14.1) common to the sentient and the non-sentient, and which is dependent upon the condition of being the Ātman of the various entities known from Who, abding in Pyhivi' (Br. 3-7.3) • Wha, abiding in Ātnian. (Sa. Bh. 14.6.7.30) etc.--this has been reasoned out by (the Sūtras ) - 'On account of the abrding, so Kasakrtsna' (Bra. Su. I.4.22) etc.--So, how could Vidyā be propounded as a subsidiary factor to Karman because the Vedānta passages aim at teaching the Ātman as he is, viz, agent in the case of the sacrificial Karmans?-It is stated (in reply)-The view of the Purvapaksin is that it must be admitted as a matter of necessity, that the Vedānta passages aim at instructing the nature of Jiva as he is, distinct from the body on account of the indicatory marks in the Vedānta passages themselves, indicating that the Karman is the principal with reference to Vidgā, and by the reference to the case-co-ordination fortified by them. I say (says the objector )-It is not possible to speak of Vidyā as associated with the sacrifice through the purification of the agent, on account of the absence in the case of the agent, of being invariably connected with the sacrifice owing to his being common to (both) popular and Vedic Karmans.- ·Para 471 ] श्रीभाष्यम् [९ चैदिकसाधारणत्वेनाव्यभिचरितक्रतुसंबन्धित्वाभावात् । नैवम् । लौकिकस्य कर्मणः कर्तु। देहाव्यतिरिक्तत्वेऽप्युपपत्तेहातिरिक्तनित्यात्मस्वरूपस्य ऋतावेवोपयोगात्तत्स्वरूपप्रतिपादन- मुखेन क्रत्यनुप्रवेशो न विरुध्यते । अतो विद्यायाः क्रतुशेषत्वान्नातः पुरुषार्थः ॥२॥ [472] कानि पुनस्तानि लिङ्गानि यदुपबृंहितसामानाधिकरण्यनिर्देशेन वेदान्त- शब्दा जीवस्वरूपपरा इति निर्णीयन्ते ? तत्राह- आचारदर्शनात् ॥३॥ ब्रह्मविदां प्राधान्येन कर्मस्वेवाचारो दृश्यते । अश्वपतिः कैकेयः किलात्मावत्तमस्त- द्विज्ञानायोपगतांस्तानृपीन्प्रत्याह 'यक्ष्यमाणो ह वै भगवन्तोऽहमस्मि' (छा. ५३१११५) इति । तथा च जनकादयो ब्रह्मविदग्रेसराः कर्मनिटाः स्मृतिषु दृश्यन्ते । 'कर्मणेव हि संसिद्धिमास्थिता जनकादयः।' (गीता ३।२०) इयाज सोऽपि सुबहून्यज्ञाज्ञानव्यपाश्रयः।' (वि. पु. ६।१२) इति । अतो ब्रह्मविदां कर्मप्रधानत्वदर्शनाद्विद्यायाः कर्तुः स्वरूपवेदनपरत्वेन काङ्गत्वमेवेति न विद्यातः पुरुषार्थः ।। ३॥ (The answer is)-Not so, because the popular Karman is possible in the case of the agent although not different from the body, and because the nature of the eternal Atman distinct from the body is useful only in the sacrifice, its entrance in the sacrifice through the propounding of bis nature, is not contradictory. Therefore, Vidyā being subsidiary to the sacrifice, no salvation from it 11 2 11 [472] What again are those indicatory marks, by reference to the case-co-ordination fortified by which, the Vedānta passages are ascertained to be concerned with the nature of Jiva?-There says (the Sutrakāra) On account of the practical conduct being seen 113 11 In the case of the Brahman-knowers, is seen in a large measure their being busy with the Karmans themselves-Ašvapati of the Kekaya country, indeed, the best of those that know Ātman, said to those sages who had approached him for that knowledge 'I am, indeed, Your Reverences, about to perform a sacrifice' (Cha. 5-11-5) Similarly also, Janaka and others, the foremost of Brahman-knowers are known in the Smrti to be devoted to Karman- Janaka and others secured all-round perfection by Karman alone (Gita 3:20) 'He also performed many sacrifices, the depository of knowledge (V.P.6.6-12) - Therefore, because Brahman-knowers are known to regard Karman as the principal, Vidyā is definitely a subsidiary factor of the Karman by aiming at the knowledge of the nature of the agent-and so, from Vidya, no salvation ॥3॥ .

·९६५] ब्रह्मसूत्र-३.४६ [ Par 473 लिङ्गामिदम्, प्राप्तिरुच्यताम्, इत्यत्राह- तच्छ्रुतेः ॥ ४ ॥ श्रुतिरेव हि विद्यायाः काङ्गत्वमाह- 'यदेव विद्यया करोति श्रद्धयोपनिषदा नदेव वीर्यवत्तरं भवति' (छा. १1१1१०) इति । नेय श्रुतिः प्रकरणादुद्गीथमात्रविषयेति व्यवस्थापयितुं शक्या, यतः प्रकरणाच्छुति- बलीयसी। 'यदेव विद्यया करोति' (छा. १।१।१०) इति विद्यामानविषया हीयं श्रुतिः ॥ ४॥ समन्वारम्भणात् ॥ ५॥ . 'तं विद्याकर्मणी समन्वारभेते' (बृ. ४।४।२) इति विद्याकर्मणोः साहित्यं च दृश्यते। साहित्य चोक्तेन न्यायेन विद्यायाः काङ्गत्वे सत्येव भवति ॥५॥ तद्वतो विधानात् ॥ ६॥ [473] विद्यावतः कर्मविधानाद्विद्या कर्माङ्गमित्यवगम्यते । 'आचार्यकुलाद्देदमधीत्य यथाविधानं गुरोः कातिशेषेणाभिसमावृत्य फुटुम्बे शुची देशे' (छा. ८११५१) This is (but) an indicatory mark-tell (us) what is arrived at.- Here (the Sutrakāra) says- That, from the Sruti 141 The Sruti itself says that Vidyā is subsidiary to Karman, * Whatever one does by Vidyā, by fuith, by the Upanisadthat alone becomes more pouerful ( Chi. 1-1-10) thus. It is not possible for this Śruti being construed with merely the Udgitha on account of the context; for, the Sruti is more powerful than the context. This Śruti Whatever ons does hy Vidya' (Cha. 1.1.10) indeed, refers only to the Vidzā. 114 11 On account of the accompaniment 1151 * Him Vidya and Karman accompany' (Br. 4.4.2) -in this is seen the combination of Vidyž and Karman, and the combination can exist only if Vidya is a subsidiary factor in the manner mentioned, 11518 On account of the injunction for one possessed of that (Vidyā) 116 11 [473] Vidya is known to be subsidiary to Karman, owing to Karman being enjoined upon one possessed of Vidya. In 'Hanng returned from the household of the preceptor, having studied the Vedas as prescribed in the spare time after having performed service to the preceptor, to the family, in a clean region (Cha.8.15-1) .

·Para 473) श्रीभाप्यम् इत्यादी वेदमधीत्येत्यध्ययनवतः कर्माणि विदधदर्थावबोधपर्यन्ताध्ययनवत एव विदधाति । अर्थावबोधपर्यन्तं ह्यध्ययनमिति स्थापितम् । अतो ब्रह्मविद्यापि कर्मसु विनियुक्तेति न पृथक्फलायावकल्पते ॥६॥ नियमात् ॥७॥ इतश्च न विद्यातः पुरुपार्थः- 'कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः इत्यात्मविदः पुरुपायुपस्य सर्वस्य कर्मसु नियमेन विनियोगात्कर्मण एवं फलमित्यवगम्यते, विद्या तु कर्माममिति ॥७॥ [4741 एवं प्राप्ते, प्रचक्ष्महे- अधिकोपदेशात्तु बादरायणस्यैवं तद्दर्शनात् ॥ ८ ॥ तुशब्दात्पक्षो व्यावृत्तः । विद्यात एव पुरुषार्थः । कुतः ? अधिकोपदेशात् । कर्मस कर्तुर्जीवाद्धेयप्रत्यनीकानवधिकातिशयासंख्येयकल्याणगुणाकरत्वेनाधिकस्यार्थान्तरभूतस्य पर- स्य ब्रह्मणो वेद्यतयोपदेशाद्भगवतो बादरायणस्य विधातः फलमित्येव मतम् । etc., the Sruti enjoining Karmans on one who has studied as known from -Having studied the Vedas-enjoins this upon him alone who has studied right up to the comprehension of the sense. For, it has been established that the study is to be carried on) till the comprehension of the sense, Therefore, because the Brahmavidyā is also employed in the Karmans, it is not meant for a separate fruit 1611 On account of the rule 117 || For this reason also, no salvation from the Vidya-On account of the whole life of a person knowing Atman, being employed as a rule in (the sacrificial) Karmans as in (Engaged in) verily, performing Karmans, one should desire to live a hundred years' (I.2) -it is known that the fruit belongs to Karman alone; Vidyā again, is subsidiary to Karman 1711 [474] This (prima facie view ) being reached, we say (in reply )- account of the instruction about the additional (entity), this (view) of Badarayana, on account of that being seen 118 11 By the word Tu the (above) view is turned away-Salvation comes from Vidyā alone. Whence? Adhikopadeśāt--on account of the instruction about the Highest Brahman, as fit to be known, which is an additional different entity from the Jiva, the agent in the Karmans, owing to its being the mine of innumerable, surpassing and unlimited qualities that are opposed to every thing fit to be abandoned. --So, the view of His Holiness Badarāyana -is that the fruit (is) definitely from Vidya, But on ·९३७] ब्रह्मसूत्र- ३.४.८ [ Para 474 . . । . . , . लिङ्गानि तिन्तु, वेधतयोपदेशस्तु तावत्कर्तुः प्रत्यगात्मनोऽधिकस्यैव। कथम् ! तद्दर्शनात् । प्रत्यगात्मन्यशुद्ध शुद्धेऽप्यसंभावनीयानन्तगुणाकरस्य वेद्यस्य निरस्तनिखिल- हेयगन्धस्य स्वसंकल्पकृतजगदुदयविभवलयलीलस्य सर्वज्ञस्य सर्वशक्तेर्वाङ्मनसापरिच्छेद्यान- •दस्य जीवाधिपस्य कृत्स्नस्य प्रशासितुः परस्य ब्रह्मणो वेदनोपदेशवाक्येषु दर्शनाव अपहतपाप्मा विजरो विमृत्युर्विशोकोऽविजिपत्तोऽपिसासः सत्यकामः सत्यसंकल' (छा. ८११।५) तदक्षत । बहु स्यां प्रजायेयति । तत्तेजोऽसृजत' (छा. ६।२।३) यः सर्वज्ञः सर्वविव' (मु. ११११९) परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलकिया च' (थे ६८) 'स एको ब्रह्मण आनन्दः' (ते. २१८) 'यतो वाचो नियन्ते अप्राप्य मनसा सह । मानन्दं पहाणो विद्वान्न विभात कुतश्च नोति ॥ (ते. २९) एष सर्वेश्वर एप भूताधिपतिरेप भूतपाल एप सेतुर्षिधरणः' (बृ. ४।४१२२) Let the indicatory marks stand over. As regards the instruction about something fit to be known, it however refers only to one additional to the inmost Atman, the agent, for the matter of that. How? Taddarsanat-on account of that being seen-on account of it being seen in the passages instructing about the koowledge of the Highest Brahman, the mine of infinite qualities impossible to be thought of in the case of the inmost Ātman even pure or impure, which is fit to be known, from which even the taint of what is fit to be abandoned is driven away, whose sport consists in creation, sustenance (glory ), and dissolution of the world, created out of its omniscient, omnipotent, the bliss of which is immeasurable by speech and mind, the over-lord of Jivas, the Supreman Ruler of everything, in . Having the sens destroyed, ageless, deathless, hereft of grief, without hunger, without thirst, having the desires fulfi led, haring the thoughts fulfilled' (Cha. 8.1.5) It reflected- may I be many; may 1 procreate, It created Tejas' (Cha. 6.2-3) Who, omniscient, knower of all' (Mu. 1.1.9) * His great power is heard as manifod, and natural knowledge, strength (and) activity' (Sve. 6-8) He, the one Ananda of Brahman (Tai. 2.8) * From whom words tum back, along with the mind, wrthout reaching (hım); one knowing the Ananda of Brahman, fears not from anywhere (Tai. 29) *This, the Lord of all; this, the supreme master of beings; this, the protector of beings; this, the bridge, the support' (Br. 4-4-22) own ·Parn. 474] श्रीभाष्यम् [९३८ 'स कारणं करणाधिपधिपो न चास्य कश्चिज्जनिता न चाधिपा' (श्वे. ६९) एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्दमसो विधृतो तिष्ठतः' (बृ. ३३८१९) भीषारमाहातः पवते । भीषोदति सूर्यः । भीपास्मादमिश्वेन्द्रश्च । मृत्यु(यति पञ्चमः (ते. २८) इत्यादिषु। तस्माद्वेदनोपदेशशब्देपु कर्तुः प्रत्यगात्मनः खद्योतकल्पस्याविद्यादिहेयसंबन्धयोग्यस्य गन्धोऽपि नास्तीति परमपुरुपविषयाया विद्यायास्तत्प्रातिरूपममृतत्वं तत्र तत्र श्रूयमाणं फलमिति विद्यातः पुरुपार्थ इति सुक्तम् ॥ ८॥ [475] लिङ्गान्यपि निरस्यन्ते- तुल्यं तु दर्शनम् ॥ ९॥ यदुक्तं ब्रह्मविदां कर्मानुष्ठानदर्शनाद्विद्या कर्मासमिति तन्न । विद्याया अनङ्गत्वेऽपि तुल्य दर्शनम् । ब्रह्मविदां कर्मानुशानदर्शनमनैकान्तिकमित्यर्थः, अननुमानस्यापि दर्शनात् । दृश्यते हि ब्रह्मविदां कर्मत्यागः 'पयः कावषेयाः विमर्था वपमध्येष्यामहे किमर्था वय यक्ष्यामहे (को. २१५) * He, the cause, the Lord of the lord of the sense-organs ; and for him there is no progenitor, nor the lord either (Sve.6.9) • Under the direction of this Aksara, verily. (0) Gārgi, the Sun and the Moon stay on supported' (Br. 3.8.9) * Through fear from him, the wind blows on; through fear rises the Sun, through fear from him, Āgni and Indra also-Death runs on as the fifth' (Tai 2.8) etc. Therefore, in the instruction-passages about the knowledge, there is not even the trace of the inmost Ātman who is the agent, almost like a glowworm, who is associated with things fit to be abandoned like Avidyā etc., and so, the fruit of the Vidya referring to the highest Purusa, is immortality. of the nature of the attainment to him, which is mentioned in the śruti in various places. And thus it is well stated that salvation (the human purpose 10 life, is ) from Vidyā. [1811 [475] The Indicatory marks are also refuted- But equal is the mention in the Sruti ||9॥ As to what has been said that Vidyā is a subsidiary factor of Karman, as the performance of the sacrificial rites is seen in the case of the Brahmanknowers. That ( is ) not ( 50 ). There is the equal mention in the Sruti of Vidyā not being subsidary also That is to say, the mention of the performance of sacrificial rites in the case of the Brahman-knowers is not exclusive, on account of the non-performance also being mentioned. For, the abandonment of Karman in the case of the Brahman-knowers is seen in The sages, descendants of Kavasa (sad) - Why should we study? Why should we perform secrifices ? (Kau. 2.5) ·ब्रह्मसूत्र-३.४.१० [ Para 476 इत्यादी। अतो ब्रह्मविदा कर्मत्यागदर्शनान्न विद्या कादम् । कथमिदमुपपद्यते ब्रह्मविदा कर्मानुपानमननुष्ठानं च ? फलाभिसंधिरहितस्य यज्ञादिकर्मणो ब्रह्मविद्याङ्गत्यात्तथाविधस्य कर्मणोऽनुष्ठानदर्शनमुपपद्यते। वक्ष्यति च 'सर्यापेक्षा च यज्ञादिश्रुतेश्यपत्' (प्र.सू. ३२१) इति । फलार्थस्य तस्यैव यज्ञादेः कर्मणो मोक्षकफलब्रह्मविद्याविरोधित्वात्तस्यैवाननुपानदर्शन- मुपपनतरम् । विद्यायाः कर्मागत्वे कर्मत्यागः कथमपि नोपपद्यते ॥९॥ [476] यदुक्तं श्रुत्यैव विद्यायाः कर्माहत्वमवगम्यत इति, तबाह- असार्वत्रिकी ॥१०॥ न सर्वविद्याविषयेयं श्रुतिः, अपितूदीथविद्याविषयैव, 'यदेव विद्यया करोति' (छा. १1१1१०) इति यच्छन्दस्यानिर्धारितविशेषस्य 'उहीथमुपासीत' (छा. ११११) इति प्रस्तुतोद्गीथविशेषनिष्ठत्वात् । . etc. Therefore, because the Brahman-knowers are seen to be abandoning Karman, Vidya is not a subsidiary factor of Karman. How can it be reasoned out that there is the performance of Karman as also the non-performance in the case of the Brahman-knowers ?-(The answer is)-Karman, the sacrifice etc., bereft of any consideration of the fruit, being a subsidiary factor of Brahmavidya, it is appropriate that the performance of that kind of Karman is seen. And (the Sutrakāra) would state-(the following Sutra)- 'Expectancy of every thing, from the Śrult about the sacrifice etc., like the horse' ( Bra. Su. III. 4-26) And as the Karman, the same sacrifice etc.. being for the sake of some fruit, is opposed to Brahmavidyā with salvation as the only fruit, it is far more appropriate that the non-performance of just that should be seen. TE Vidyā were to be a subsidiary factor of Karman, abandonment of Karman would not be appropriate on any account. 119 11 [ 476 ) As to what has been said that by the Sruti itself is known that the Vidyā is subsidiary to Karman-(the Sūtrakāra ) says in that Connection- Not prevailing everywhere 1110 11 This Śruti does not pertain to all Vidyās, but pertains to Udgithavidyā alone. The word Yat the particularity of which is not ascertained in 'Whatever he doss by Vidya' (Chā. 1.1-10) refers to the particu Idgitha, the matter in hand in One should worship the Udgitha (Cha. 1.1.1) ·Para 476] श्रीभाप्यम् [९४० , न हि यत्करोति तद्विद्ययेति संबध्यते। 'यदेव विद्यया करोति ... तदेव वीर्यवत्तरम्' (छा. १1१1१०) इति विद्यया क्रियमाणं यच्छब्देन निर्दिश्य तस्य हि वीर्यवत्तरत्वमुच्यते ॥ १० ॥ [477] यच्चेदमुक्तम् 'तं विद्याकर्मणी समन्यारभेते (बृ. ४४२) इति विद्याकर्मणो साहित्यदर्शनाद्विद्या कर्माङ्गमिति, तत्राह- विभागः शतवत् ॥ ११॥ 'तं विद्याकर्मणी समन्वारभेते' (बृ. ४।४।२) इत्यत्रोक्तन न्यायेन विद्याकर्मणोभिन्नफलत्वाद्विद्या स्वस्मै फलाय समन्वारभते, कर्म च स्वस्मै फलायेति विभागो द्रष्टव्यः, शतवत् । यथा क्षेत्ररत्नविक्रथिणं शतद्वयमन्तीत्युक्त क्षेत्रार्थ शतं रत्नार्थ शतमिति विभागः प्रतीयते, तहापि ॥ ११ ॥ अध्ययनमात्रवतः ॥ १२॥ [478] यदुक्तम्- विद्यावतः कर्मविधानाद्विद्या कर्माङ्गमिति-नेतद्युक्तम् 'वेदमधीत्य' (छा. ८1१५१) इत्यध्ययनमात्रवतो विधानात् । न चाध्ययनविधिरेवार्थावबोधे प्रवर्तयति, आधानवध्ययन- For, what he does-that cannot be construed with Vidyā. Having pointed out by the word Yat what is being done by Vidyā,-1t is said that the same is more powerful, in • Whatever he does by Vidyā...that same is more powerful'. (Cha 1-1-10) ॥ 10॥ ( 477) And as to what is said that the combination of Vidyā and Karman is seen in Vidya and Karman accompany him' ( Br. +4-2) and so, Vidya is subsidiary to Karman-There says (the Sutrakāra) Division as in the case of a hundred || 11।। On account of the way of reasoning mentioned in Vidya and Karman accompany him (Br. 4.4.2) Vidya and Karman have different fruits; and so, a division should be seen here,-Vidyā accompanies for its own fruit, and Karman accompanies for its own fruit-Satavat-Just as when it is said that a couple of hundred (cows or coins) goes to the seller of the field and the jewel, it is apprehended that there is this division viz., -a hundred for the field, and a hundred for the jewel; similarly, here also | 11 || Of one who merely studies || 12 ॥ 1478] As to what has been said-because Karman is enjoined in the case of one knowing the Vidyā, Vidyā is subsidiary to Karman-This ( is ) not right-In 'Having studied the Veda' (Cha.8.15.1) there is the injunction for one who has merely study (to his credit). Not indeed, does the injunction in respect of study alone make a man turn to the apprehension of the purport, because the study (of the Veda) like. the keeping (of the fire), culminates merely in the grasping (understanding) of .

·९४१] ब्रह्मसूत्र-३.४.१३ [ Para 479 स्याक्षरराशिग्रहणमात्रे पर्यवसानात् । गृहीतस्य च स्वाध्यायस्य फलवकर्मावबोधित्वदर्शनात्त. निर्णयफले तदर्थविचारे पुरुषः स्वयमेव प्रवर्तते । ततः कर्मार्थी कर्मज्ञाने प्रवर्तते, मोक्षार्थी च ब्रह्मज्ञाने, इति न विद्या कर्माशम् । यद्यप्यध्ययनविधिरेवार्थावबोधे प्रवर्तयति तथापि न विद्या कर्मागम्, अर्थज्ञानादर्थान्तरत्वाद्विघायाः। यथा ज्योतिष्टोमादिकर्मस्वरूपविज्ञानात्फलसाधन- भूतं तत्कर्मानुमानमर्थान्तरं तथार्थज्ञानरूपाद्ब्रह्मस्वरूपविज्ञानादर्थान्तरमेव ध्यानोपासनादि- शब्दवाच्या पुरुषार्थसाधनभूता विद्या, इति न तस्याः कर्मसंबन्धगन्धी विद्यते ॥ १२ ॥ नाविशेषात् ॥ १३ ॥ [479] यच्चोक्तम् 'कुर्वन्नेवेह कर्माणि' इत्यात्मविदं ज्ञानाव्यावर्त्य यावज्जीवं कर्मानुपाने नियमयतीति, तोपपद्यते । कुतः ? अवि- शेषात् । न ह्ययं नियमः फलसाधनभूतस्यतन्त्रकर्मविषय इति विशेषहेतुरस्ति, विद्याद्गभूत- कर्मविपयतयाप्युपपत्तेः, 'धर्मणेष हि संसिद्धिमास्थिता जनफादयः' (गीता ३।२०) इतिवधिदुपस्त्या प्रायणादुपासनस्यानुवर्तमानत्यात् ॥ १३ ॥ the mass of syllables. And in the case of a person who has grasped his own Veda-section, as it is seen that he comprehends the Karman leading and some fruit, he of his own accord proceeds in respect of the fruit ascertained, to the consideration of its meaning. Thereupon, one bankering after Karman proceeds to know Karman, and one hankering after salvation, to know Brahman-and so, Vidya is not subsidiary to Karman. Although the studyinjunction itself directs one towards the apprehension of the purport, still Vidya is not subsidiary to Karman, because Vidyā is a different thing from the knowledge of the purport. Just as, from the knowledge of the nature of the sacrificial rite. Jyotistoma etc., is a different thing.--the performance of that sacrificial Karman, which is the means of the fruit; in the same way, Vidyā which is the means of salvation, denoted by the words Dhyana, Upāsanā etc., is definitely a different thing from the knowledge of the nature of Brahman having the form of the knowledge of the purport; and so, even the tinge of the association with Karman exists not in that (Vidyā) 11 12 No. on account of non-distinction || 138 [479] As to what has been said that ' Performing Karmans alone, here' (i.2) having turned away the Atman-knower from knowledge, restricts a person to the performance of Karman as long as he lives--that is not appropriate, Whence? Avisesat~-Not, indeed, is this rule the cause of some special statement, because it refers to an independent sacrificial Karman, which is the cause of the fruit, as the passage could also be regarded as proper, referring to Karman which is subsidiary to Vidgă, as in • Janaka and others attained indeed to all-round perfection by Karman alone' (Gita 3-20) the worship persists also in the case of the wise one right up to bis departure (from the body ). 11 13 11 .

·Parg. 479] श्रीभाष्यम् [ રે एवमर्थस्वाभाव्येन चोद्य परिहत्य 'कुर्वन्नेवेह कर्माणि' इत्यस्य वाक्यस्यार्थमाह- स्तुतयेनुमतिर्वा ॥ १४॥ चाशब्दोऽवधारणार्थः। 'ईशावास्यमिदं सर्वम्' (ई. १) इति विद्याप्रकरणाद्विद्यास्तुतये सर्वदा कर्मानुष्ठानानुमातरियम् । विद्यामाहात्म्यात्सर्वदा कर्म कुर्वन्नपि न लिप्यते कर्मभिरिति हि विद्या स्तुता भवति । वाक्यशेपश्चैतदेव दर्शयति 'एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे' ( ई. २) इति । अतो न कर्माङ्ग विद्या ।।१४।। कामकारेण चैक ॥ १५॥ [480] अपि चैवमेके शाखिनः कामकारेण ब्रह्मविद्यानिष्ठस्य गार्हस्थ्यत्याग- मधीयते 'किं प्रजया करिष्यामो येषां नोऽयमात्मायं लोका' (४।४।२२) इति । विदुषो विरक्तस्य कामकारेण गार्हस्थ्यत्यागं ब्रुवदिदं वचनं ब्रह्मविद्यायाः कर्मानङ्गत्वं दर्शयति । यज्ञादिकाङ्गत्वे हि विद्याया विद्यानिमस्य कामकारेण गार्हस्थ्यत्यागो न संभवति अतो न विद्या कर्माशम् ॥ १५ ॥ Thus baving removed the objecrion by the natural interpretation, (the Sūtrakāra ) gives the meaning of this passage 'Performing Karmans alone here' (i. 2) Permission, definitely for praise. 11 14 1 The word Vā means emphasis. 'All this is enveloped by iśa' (i.1) -this being a Vidya-chapter, this is just permission to perform Karman for all times, for the praise of the Vidya. On account of the greatness of Vidyā, one although performing Karman always, is not contaminated by the Karmans-thus indeed Vidyā comes to be praised. The remaining part of the passage .Thus in you, not otherwise from this exists; Kurman sticks not to a person (i. 2) points out to the same-Therefore, Vidyā is not subsidiary to Karman 1114 11 And at will, some li 1511 [480] Furthermore, some students of some recension read about a person devoted to Brahmavidyā, abandoning at will the householder's stage of life, in • What rould we do with progeny, for whom there is this Ātman, this world ?' (Br.4.4.22) -This statement speaking of the abandonment at will of the householder's life by a wise one who has become free from attachment, points out to Brahmavidyā not being subsidiary to Karman For, if Vidyā were to be subsidiary to Karman, sacrifice etc., the abandonment of the bouseholder's life at will is not possible for one devoted to Vidya. Therefore, Vidya, (is) not subsidiary to Karman. || 15 || ·९४३ ब्रह्मसूत्र-३.४.१७ [ Para 481 उपमर्द च ।। १६॥ पुण्यापुण्यरूपस्य समस्तसांसारिकदुःखमूलस्य कर्मणो ब्रह्मविद्ययोपमर्द प्रतिवेदान्त- मधीयते 'भिद्यते हृदयग्रन्थिाछिद्यन्ते सर्वसंशयाः। क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे॥' (मु. २३२६८) इत्यादिकम् । तद्विद्याया कर्मानसत्वे न संगच्छते ॥ १६॥ ऊर्ध्वरेतासु च शब्दे हि ॥ १७ ॥ [481] ऊर्ध्वरेतास्वाश्रमेयु ब्रह्मविद्यादर्शनात्तप्यग्निहोत्रदर्शपूर्णमासादिकर्मा- • भावाच्च न विद्या कर्माङ्गम् । ननूरतस आश्रमा न सन्त्येव 'यावज्जीवमग्निहोत्रं जुहोति' (भाप. धो. ३११४१८) इत्यादिनाग्निहोत्रदर्शपूर्णमासादीनां यावज्जीवाधिकारश्रुतेः, श्रुतिविरुद्धानां स्मृतीनां चाप्रा- माण्यात् । अत आह-शब्दे हि, इति । वैदिक एव हि शब्दे ते दृश्यन्ते---- 'त्रयो धर्मस्कन्धाः (छा २।२३१) 'ये चेमेऽरण्ये श्रदा तप इत्युपासते' (छा. ५.१०१) And the destruction 11 16 11 And in every Vedānta work, students read about the destruction by Brahmavidyā, of Karman constituted of merit and demerit, the root of all misery pertaining to the worldly existence- The knot of the heart is broken, all doubts are smashed, and his Karmans are destroyed when is seen that High and Low (Mu. 2.2.8) etc. That would not go well, if Vidyā were to be subsidiary to Karman ॥16॥ And in the case of the celibates; for, in the (Vedic) Word } 17 ॥ [481] Vidya is not subsidiary to Karman, on account of the presence of Brahmavidya in the celibate stages of life, and on account of the absence of sacrificial rites like Agnihotra, Darśapūrņamāsa etc., therein. I say (says the objector )-There are, verily, no stages of life pertaining to the celibate on account of the Śruti referring to the qualification right up to one's life, for the performance of the Agnihotra, New-moon-Full-moon sacrifices etc., as in He performs the Agnhotra, as long as he lives (Apa. Srau.3.14.8) and on account of the unauthoritative nature of the Smrtis as opposed to the Sruti. Therefore (the Sterakāra) says Sabde hi-For indeed, in the Vedic passages themselves they (the stages of life ) are seen, in "The three pillars of Dharma' ( Chĩ. 2231) "And who these worship Sraddha as Tapas 17 the forest (Cha. 5-10-1) .

·. Para 481] श्रीभाप्यम् [९४४ 'एतमेव प्रवाजिनो लोकमिच्छन्तः प्रव्रजन्ति' (बृ. ४।४।२२) इत्यादौ । यावज्जीवश्रुतिस्त्वविरक्तविपया ॥ १७॥ परामर्श जैमिनिरचोदनाच्चापवदति हि ॥ १८॥ [482] यदिदम् 'त्रयो धर्मस्कन्धाः (छा. २।२३।१) इत्यादौ वैदिके शब्द ऊर्ध्वरेतस आश्रमा दृश्यन्ते, अतस्ते सन्त्येवेति-नैतदुपपद्यते, यतः 'त्रयो धर्मस्कन्धा' (छा. २२२३०१) इत्येवमादिषु वाक्येषु तेपामाश्रमाणां परामर्शमात्रं क्रियते, अनुवादमात्रमित्यर्थः । कुत एतत् ? अचोदनात-अविधानादित्यर्थः । न ह्यत्र विधिशब्दः श्रूयते । 'त्रयो धर्मस्कन्धाः' (छा. २०२३११) इत्यादिना हि प्रकृतं प्रणवेन ब्रह्मोपासनं स्तूयते ब्रह्मसंस्थोऽमृतत्वमेति' (छा. २०२३१) इत्युपसंहारात् । अतोऽन्यार्थमनुवादमात्रमत्र क्रियते तेषामाश्रमाणाम् । 'ये मेऽरण्ये श्रद्धा तप इत्युपासते' (छा. ५।१०१) इति च देवयानविधिपरत्वात्तत्रापि नाश्रमान्तरविधिसंभवः । अपि चापवदति हि श्रुति- राश्रमान्तरम् Longing for this very world, those who renounce, go away (Br. 4.4.22) etc. The Śruti-As long as life lasts-refers to one not freed from attachment. 1117॥ Reference (says) Jaimini, on account of the absence of injunction; (the Śruti) indeed condemns 11 18 11 [482] As to this (statement) that in the Vedic passage-- 'The three pillars of Dharma' (Chā. 2-23-1) the stages of life pertaining to the celibate are seen, and so, they do existthis is not proper. For, in the passages such as The three pillars of Dharma' (Cha. 2-23.1) etc, there is made a mere reference to those stages of life, that is to say, a mere repetition. Whence this? Acodanāt-that is to say, on account of there being no injunction. There is not to be seen (heard) here an injunctiveword. By The three pillars of Dharma (Cha. 223.1) etc., indeed, is praised the worship of Brahman as Pranava which is the subject matter, on account of the conclusion in One stationed in Brahman goes to immortality, (Cha. 2.23.1) Therefore, here is made merely a repetition of the statements a bout those stages of life, for (some) other purpose. As (the passage ) • And these who worship Sraddha as Tapas in the forest' (Chā. 5-10-1) aims at the Devayana-injunction, there also (exists) no possibility of any injunction about other Aśramas. For, on the contrary, the Śruti condemns other Aśramas in etc, . -- ·९४५]. ब्रह्मसूत्र-३.४.१९ [ Para 483 वीरहा पा एष देवानां योनिमुद्वासयते' (ते. सं. १५२) इत्यादिका । अत ऊर्ध्वरेतस आश्रमा न सन्तीति जैमिनिराचार्या मन्यते ॥१८॥ अनुष्ठेयं बादरायणः साम्यश्रुतेः ॥ १९ ॥ [483] गृहस्थाश्रमवदाश्रमान्तरमप्यनुप्ठेयं भगवान्बादरायणो मन्यते। कुतः ? साम्यश्रुतेः । उपादेयतयाभिमतगृहस्थाश्रमताम्यं हि तेपामप्याश्रमाणां श्रूयते । 'यो धर्मस्कन्धाः (छा. २१२३११) इत्यारभ्य ब्रह्मसंस्थस्तुत्यर्थतया संकीर्तनं गृहस्थाश्रमस्येतरेषां च समानम् । अथ गृहस्था- श्रमस्यानुवादः प्राप्ती सत्यामेव संभवतीति तस्य प्राप्तिरवश्याम्युपेयेति मतं तदितरेपामपि समानं, किमन्यत्राभिनिवेशात् ? न च गार्हस्थ्यधर्म एव यज्ञोऽध्ययनं दानं तपो ब्रह्मचर्यमिति सवैः शन्दैरभिधीयते, ब्रह्मचर्यतपसोर्गृहस्थस्यैव संभवादिति युक्तम् 'त्रयो धर्मस्कन्धाः (छा. २१) इति त्रित्वेन संगृह्य प्रथमो द्वितीयस्तृतीय इति विभागवचनानुपपत्तेः। अतः 'यज्ञोऽध्ययनं दानम्" (छा. २०२३।१) This one, verily, is the killer of the heroes of the gods, who discards fire (Tai. Sari. I•5-2) etc. Therefore, there are no Asramas for the celibates-So opines the preceptor Jaimini || 18 11 (The other Asrama) has to be gone through (says ) Bādarāyana, on account of the śruti pointing to similarity. ॥ 19॥ [483] His Holiness Bädarāyana thinks that like the householder's stage of life, other Aśramas also have to be gone through. .Whence? Sāmyasruteh-On account of the Śruti pointing to similarity.- For, in the Śruti is seen even in the case of those Aśramas similarity with the Grhasthaśrama, which is admitted as being acceptable. The mention for praising one who is established in Brahman, beginning with The three pillars of Dharma (Cha. 2-23-1) is the same in respect of the householder's stage of life, and the other stages of life. . Now, if it is the view that the repetition of the Grhasthasrama is possible only if its existence is already established and so its attainment has Decessarily to be accepted; that is equally applicable to the others also; and so, why this partiality for the other one ? Not againisit proper that only the feature of the householder's life is denoted by all the words, sacrifice, study, gifts, penance, celibacy etc., in that case celibacy and Tapas would be possible only in the case of the householder, on account of the impropriety of the statement about division-First, Second, Third-after having combined them together, as the Triad in "The three pillars of Dharma' (Cha. 2-23.1) -therefore, by "Sacrifice, study, gifts' (cha. 2:23.1) ·Para 483] श्रीभाष्यम् [९४६ इति गृहस्थाश्रम उच्यते। अध्ययनशब्दो वेदाभ्यासपरः । तपाशब्देन वैखानसपरिव्राजकयो- ग्रहणम्, उभयोस्तप-प्रधानत्वात् । तपशब्दो हि कायक्लेशे रूढः, स च द्वयोरपि समानः । ब्रह्मचारिधर्म एव ब्रह्मचर्यशब्देनाभिधीयते । 'महासंस्थोऽमृनत्यमोत' (छा. २१२३३१) इति परत्र श्रूयमाणो ब्रह्मसंस्थशब्दो यौगिकः सर्वाश्रमसाधारणः, सर्वेपामाश्रमिणां ब्रह्मसंस्था- संभवात् । ब्रह्मणि संस्था संस्थितिः-ब्रह्मसंस्थत्वम् । तच्च सर्वेपां संभवत्येव । ब्रह्मनिष्ठाविकलाः केवलाश्रमिणः पुण्यलोकमाजः। तेष्वेव ब्रह्मनिष्ठोऽमृतत्वमाग्भवति। तदेतद्विस्पष्टमुक्तं भगवता पराशरेण 'प्राजापत्यं ब्राह्मणानाम् (वि. पु. १६०३४) इत्यारभ्य 'बाह्म संन्यासिनां स्मृतम्' (वि. पु. ११६३५) इत्यन्तेन वर्णानामाश्रमाणां च केवलानां ब्रह्मलोकप्राप्त्यन्तं फलमभिधाय 'एकान्तिनः सदा ब्रह्मध्यापिनो योगिनो हिये। तेषां तत्सरमं स्थानं यदै पश्यन्ति सूरयः॥' (वि. पु. १।६।३८) is referred to, the Grhasthasrama. The word Adhyayana refers to the repetition of the Vedic passages. By the word Tapas the Vaikhānasa and the ascetic are to be taken, because both prominently comprise Tapas; for, the word Tapas is used in the sense of the mortification of the body. And that is common to both also. The duties themselves of a Brahmacārin are denoted by the word Brahmacarya, The word Brahmasamstba being mentioned in the Sruti later in One stationed in Brahman goes to immortality" (Chā. 2-23-1) is to be understood etymologically and is common to all the Aśramas, on account of the possibility of being stationed in Brahman in the case of the followers of all Asramas. Brahmani samstha-establishment-establishment in Brahman and that is undoubtedly possible in the case of all. Only followers of the Aśramas deficient in the attachment to Brahman, resort to the holy worlds. And amongst them alone, the one attached to Brahman becomes the enjoyer of immortality. All this has been very clearly stated by His Holiness Parāśara, having mentioned the fruit up to the acquisition of the Brabmaloka in the case of those who are merely attached to the Varnas and the Aśramas, beginning with * The world of Prajāpati for the Brāhmanas' (V. P. 16-34) and ending with The world of Brahman is mentioned in the Smrti for the Sannyasins (ascetics)' (V. P. 1.6.37) in mentioning the acquisition of Brahman by those attached to Brahman in 'Those Yogins, indeed, who are always meditating upon Brahman wholeheartedly, for them that is the highest place which the wise ones see, (V. P. 1.6-38) . L ·९४७] ब्रह्मसूत्र-३४२० [ Para 484 इति तेष्वेव ब्रह्मनिष्ठानां ब्रह्मप्राप्तिमभिदधता । अतो गृहस्थाश्रमतुल्या ऊर्ध्वरेतस आश्रमा अपि दृश्यन्त इति तेऽप्यनुष्ठेयाः । 'ये चेमेऽरण्ये श्रद्धा तप इत्युपासते' (छा ५१०१) इति च, अरण्य इति तप-प्रधानाश्रमप्राप्त्यपेक्षत्वादेवयानविधानस्य तत्रापि तत्प्राप्तिरङ्गी- करणीया ॥१९॥ [484 ] परामर्शपक्षे विधानपक्षे च गृहस्थाश्रमतुल्यमेपामन्यनुयत्वमित्युप- पाय विधिरेवायमाश्रमाणां सर्वेषां नानुवाद इत्युपपादयितुमाह- विधिर्वा धारणवत् ॥ २०॥ वाशब्दोऽवधारणार्थ । विधिरेवायमाप्रमाणाम्-धारणवत्-यथादिष्टाग्निहोत्रेऽधस्ता- समिधं धारयन्ननुदवेदुपरि हि देवेभ्यो धारयतीत्यत्रानुवादसरूपाइपि वाक्यानुपरि धारणस्या- भातत्वाद्विधिराधीयते । तदुक्तं शेपलक्षणे 'विधिस्तु धारणेपूर्ववाद' (जै सू ॥४॥३) इति । तथानाप्यमाप्तत्वाविधिरेवाश्रयणीयः । 'ब्रह्मचर्य समाप्प गृही भवेद्गृहावनी भूत्वा प्रप्रजेद । पदि वेतरथा Therefore, the Aśramas also of the celibate on par with the Grhasthāśrama are seen, and so they also have to be gone through By Aranye in * And these who worship Sraddhā as Tapas in the forest * (Cha 5101) also—because the Devayāna-injunction stands in need of accepting that Aśrama where penance is prominent - there also the attainment to that has got to be accepted 119॥ [484] Having propounded that in the reference-view, and the injunction-vie these (Āśramas) also have to be gone through equally with the Grhasthāśrama -(the Sūtrakara) now says in order to propound that there is the injunction alone of all the Aśramas, not merely repetition, Injunction definitely, like carrying | 2011 The word Va is for emphasis This is indeed an injunction of all the Aśramas as in the case of Dhārana–Just as in the Distāgnihotra-sacrifice from the passage-Carrying the Samidh down, he should follow on swiftly, for, he carries it above for the Gods-although it is of the nature of a mere repetition an injunction is enjoined, on account of the carrying above not known before That is sand in (the chapter) Sesalaksana (There is) however the injunction for carrying, for that is unknown before (Jai Su343) Similarly here also, on account of the thing not being established before, an Tajunction alone has got to be accepted, like the injunction about the Aśramas in respect of the Jabālas taking it to be as though not being there in Hanng completed the celibacy-stage one should become a householder; leaving the house, having become a forester, (one) should ११९ ·Parn 484] श्रीभाष्यम् [९४८ बह्मचर्यादेव पनजेद्गृहादा पनाहा । पदहरेष पिरजेत्तदहरेष प्रबजेद' (जा. ४) इति जाबालानामाश्रमावधिमसन्तमिव कृत्वतेप्यन्यपरेष्वपि वाक्येप्वाश्रमप्राप्तिरवश्याश्रयणीया, इत्युपपादितम् । पवमाश्रमान्तरविधानाणश्रुतिर्यावज्जीवश्रुतिरपवादश्रुतिशाविरक्तविषया एवेति वेदि- तव्याः। अन्याश्च ब्रह्मविदः कर्मणामा प्रयाणावश्यकर्तव्यताविधायिन्यः शृतयः स्मृतयश्च स्व- स्वाश्रमधर्मविषयाः। अत ऊर्ध्वरेतःसु च ब्रह्मविद्याविधानाद्विद्यातः पुरुषार्थ इति सिद्धम् ॥२०॥ पुरुषार्थाधिकरणं समाप्तम् (१) स्तुतिमात्रमुपादानादिति चेन्नापूर्वत्वात् ॥ २१ ॥ ( अधिकरण २, सू. २१-२२) [485] इदमिदानी चिन्त्यते-- 'स एप रसानां रसतमः परमः परायोऽटमो य उद्गीथः' (छा. १११३) इत्येवंजातीयकानि वाक्यानि क्रत्ववयवभूतोद्गीथादिस्तुतिमात्रपराणि, आहोस्विद्गीथादिषु renounce: or otherwise too. one should renounce right from the Brahmacarya, or from the house, or from the forest. The tery day one gets disgusted, the same day one should renounce' (Ja.4) even in the case of these and other passages referring to other Aśramas, the establishment of the Aśramas has got to be accepted this has been propounded. Thus on account of the definite statement (injunction ) about the other Asramas, the Sruti about the debt, the Sruti-Yavajjiva ( for all life)-the Śruti condemnatory--all these are to be known as referring to those alone that are not free from attachment; other Śrutis enjoining Karmans to be necessarily gone through right up to departure (from the body), by the Brahmanknowers, and the Smrtis also refer to the particular Aśrama-duties in their respective cases. Therefore, on account of the prescription of Brahmavidyā in the case of the celibates, it is established that there is salvation from Vidyā. ॥ 20॥ Here ends the Purrtsārthadhubarana (1) If (it be said) merely praise on account of the inclusion (the answer is )-No, on account of the thing being not (men. tioned) before. ॥21॥ (Adhikarana 2, Sutras 21-22) [485] This is now considered- This one, he is the most eminent Rasa of all Rasas, the highºst, infinite, the eight), what the Udgitha' (Cha. 1.1.3) ( passages) such as these-Do these aim at merely the praise of Udgitha etc. which are the parts of the sacrifice; or, are they for the purpose of prescribing superimposition of the idea of being the most eminent Rasa ctc., in the case of ·९४९] ब्रह्मसूत्र-३.४.२२ [ Para 485 रसतमादिदृष्टिविधानार्यानीति । अत्र प्रतिपादितमुपासनपरत्वमङ्गीकृत्योपासनस्य पुरुषार्थत्वेन ऋतुपादानानियम उक्तः। किं युक्तम् ? स्तुतिमात्रपराणीति । कुतः ? उद्गीथाटुपादानात् । ऋत्त्वद्गभूतानि हादीयादीन्युपादाय तेषां रसतमादित्वं प्रतिपादितम् । यथा गुदादीनां पृथि- व्यादित्वं प्रतिपादयतो वचनस्य-इयमेव जुहः स्वर्गों लोक आहवनीयः, इत्यादिकस्य तत्स्तुतिमात्रपरत्वं तयेहापि । तदिदमाशइते-स्तुतिमात्रमुपादानादिति चेत्, इति । उद्गीथाधुपादानात्तत्स्तुतिमानमेवैपां वाक्यानां विवक्षितमिति चेत्- अत्रोत्तरम्-नापूर्वत्वात्, इति । न स्तुतिमानत्यमुपपद्यते । कुतः ? अपूर्ववाद- अप्राप्तत्वात् । न शुद्गीथादयो रसतमादितया प्रमाणान्तरेण प्रतिपन्ना येन तमाशस्त्यवुद्ध- त्पत्त्यर्थ रसतमादित्वेनानूघेरन् । न चोद्गीथादिविधिरत्र संनिहितो येन, इयमेव जुद्धः स्वर्गो लोक आहवनीयः-इत्यादिवत्तदेकवाक्यत्वेन यया कयाचिद्विधया तत्स्तुतिपरत्वमाश्रीयत। अतः फतवीर्यवत्त्वादिफलसिद्धयर्थमुद्गीथादिपु रसतमादिदृष्टिविधानमेव न्याय्यम् ॥ २१॥ भावशब्दाच ॥ २२॥ Udgitha and others? Here, having admitted that the propounding aims at the worship, and worship being for the sake of salvation, it was stated that there was no rule about the worship bcing included in the sacrifices. - What proper? The passages aim at mere praise. Whence ? On account of the inclusion of Udgitha and others, for, having admitted Udgitha and others which are the limbs of the sacrifice, their being the most eminent Rasa etc., is set forth. Just as in the case of the statement advocating the ladle and others as being the carth and others, (the statement) - This same, ladle; the heavenly world, the Ahavaniya (fire) etc, - aims merely at its praise, similarly here also. So, this is the doubt raised - Stutimātramupädănāditi cet -If it be argued that on account of the inclusion of Udgitha etc., it isintended to say that these passages are merely for the sake of their praise - Here (is) the answer - • Napurvatvat-it is not reasonable that (the passages are) merely for praise. Whence? Apurvatvat -on account of their being not (proved, seen) before. Not indeed, are Udgitha and others apprebended as being the most eminent Rasa etc., by another mçans of proof, so that (statements about) their being the most eminent Rasa etc., would be repeated for producing the idea of being praiseworthy. Nor again is any injunction about Udgicha etc., nearby here, so that uke (thc passage) -This same, ladle; the heavenly world, the Ahavaniya (fire) etc., that could be accepted as aiming at their praise, in some manner or other, on account of its forming up one sentence. Therefore, it is reasonable that there should be the prescription of superimposition as being the most eminent Rasa etc, on the Udgitha etc., for the purpose of the accomplishment of the fruit, the possession of power by the sacrifice etc, 1121 1} On account of the word denoting the optative 11 22 ·Para485] श्रीभाग्यम् ९५० - 1 'उपासीत' (छा. ११११) इत्यादिभावशब्दाच विधिपरत्वमेव न्याय्यम् । विधिमत्यययुक्तो हि क्रियाशब्दो विधेयमेव स्वार्थमवगमयति । तस्मादुपासनविधानार्था एताः श्रुतयः ॥ २२ ॥ स्तुतिमात्राधिकरणं समातम् ।।) पारिप्लवा इति चेन विशेपितत्वात् ॥ २३ ॥ ( अधिकरण ३, सू. २३-२४ ) [486] प्रतर्दनी ह ये देयोदासिरिन्द्रस्य प्रियं धामोपजगाम' (को. 5) 'श्वेतकेतुहरणेप मास (छा. ६.११) इत्येवमादीनि वेदान्तेप्याख्यानानि कि पारिप्लवप्रयोगार्थानि, उत विद्याविशेपमति पादनार्थानि ? इति चिन्तायाम्, आख्यानानि शंसन्ति, इत्याग्ल्यानानां पारिप्लवे विनियोगान विद्याप्रधानत्वं न्याय्यामिति चेत्-न । सर्वाण्याख्यानानि पारिपुवायोगे न विनियोगमर्हन्ति । कुतः । विशेपितत्वाद्विनियोगस्य । आख्यानानि शंसन्ति, इत्युक्त्वा तत्रैव, मनुवैवस्वतो राजा, And on account of the word denoting the optative mood, in •One should norship' (Chr. 1.1.1) it is reasonable that it should aim at injunction; for, a word denoting an action, endowed with an injunctive termination makes one comprehend its sense which is the object of the injunction itself. Therefore, these Sruti passages are for the purpose of enjoining worship. #2211 Here ends the Stutimātrādhikarana (2) If (it be said ) they are for the Pariplava. ( the answer is)-No, on account of that being specialised !! 23॥ (Adhikarana 3, Sutras 23-24) [486] The legendary discourses in the Vedantas such as ' Pratardana, venly, the son of Dirodasa, indeed, nent to the dear abode of Indra (Kau. 3.1) • Svetaketu, indeed, was the descendant of Aruna' (Cha.6.1.1) - Are these legends (episodes) etc., for the purpose of employment in the revolving legends, or for the purpose of propounding a particular Vidyā ? - While considering this, if it be argued that because the legendary discourses are employed in the Pārıplavas (revolving legends) in (the passages )-They narrate the episodes - it is not reasonable that they should be prominently for Vidya-(we say )-No, all legendary discourses cannot be employed in the Pariplava procedure. Whence? Because the practical application Is specialised. Having stated-They narrate the episodes,- In that same place the legends about Manu and others — Manu, the son of Vivasvat, the King - are specialised. Therefore, it is known that they alone are to be employed there. Therefore, the Sruti passages dealing with the legendary discourses in - .

·ब्रह्मसूत्र-३.४ १५ [ Para 487 म - इत्याविना मन्वादीनामास्यानानि विशेष्यन्ते। अतस्तेपामेव तत्र विनियोग इति गम्यते । तस्मान सर्ववेदान्तेष्वाख्यानश्रुतयः पारिप्लवप्रयोगार्थाः, अपि तु विद्याविध्यर्थाः ॥ २३ ॥ तथा चैकवाक्योपवन्यात् ।। २४ ॥ 'आत्मा वा अरे द्रष्टव्यः (यू. २।४५) इत्यादिविधिनैकवाक्यतयोपबन्धाच्चाख्यानानां विद्याविध्यर्थान्येव तानीति गम्यते । यथा 'सोऽरोदी' (ते. सं. ११५1१) इत्येवमादेः कर्मविध्यर्थत्वं न पारिप्लवार्थत्वम् ॥ २४ ॥ पारिप्लयाधिकरणं समाप्तम् (1) अत एव चानीन्यनाद्यनपेक्षा ॥२५॥ (अधिकरण ४, सू. २५) (487] स्तुतिप्रसङ्गादयान्तरसंगतिविशेषेणार्थद्वयं चिन्तितम् । विद्यावन्त ऊर्ध्व- रेतस आश्रमिणः सन्तीत्युक्तम् 'ऊोतःसु च शब्दे हि' (न. सू. ३।४1१७) इत्यादिमिः सूत्रः । इदानीमूर्ध्वरेततो यज्ञाद्यभावात्तदलिका विद्या न संभवतीत्याशक्याह- अत एव चाग्नीन्धनाद्यनपेक्षा, इति। यत ऊर्ध्वरेतस आश्रमिणी विद्यासंबन्धित्वेन श्रुत्या all the Vedāntas, are not for the sake of the Pāriplava-procedure, but for the purpose of enjoining a Vidya 123 || And likewise on account of forming up one sentence 124 11 And because the legendary discourses are connected as forming onc sentence with the injunction in Alman, verily, (0) dear one, should be seen' (Br. 2.4.5) etc., it is known that they are for the sake of the injunction of the Vidya alone. Just as (the passage) •He wept (Tai San. 1-5-1) etc., are for the sake of an injunction about some action, not for the sake of the Pariplavas !! 24|| Here ends the Pariplavadhikarana (3) And for this very reason, no need of keeping the fire etc. |॥25॥ ( Adhikarana 4, Sūtra 25) 1487] In passing, two matters have been considered, while discussing the question of praisc, related to some indirect connection. It is stated in the Sūtras - And in the case of the celibates; for, in thc (Vedic) ( Bra. Su. III.4.17) etc., that there are the followers of the celibate stage of lifc, possessed of Vidyā. Now a doubt being therc-Because there is the absence of the sacrifice etc., in the case of the celibates, Vidyā which is subsidiary to that is not possible, - (The Sūtrakāra ) says - Atah cāgnindhanādyana - pekşā. Because the celibate followers of the Aśramas are admitted by the word' eva ·Parm 487] श्रीभाष्यम् [९५२ परिगृह्यन्ते- 'मासस्योऽमृतत्वमेति' (छा १२३१) 'ये मेऽरण्ये श्रद्धा तप इत्युपासते' (छा ५१०१) एतमेव पवाजिनो लोकगिच्छन्त प्रनमन्ति' (४४०२०) 'यदिच्छन्तो घह्मचर्य चरन्ति' (फा २११५) इत्यादिकया,अत एबोर्ध्वरेत सु विद्याग्नीन्धनाधनपेक्षा। अमीन्धनम् अग्न्याधानम् । आधान पूर्वकाग्निहोत्रदर्शपूर्णमासादिकर्मानपेक्षा, तेषु विद्या केवलस्वाश्रमविहितकर्मापेक्षेत्यर्थ ॥५॥ अमीन्धनाद्यधिकरण समाप्तम् (४) सर्वापेक्षा च यज्ञादिश्रुतेरश्ववत् ॥२६ ।। ( अधिकरण ५, सू २६) [488] यदि विद्या यज्ञायनपेक्षेवामृतत्वं साधयति तहिं गृहस्येप्यपि तदनपेक्षेप साधयितुमर्हति । यज्ञादिश्रुतिरपि 'विविदिपन्ति' (४॥२२) इति शब्दात्कर्मणो घेदनाद्गतां न प्रतिपादयति । अत आह सर्वापेक्षा, इति। अग्निहोत्रादि. सर्वकपिक्षेत्र विद्या कर्मवत्सु गृहस्थेषु । कुत ? यज्ञादिश्रुते । Sruti as having connection with the Vidyā in • One stattoned in Brahman goes to immortahty ' (Ch52.23 1) . And these who worship Sraddha as Tapas in the forest' (Chr.5101) • The renouncers (ascetics) longing for this very uorld, go away ( Br 4422) Longing for which, they practise celibacy' (Ka 215) etc for this very reason in the case of the celibates there is no need for the Vidyā, of the kindling of the fire ctc Agnindhana--kecping up the fire There is no need for the rites such as the Agnihotra, Darśapūrnamāsa (New and Full moon-sacrifices) etc, preceded by the keeping up of the fire that is to say, in their case Vidyā expects the Karman prescribed only for their own Āśrama 11 25 11 Here ends the Agnindhanālyadhıkarana (4) And the need of all, like the horse, on account of the Sruti referring to the sacrifice etc. ॥26॥ (Adhikarana 5, Sūtra 26) [488] If Vidyā leads on to immortality, verily, without standing in need of the sacrifice etc , then in the case of the house-holder also, it deserves to accomplish the same without standing in need of that (Yajña etc,) itself The Sruti passage referring to the sacrifice etc, does not propound Karman as subsidiary to knowledge from the expression hey desire to know.' (Br 4422) Therefore the Sutrakāra ) says-Sarvāpeksa The Vidyā does stand in need of all Karmans, Agnihotra etc in the case of the house-holders who perform sacrificial rites Whence? Yajāādıśruteh, .

·९५३] ब्रह्मसूत्र-३.४.२६ [ Para 488 'तमेतं घेदानुवचनेन बाह्मणा विविदिषन्ति यज्ञेन दानेन तपसानाशकेन' (पृ. ४।४।२२) इत्यादिना यज्ञादयो हि विद्याङ्गत्वेन श्रूयन्ते । यज्ञादिना विविदिपन्ति–वेदितुमिच्छन्ति- यज्ञादिभिर्वेदन प्राप्तुमिच्छन्तीत्यर्थः । यज्ञादीनां ज्ञानसाधनत्वे सत्येव यज्ञादिभिर्ज्ञान प्राप्तु- मिच्छन्तीति व्यपदेश उपपद्यते, यथासेहननसाधनत्ये सति असिना जिघांसतीति व्यपदेशः । अतो यज्ञादीनां ज्ञानसाघनत्वमवगम्यते । ज्ञानं च वाक्यार्थज्ञानादर्थान्तरभूतं ध्यानोपासना. दिशब्दवाच्यं विशदतमप्रत्यक्षतापन्नस्मृतिरूपं निरतिशयप्रियमहरहरभ्यासाधेयातिशयम, आ प्रयाणादनुवर्तमान मोक्षसाधनमित्युक्तमस्माभिः पूर्वमेव । वक्ष्यति च 'भावृत्तिरसदुपदेशाव' (७. सू. ४.१११) इत्यादिना। एवंरूपं च ध्यानमहरहरनुधीयमानैनित्यनैमित्तिकैः कर्मभिः परमपुरुपाराधनरूपैः परमपुरुषप्रसादद्वारेण जायते, इति यज्ञादिना विविदिपन्तीति शास्त्रेण प्रतिपाद्यते। अतः कर्मवत्सु गृहस्थेषु यज्ञादिनित्यनैमित्तिकसर्वकर्मापेक्षा विद्या। • Him, this one, the Brahmanas inaccordance with the statement in the Vedas, desire to know, by the sacrifice, gifts, Tapas, indestructible' ( Br. 4.4.22) by this etc., sacrifice and others are indeed mentioned in the śruti as subsidiary to Vidya-By sacrifice etc., Vividisanti-desire to know; that is to say, they desire to secure knowledge by sacrifice etc. It is only when sacrifices etc., are (admitted to be) the means of knowledge, the reference vir. they desire to secure knowledge by sacrifice etc., becomes appropriate: as when the sword is (known to be) the means of killing, there can be the statement-~He wishes to kill by the sword, Therefore, sacrifice etc, are apprebended as the means of knowledge. And that knowledge, a different matter from the knowledge of the sense of the passages, denoted by the words Dbyāna (meditation), Upāsanā (worship) etc., of the form of remembrance attaining to the nature of the clearest direct perception, exceedingly agreeable, with its abundance increasing day by day by practice, persisting right up to the departure (from the body)-such knowledge is the means of salvation-(this) is stated by us already. (The Sūtrakāra ) would speak of this in • Repetition, on account of the instruction more than once. (Bra.si. IV. 1.1) etc. And that contemplation of this nature is produced by sacrificial rites being practised day by day - both obligatory and occasional - of the nature of the worship of the highest Purusa, through the grace of the highest Purusa - This is propounded by the Šāstra -They desire to know by sacrifice etc. -Therefore, in the case of the house-holders performing the sacrificial Karman, Vidgā stands in need of all rites, obligatory and occasional, such as sacrifice etc, ·Para 488] श्रीमाप्यम् [९५४ अश्ववत्-यथा पुरुषगमनसाधनभूतोऽश्वः स्वपरिकरवन्धपरिकर्मापेक्षः, एवं मोक्ष- साधनभूतापि विद्या नित्यनैमित्तिककर्मपरिकरापेक्षा । तदिदमाह स्वयमेव भगवान् 'यज्ञो दाने ताः कर्म न त्याज्य कार्यमेव तत् । यज्ञो दानं तपश्रय पायनानि मनीषिणाम् ॥' (गीता १८५) 'यतः प्रवृत्तिर्भूतानां येन सर्पमिदं ततम् । स्पर्मणा तमभ्पर्य सिद्धि विन्दति मानपः॥' (गीता १८४६) इति ॥२६॥ सर्यापेक्षाधिकरणं समाप्तम् (५) शमदमायुपेतः स्यात्तथापि तु तद्विधेस्तदङ्गन्तया तेपामप्यवश्यानुष्ठेयत्वात् ।। २७॥ (अधिकरण ६, सू. २७) [489] गृहस्थस्य शमदमादीन्यप्यनुष्यानि, उत नेति चिन्तायामान्तरबाह्य- करणब्यापाररूपत्वात्कर्मानुपानस्य, शमदमादीनां तद्विपरीतरूपत्वाच्चाननुष्ठेयानि, इति प्राते, उच्यते-यद्यपि गृहस्थः करणव्यापाररूपकर्मसु प्रवृत्तस्तथापि स विद्वान्छमदमाद्युपेतः स्यात् । . Asvavat -Just as a horse that is the means of movement in the case of a man, stands in need of accessory acts such as tightening up its saddle, the bridle, so Vidyā although the means of salvation stands in need of the obligatory and occasional Karmans, and their paraphernalia-All this the Lord himself says- Sacrifice, gifts, penance, (sacrificial) Karman, (all that) should not be abandoned; that should be, verily, gone through. Sacrifice, gifts and penance - these surely (are ) the purifiers in the case of the wise ones (Gita 18-5) From whom is the activity of creatures, by whom all this is spread out, - having worshipped him by one's prescribed Karman one secures perfection.' (Gita 18.46) ॥ 26॥ Here ends the Sarvapeksadhikarana (5) He may be endowed with tranquillity. restraint, etc., still however, that being enjoined as being subsidiary to that, they are necessarily to be gone through 11 27 || (Adhikarana 6, Sutra 27) [489] While considering the question in the case of the householder, tranquillity, restraint etc..--are these to be practised or not?-(the prima facie view ) being reached-because the performance of a site is of the operation by internal and external sense-organs; Sama, Dama etc.. being of an opposite nature, they are not to be performed—it is stated (in reply)-Although the house-holderis engaged in the acts involving the operations of the sense-organs, he may be a wise one endowed with tranquillity, . nature ·९५५]] ब्रह्मसूत्र-३.४.२८ [ Par: 490 कुतः १ तदङ्गतया तद्विधेः-विद्याङ्गतया तेषां विधेः 'तस्मादेवविद् शान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वात्मन्येवात्मानं पश्येद' ( ४४१२३) इति। विद्योत्पत्तेश्चित्तसमाधानरूपत्वेन दृष्टपरिकरत्वाच्छमदमादीनां विद्यानिवृत्तये तेषां शमदमादीनामवस्यानुष्ठेयत्वाच्च तान्यप्यनुष्ठेयानि । न च करणव्यापारतद्विपर्ययरूपत्वेन कर्मणां शमदमादीनां च परस्परविरोधः, भिन्नविषयत्वात, विहितेषु करणव्यापारोऽविहितेषु प्रयोजन- शून्येषु च तदुपशमः, इति । न च करणव्यापाररूपकर्मसु वर्तमानस्य वासनावशाच्छमदमादी- नामुपादेयत्वासंभवः, विहितानां कर्मणां परमपुरुषाराधनतया तत्प्रसादद्वारेण निखिलविपरीत. वासनोच्छेदहेतुत्वात् । अतो गृहस्थस्य शमदमादयोऽप्यनुष्ठेयाः॥२७॥ शमदमाधिकरणं समाप्तम् (६) सर्वानानुमत्तिश्च प्राणात्यये तदर्शनात् ॥ २८ ॥ (अधिकरण ७, सूत्राणि २८-३१) [493] वाजिनां छन्दोगानां च प्राणविद्यायाम् 'न ह वा अस्पानन्नं जाधं भवति नानन्नं परिगृहीतं भवति' (बृ. १1१1१४ ) restraint etc. Whence ? Tadaingataya tadvidheh-On account of the injunction in respect of them being subsidiary to Vidyā, as in • Therefore, one knowing this, teng tranqul, restrained, nonactive, enduring, composed, should - see the Atrnan in the Atman himself' (Br.4.4.23) -Because for the rise of Vidya, Sama, Dama etc., being seen to be actively helping, being of the nature of the composure of the mind, and because Sama, Dama etc., are necessarily to be gone through for the securing of the Vidyā, they also have got to be gone through. Not again is there the mutual opposition of Karmans and Sama, Dama etc, on account of their having the nature of operation of the sense-organs, and the contrary of that (respectively), because they have different objects (to work upon ). There is the operation of the sense-organs in the matters ) prescribed and its sublation in the case of non-prescribed ( Karmans ) void of any purpose. Not again in the case of a person associated with rites of the nature of operation of the sense-organs, is there the impossibility of bis taking to ſama, Dama etc., through the power of Vāsanā, on account of the prescribed Karmans being the cause of the rooting out of the entire opposite Vāsanās, through His grace, by propitiating the highest Purusa. Therefore, Sama, Dama etc., also are to be gone through by a house-holder 11 27 || Here ends the Samadamadhukarana (6) And permission for all food, only in danger to life, on account of that being seen 11 28 11 (Adhikarana 7, Sutras 28-31) [490] In the Prinavidya (-sections) of the Vijins, as well as of tbe Chandogas in (11 is not indeed, verily, that any non-food is eaten by them; nor, any non-food is accepted'- (Br.6.1.14) ·? Para 490] श्रीभाष्यम् [९५६ 'मह वा एवंविदि किश्शनानन्नं भवति' (छा. ५।२।१) इति प्राणविदः सर्वान्नानुमतिः संकीर्त्यते। किमियं सर्वान्नानुमतिः प्राणविद्यानिष्ठस्य सर्वदा, उत प्राणात्ययापत्तौ ? इति विशये, विशेषानुपादानात्सर्वदेति प्राप्ते, उच्यते-प्राणात्यये, इति । चशब्दोऽवधारणे । प्राणात्ययापत्तावेवेत्यर्थः । कुतः ? तदर्शनात्-दृश्यते हान्यत्र ब्रह्मविदामपि प्राणात्ययापत्तावेव सर्वान्नाभ्यनुज्ञा, किं पुनः प्राणविदः १ उपस्तः किल चाकायणो ब्रह्मविदग्रेसरो मटचीहतेषु कुरुपु दुर्भिक्षदूपितेष्विभ्यग्रामे वसन्ननशनेन प्राण- संशयमापनो ब्रह्मविद्यानिष्पत्तये प्राणानामनवसादमाकाडमाणः, इभ्यं, कुत्मापान्खादन्तं भिक्षमाणस्तेन चोच्छिष्टेभ्योऽन्ये न विद्यन्त इति प्रत्युक्तः, पुनरप्येतेषां मे देहीत्युक्त्वा तेन चेम्येनोच्छिष्टेभ्य आदाय दत्तान्कुल्मापान्परिगृह्यानुपानप्रतिग्रहमिभ्येनार्थितः 'उच्छिष्ट मे पीतं स्यात् (छा. १९०६३) इति वदंश्चाकायणः, किमेते कुल्मापा अनुच्छिष्टा इतीभ्येन पर्यनुयुक्तः नया मजीविष्पमिमानखादन्कामो म उदपानम् । (छा ११०४) . Not indeed, terly, in the case of one knowing thus can anything be non-food' (Cha.5.2.1) is declared in the case of a Prāņa-knower permission for eating all food. The doubt being there - Is this permission for eating all food for all time for one who is devoted to the Prānavidyā, or in the exigency of danger to life ? - ( The prima facie view) being reached - on account of the absence of any specific mention, always, - it is stated (in reply) Pranatyaye -The word Ca is for the sake of emphasis-that is to say, only in the exigency of danger to life. Whence ? Taddarsanāt-for, it is seen elsewhere, that even in the case of the Brahman-knowers, there is the permission for all food only in the exigency of danger to life; what again in the case of the Prāna-knower? Usasta, the son of Cakrāyana, it is reported. the foremost of the Brahman-knowers, while the Kucu regions were affected by hail and were suffering from famine, residing in the Ibhya village, being in danger to life on account of starvation, desiring that his life should not come to an end, for the sake of the accomplishment of the Brahmavidyā, begging of the villager) Ibhya who was eating the Kulmāșas, when replied to by him --Other than these half-eaten by me, there are none; having said to him once again - Give me (some) of these; having accepted the Kulmāsas given by that Ibhya taken out of what had been left over, reguested by Ibhya that he should accept the water after (the food is eaten) - Cākrāyana saying: '(In that case) my drinking would be something used by another (and hence unclean)' (Cha. 1.10.3) and being confronted with the rejoinder by Ibhya-Are there Kulmāsas not used by another ?--having said *I would not have lived, not eating these; the drinking of waler would be at my will ( Chi. -10++ ) ·९१७] ब्रह्मसूत्र-३.४.३० [Para 490 इति कुल्मापाखाइने स्वस्य प्राणसंशयापत्तेस्तावन्मात्रखादनेन धृतप्राणस्य स्वस्योच्छिनोदक- पानं कामकारितं निपिई स्यादित्युक्त्वा, स्वखादितशेपं जायायै दत्त्वा, तया च रक्षितानपरे। युर्याजनेनाजिंजीपया जिगमिपुः पुनरपि प्राणसंशयमापनस्तानवेम्योच्चियान्चोच्छियमूतान्प. युपितांश्चरसाद । अतो ब्रह्मविदामपि प्राणसंशय एव सर्वानानुमतिदर्शनानाविशेषेण कीर्तितमपि प्राणविदः सत्रिीनवं प्राणात्ययापत्तावेवेति निश्चीयते ॥ २८॥ अवाधाच ॥ २९ ॥ 'माहारशुद्धी समशुद्धि सत्त्वशुद्धो धुवा स्मृतिः' (छा. ॥२६१) इति ब्रह्मविद्योत्पत्ताबाहारशुद्धिविधानाबाधादपि ब्रह्मविदां सर्वानीनत्वमापद्विपयमवगम्यते । पचं ब्रह्मविद्यामतिशशितशक्तीनामपि सर्वानीनत्वस्यापद्विषयत्वात्प्राणविदोऽल्पशतः सर्वानानु- मतिरापद्विपयेव ।। २९॥ अपि स्मर्यते ॥३०॥ अपि चापद्विषयमेव सर्वानीनत्वं ब्रह्मविदामन्येपांच स्मयते- about his exigency viz. danger to life if the Kulmāşas were not catca, and his being able to keep on bis life by the cating of that much, the drinking of the water (unclcan) used up by another, in his casc being voluntary, would be prohibited; having given to his wife somcthing remaining after he had eaten, and desirous of going with a vicw to earn by performing a sacrifice (for some one ) the next day, once again afraid of danger to life, ate those samo (Kulmāsas ) used up by Ibbya, used up by himself and left over, and those preserved by her (his wife). Therefore, available even in the case of the Brahman knowcrs, permission for eating all food being only when there is the danger to life, the cating of ail food by the Prana-knower, described here without any qualification, is ascertained to be (valid ) only in the crigence of danger to life. | 28 ।। And on account of non-contradiction 1129॥ Also on account of the non-contradiction of the injunction about pure food for the production of Brahmavidya, in IVhen there is pure (clean) food, there is the pionly of Salira; when there is the purity of Sattra, there is permanent remembrancc (CH.7.26.2) it is known that the cating of all food in tbe case of the Brahman-kaowers refers to (tines of) calamirs. Thus, on account of being the cater of all food in the case of Brahman-knowers although possessed of cicessive powers, referring only to (times of) calamity, permission for all food in the casc of the Prina-knower possessed of scanty pprer, refers only to (times of) calamity. 112911 Moreover. it is mentioned in the Smrti 11301 Moreover, being the cater of all food in the case of Brahman-Inorers and others is mentionci in the Sorti, as referring only to calamity- ·Para 490] श्रीभाष्यम् [९५८ 'प्राणसंशयमापन्नो योऽन्नमत्ति यतस्ततः। लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ।। इति ॥ ३०॥ शब्दश्चातोकामकारे ॥३१॥ यतो ब्रह्मविदामन्येषां च सर्वानीनत्वमापद्विपयमेवात एव सर्वेषामकामकारे शब्दः, कामकारस्य प्रतिषेधक शब्दो वर्तते । अस्ति हि कठानां संहितायां कामकारस्य प्रतिषेधकः शब्दः तस्मादब्राह्मण सुरां न पिबति पाप्मना नोत्सृजा इति' (कठ. सं.) इति । पाप्मना संसृष्टो न भवानीति मत्वा ब्राह्मणः सुरां न पिवतीत्यर्थः ॥३१॥ सर्वान्नानुमत्यधिकरणं समाप्तम् (७) विहितत्वाचाश्रमकर्मापि ॥३२॥ (अधिकरण ८, सूत्राणि ३२-३५) [491] यज्ञादिकर्माङ्गिका ब्रह्मविद्येत्युक्तम् । तानि च यज्ञादीनि कर्माण्यमुमुक्षुणा केवलाश्रमिणाप्यनुष्ठेयानि, उत नेति चिन्तायां, विद्याङ्गानां सतां केवलाश्रमशेषत्वे नित्यानित्य- संयोगविरोधः प्रसज्यते, इति यज्ञादीनां केवलाश्रमधर्मत्वं न संभवतीति प्राप्त, उच्यते Who eats food from any place whatsoever, being in the danger of losing his life, he is not contaminated by sın, like a lotus-leaf by the water. ॥ 30 || (The śruti) word, for this very reason, referring to activity not at will. || 31 | Because being the eater of all food in the case of the Brahman-knowers and others, refers only to (the times of) calamity: for this very reason, in the case of all, Akāmakare Sabdah-word prohibiting actions at will. exists. . For, in the Samhitā of the Kathas, there is the word prohibiting activity at will *Therefore, a Brāhmana does not drink wine, thinking --I may not be freed from sin (Katha. Sam.) --that is to say, a Brāhmaṇa does not drink wine, thinking that he may not be associated with sin, U 31 | Here ends the Sarrānnānumatyadhikarana (7) And on account of being prescribed, the Aśrama-Karmans also ||320 (Adhikarana 8, Sutras 32-35) [ 491 ] It has been stated that Brahmavidyā has sacrifice and other rites subsidiary to it. In considering whether those rites, sacrifice and others, are to be gone through also by one sticking only to the Aśrama (duties ), not desirous of salvation or not; - Yajña and others cannot be the duties only of the Aśramas, because thereby there would be the undesirable contingency viz. conflict in respect of being connected with the obligatory and occasional (Karmans) if being subsidiary to Vidya they are only subsidiary to the Aśramas -This (prime facie view) being reached, it is stated-Asrama-karmāpi ·" ९५९] ब्रह्मसूत्र-३-४-३४ [Para 491 आश्रमकर्मापि, इति । आश्रमस्य कर्मापि भवति, केवलाश्रमिणाप्यनुयानीत्यर्थः । कुतः ? 'यापज्जीपमग्निहोत्रं जुहोति' (आ. श्री. ३१११११) इत्यादिना, विहितत्वात् -जीवननिमित्ततया नित्यवद्विहितत्वादित्यर्थः ॥ ३२॥ तथा विद्याङ्गतया च ‘तमेतं वेदानुवचनेन (वृ. ४४१२२) इत्यादिना विहितत्वाद्विद्याशेषतयाप्यनु यानीत्याह- सहकारित्वेन च ॥३३॥ विद्योत्पत्तिद्वारेण विद्यासहकारितयाप्यनुष्ठेयानि । अग्निहोत्रादीनामिव जीवनाधिकार स्वर्गादिवद्विनियोगपृथक्त्वेनीमयार्थत्वं न विरुध्यते, इत्यर्थः ॥ १३ ॥ तद्वदेव कर्मान्तरत्वमपि नास्तीत्याह- सर्वथापि त एवोभयलिङ्गात् ॥ ३४ ॥ सर्वथा विद्यार्थत्व आश्रमार्थत्वेऽपि त एव यज्ञादय इति प्रतिपत्तव्यं, न कर्मस्वरूपभेदः, इत्यर्थः। कुतः ? उभयलिसात - उभयत्र श्रुतौ यज्ञादिशब्दैः प्रत्यभिज्ञाप्यविनियोगात्कर्म- -- -there are the (religious) acts also connected with the Asrama that is to say, they are to be gone through even by those who stick only to the Aśramas. Whence? On account of their being enjoined in One performs the Agnihotra as long as one loves (A. Srau. 3.14.11) etc.-that is to say, they are prescribed as obligatory owing to their being dependent upon (the person) being alive. 1 32॥ And similarly, because they are prescribed as subsidiary to Vidyā, in • Him, this one, in accordance with the statement in the Vedas' (Br.44-22) etc.. they are to be gone through, even as being subsidiary to Vidya -so. says (the Sutrakāra) And on account of their nature as co-workers I 33 They are to be gone through because they are even the co-workers of Vidyā, through the production of Vidyā. That is to say, theit being for the sake of both, owing to the application being different, is not contradicted like the qualified life-status and heaven etc., as in the case of Agnihotra etc. 11331 And likewise also, there is not other Karnan as well-so says (the Sutrakara)- In any case, they the same, on account of the indicatory mark in both ||34॥ In all cases, whether they are for the sake of Vidyā or even for the sake of the Asramas, they are the same, sacrifice and others-this should be borne in mind. That is to say, there is no difference in the nature of the Karman, Wheace? Ubhayalingāt -- on account of the Sruti passsages in ·Para 491 ] श्रीभाष्यम् [९६० स्वरूपभेदे प्रमाणाभावाचं ॥ ३४॥ अनभिभवं च दर्शयति ॥ ३५ ॥ 'धर्मेण पापमपनुदति' (म. ना. २२६१) इत्यादिभिश्च तानेव यज्ञादिधर्मानिर्दिश्य विद्याया अनभिभवं पापकर्मभिरुत्पत्तिप्रतिबन्धाभावं दर्शयति । अहरहरनुष्ठीयमानैर्हि यज्ञादिभिर्विशुद्धेऽन्तःकरणे प्रत्यहं प्रकृप्यमाणा विद्योत्पयते । अतस्त एवोभयत्र यज्ञादयः ॥ ३५ ॥ विहितत्याधिकरणं समाप्तम् (८) अन्तरा चापि तु तद्दष्टेः ॥ ३६ ॥ (अधिकरण ९, सूत्राणि ३६-३९) [492] चतुर्णामाश्रमिणां ब्रह्मविधायामधिकारोऽस्ति, विद्यासहकारिण आश्रम- धर्मा इति चोक्तम् । ये पुनराश्रमानन्तरा वर्तन्ते विधुरादयस्तेषां ब्रह्मविद्यायामधिकारोऽस्ति न वेति विशये, आश्रमधर्मेतिकर्तव्यताकत्वाद्विद्याया अनाश्रमिणां चाश्रमधर्माभावानास्त्यधिकारः, इति प्राप्ते, उच्यते अन्तरा चापि तु, इति । तुशब्दः पक्षव्यावृत्त्यर्थः। चशब्दोऽवधारणे। अन्तरा वर्तमानानामनाथमिणामपि विद्यायामधिकारोऽस्त्येव । कुतः १ तदृष्टेः- दृश्यते हि both cases, there being the practical application which can be recognised by the word Yajña etc., and on account of the absence of any means of proof as regards the difference in the nature of the Karman || 34 || And the Sruti shows non-overpowering 11 3511 And liaving referred to the same religious duties, the sacrifice etc, by • He drses away sin Dharma' (M. Na. 22-1) etc, (the Sruti) points to the Anabhibhava of Vidya by them - (that is to say ) the absence of any obstacle to the production, by sinful deeds. For, Vidyā is produced being augmented (dragged nearer) every day in the mind (rendered ) very pure by sacrifice etc., performed day after day. Therefore, the sacrifice and others are the same in bothi. || 35 || Here ends the Vihilattvādhıkarana (8) .And (there is) even (in the case of the non-Asramites. staying ) midway, however, (qualification for Vidyā) on account of that being seen 11 36 1 (Adhikarana 9, Sutras 36-39) [492] It has been stated that the followers of the four Asramas are qualified for the study of Brahmavidyā, and the Aśrama-duties are the co-workers of Vidyā. Those again that are in between the Āśramas like widowers and others, Are they qualified for Brahmavidyā or not? - This doubt being there, (the prima facie view) being reached, that they have no qualification on account of the Vidyā being associated with the know-how (ultimate purpose) of the Aśrama-duties and there is the absence of the Aśrama-duties in the case of the non-Asramites - it is stated (in reply)-Antarā cāpi tu-- the word Tu is for the purpose of turning away the (above) view; the word Ca (is) for the sake of emphasis. There is surely even in the case of the non-Asramites standing midway, the qualification (eligibility) for Vidya.

·९६१] ब्रह्मसूत्र-३.४.३८ [ Para 492 रैक्वभीष्मसंवर्तादीनामनाथमिणामपि ब्रह्मविद्यानिष्ठत्वम् । न चाश्नमधमैरेव विद्यानुग्रहः, इति शक्यं चक्कुम्, 'योन दानेन तपसानाशन' (बृ. ४।४।२२) इति दानादीनामाश्रमेष्वनैकान्तिकानामप्यनुग्राहकत्वश्रवणात । यथोरतासु विद्यानिष्ठत्व- दर्शनादग्निहोत्रादिव्यतिरिक्तरेव विद्यानुमहः क्रियते, तथानाप्रमिष्वपि विद्यादर्शनादाश्रमा- नियतर्जपोपवासदानदेवताराधनादिभिर्विद्यानुग्रहः शक्यते कर्तुम् ॥ ३६ ॥ अपि स्मर्यते ॥ ३७॥ अपि चानाश्रमिणामपि जपादिभिरेव विद्यानुग्रहः स्मर्यते 'जग्येनापि च संसियेबाह्मणो नात्र संशयः । कुर्यादन्पन्न वा कुन्मित्रो बाह्मण उच्यते ॥ (मनु. २।८७) इति । संसिध्येत् - जपाद्यनुगृहीतया विद्यया सिद्धो भवतीत्यर्थः ॥ ३७ ॥ विशेषानुग्रहश्च ॥३८॥ न केवलं न्यायस्मृतिभ्यामयमर्थः साधनीयः । श्रूयते चानाश्रमनियतेधर्म- विशेषैर्विद्यानुग्रहः Whence ? Taddrsteh There is indeed seen even in the case of the non-Asrarmites, Raikva, Bhisma, Samvarta and others, extreme attachment to Brahmavidyā. Nor again is it possible to say that there is the favour of Vidyā only by the Aśrama-duties; because gifts etc., in 'By the sacnfice, gifts, by penance, indestructible' (Br. 4.4.22) although not invariably found in the Aśramas are mentioned as being favourable (to Vidya). Just as in the case of the celibates, devotion to Vidyā is seen and the favour of Vidyä is accomplished by things different from Agnihotra etc, similarly in the case of the non-followers of Aśramas also, Vidyā is seen, and the favour of Vidya is possible to be had by the muttering of prayers, fasting, gifts, worship of deities etc, which are not confined as a rule to the Aśramas, 113611 And it is mentioned in Smrti ||371॥ And moreover, even in the case of the non-followers of the Asramas, the favour of Vidyā is mentioned in the Smrti as being due only to the muttering of prayers etc, as in 'A Brāhmaṇa may reach perfection even by the (silent) muttering of prayers; no doubt about it. He may or may perform anything else, & Brāhmaṇa is friendly to all', (Manu. 2.87) Samsidhyet -- attains to perfection by the Vidyā favoured by Japa etc., --this (is) the sense 1137 11 And there (is) the special favour 1138 Il Not is this matter to be solved by mere reasoning and Smrti works. It is mentioned in the -Sruti that there is the favour of Vidyā by specific religious duties not confaed to the Aśramas, in not .

·. Para 492] श्राभाष्यम् [९६२ तपसा ब्रह्मचर्येण श्रद्धया विद्ययात्मानमन्विष्ये' (प्र. ११०) इति ।। ३८॥ अतस्त्वितरज्ज्यायो लिङ्गाच्च ॥३९॥ तुशब्दोऽवधारणे । अतोऽनाश्रमित्वादितरदामित्वमेव ज्यायः। अनामित्वमाप. द्विपयम् । शक्तस्य त्वामित्वमेवोपादेयमित्यर्थः, भूयोधर्मकाल्पधर्मकयोरतुल्यकार्यत्वात् । लिशाच-स्मृतेरित्यर्थः । स्मर्यते च शक्तं प्रत्याश्रमस्योपादेयत्वम् 'अनाश्रमी न तिष्ठेत्तु दिनमेक्मपि द्विजः।' (दक्ष. १:१०) इत्यादिना । निवृत्तब्रह्मचर्यस्याकृतदारस्य मृतभार्यस्य चावैराग्ये सति दारालाभ आपत ॥३९॥ विधुराधिकरण समासम् (१) तद्भूतस्य तु नातद्भावो जैमिनेरपि नियमात्तद्रूपाभावेभ्यः॥४०॥ (अधिकरण १०, सूत्राणि ४०-४३) [493] नैष्ठिकवैखानसपरिव्राजकाश्रमेभ्यः प्रच्युतानामपि ब्रह्मविद्यायामधि- "By penance, celibacy, farth and Vidyā, one should search for the Atman (Pra. 1.10) ।। 381 But for this reason, the other one is superior, and on account of the Linga (Smrti) 1391 The word Tu is for the sake of empbasis. For this very reason, the one other than a non-follower of Asrama – viz, being a follower of Asrama is alone superior, Not being a follower of Asrama is a case of exigency- (Apat), that is to say, one who is capable must take to being the follower of (some) Asrama (or other), on account of the two VIP abundant Dharma, and another having a scanty Dharma - both cannot be functioning equally. Lingacca -that is to say, on the strength of the Smrti -- The Smrti mentions the resorting to the Asrama in respect of one who is qualified, in • A twice-borm should nat stay even for a single day, as not belonging to any Aśram (Daksa 1:10) etc. In the case of one who is past the Brahmacaryāśrama, one who has not taken a wife, and one whose wife is dead, - - not having a wife, there being no freedom from attachment, is a calamity. || 391 Here ends the Vidhuradhikarana (9) But in the case of one belonging to that (Asrama ) there cannot be absence from that, even according to Jaimini, owing to the restriction in respect of the absence of their characteristics, 140॥ (Adhikarana 10, Sutras 40-43) [ 493] In considering whether there is the (required) qualification for (the study of) Brahmavidya even in the case of those fallen away from the Aśramas-all-life Brahmacānas, foresters and Saronyāsias, - (the one having - ·९६३] ब्रह्मसूत्र-३४४० 1 Para 493 कारोऽस्ति, न येति चिन्तायां, विधुरादिवदनाश्रीकान्तदानादिभिर्विद्यानुग्रहसंभवादस्त्यधिकारः, इति प्राप्ते, उच्यते तद्भुतस्य तु नातद्भावः, इति। तुशब्दः पक्षव्यावृत्त्यर्थः। तदूतस्य नैष्ठिकाद्याश्रमनिष्टस्य नातभावः, अतथाभावोऽनामित्वेनावस्थानं न संभवति । कुतः । तद्रूपाभावेन्यो नियमाव -तहपाणि तेयां नैष्ठिकादीनां रूपाणि तेषां धर्माः, इत्यर्थः। तेपाम- भावास्तद्रूपामावा, तेभ्यः शास्त्रेनियमाव । नैष्ठिकाद्याश्रमं प्रविष्टान्स्वाश्रमधर्मनिवृत्तिभ्यो नियच्छन्ति हि शास्त्राणि । 'नचर्याचार्य कुलयासी तृतीयोऽयन्तमात्मानमाचार्यकुलेऽवसादयन्' (छा २१२३१) इति। 'अरण्य मियात्तत्तो न पुनरैयात्' इति च। 'सन्यस्याग्नि न पुनरावर्तयेद (कठरु ४, कथ्थु २) इति च । अतो विधुरादिवत्लेष्टिकादीनामनामित्वेनावस्थानासंभवान्न तानधिकरोति ब्रह्मविद्या जैमिनेरपि, इत्यविगानं दर्शयन्नुकं स्वाभिमतं दृढयति ॥१०॥ " . . prima facie view ) being reached that as in the case of sadowers etc, there is the necessary qualfication owing to the possibility of Vidyā favouring them, by gifts etc , that are not confined to any Asrama, -- it is said (in reply )- Tadbhūtasya tu nātadbbāvah – The word Tu is for the sake of turning away the (above) view Tadhbutasya of one belonging to the Asramas, the all-life celibate etc.- Nātadbhāvah — not remaining like that, no possibility of staying without belonging to some Āśrama Whence ? Tadrūpäbhāvebhyo niyanat-tadrupant -the features of those Narsthika etc . that is to say. their characteristics Tesamabhāvah-absence of those characteristics, on account of their b ing restricted by the Sästra to them, for, the Sāstras restrict those who have entered the Asramas, Naisthika etc, in respect of turning away from the duties of their Aśramas, • The Brahmacārnn, one residing in the preceptor's house, the third, not sparing himself thoroughly at the preceptor's house (Cha 2231) And also • He should go to the forest and should not back from there And also Hanng renounced, he should not take to the fire again (Katharu 4, Kathasru 22 ) Therefore, it being not possible for the Naisthika and others to remain like the widowers etc, without belonging to any Aśrama, Brahmavidgă does not confer upon them any qualification, showing by the expression Jaimynerapi, his agreement (with him, the Sūtrakāra ) corroborates the view favoured by him, as stated 1140 11 १२१ come .

·Part 493 ] श्रीभाप्यम् [९६४ अथ स्यात् --नैष्ठिकादीनां ब्रह्मचर्यात्प्रच्युतानां प्रायश्चित्तादधिकारः संभवति । अस्ति च प्रायश्चित्तमधिकारलक्षणे निरूपितम् 'अवकीर्णिपशुश्च तद्वत्' (जै सू ६८।२४) इति। अत. प्रच्युतग्रामचर्यस्य प्रायश्चित्तसंभवात्कृतप्रायश्चित्ती ब्रह्मविद्यायामधिकरिष्यतीति- तत्राह- न चाधिकारिकमपि पतनानुमानात्तदयोगात् ॥ ४१ ॥ 1494 ] अधिकारलक्षणोक्तमपि प्रायश्चित्तं नैष्ठिकादीनां ततो भ्रष्टानां न संभवति। कुत.? पतनानुमानात्तदयोगात - नैष्ठिकादीनां प्रच्युतानां पतनस्मृतस्तस्य प्रायश्चित्तस्यासंभवात् । 'आरुदो नैष्टिक धर्म यस्तु प्रच्ययते द्विज । प्रायश्चित्त न पड्यामि येन शुध्येत्स आत्महा ।। (अनिस्मृ ८१६) इति । अतोऽधिकारलक्षणोक्तं प्रायश्चित्तमितरब्रह्मचारिविषयम् ॥११॥ उपपूर्वमपीत्येके भावमशनवत्तदुक्तम् ॥ ४२ ॥ नैष्ठिकादीनां ब्रह्मचर्यमच्यवनमुपपूर्वमुपपातकं महापातकेप्वपरिगणितत्वादिति तत्र Now it may be (argued) that the necessary quahfication Is possible in the case of the Naisthikas who have fallen away from celibacy, on account of the atonement, and there is mentioned the atonement in Adhikäralaksana, ın One who has scattered his semen ozer a beast, like that (Jai Su6824) Therefore, atonement being possible in the case of one fallen from celibacy. after making the atonement one would have the necessary qualification for Brahmavidya ---There (the Sutrakāra) says - And not (the atonement) even in the Adhikāra-section, an account of the Smrti passage referring to the fall, and on account of the impossibility of that 1141 11 [ 494 ] The atonement although mentioned in the Adhikaralaksana is not possible in the case of Naisthikas and others who have fallen from them (their respective Asramas) Whence, Patananumanāttadayogat ---On account of the Smrti passage referring to the fall of those who have fallen away, Naisehikas and others, that atonement is not possible-- • Having taken to the duties of an all-life cehbate, that tivice- -born who falls away (from them)- I do not see any atonement (for hım), by which that Atman killer would be purified', (Atrismr 816) Therefore, the atonement mentioned in the Adbıkāra-chapter refers to other Brahmacātios (and not to the Naisthika) $14111 Because it is just a minor sin, some ( admit ) the existence (of atonement) like eating, that has been said 142!! Falling away from celibacy in the case of the Naisthika Brahmacārın and others – Upapūrvam - a minor sin, on account of its being not counted among the great sins So some preceptors admit the Bhāva - existence also ·ब्रह्मसूत्र-३४.४३ [ Para 494 प्रायश्चित्तस्य भावं विद्यमानतामप्येक आचार्य मन्यन्ते । अशनवत् - यथा मध्वशनादि- निषेधस्तत्प्रायश्चित्तं चोपकुर्घाणस्य नैधिकादीनां च समानम् । तदुक्तं स्मृतिकारैः उत्तरेषां चैतदपिरोधि' (गौतम १।३३४) इति । गुरुकुलवासिनी यदुक्तम्, तत्स्वाश्रमाविरोध्युत्तरेषामन्याश्रमिणां भवतीत्यर्थः। तदिहा- पीति ब्रह्मचर्यप्रच्यवने प्रायश्चित्तसंभवाब्रह्मविद्यायोग्यताप्यस्ति ॥४२॥ वहिस्तूभयथापि स्मृतेराचाराच्च ॥४३॥ तुशददो मतान्तरव्यावृत्त्यर्थः । उपपातकत्वे महापातकत्वेऽप्येते बहिर्भूता एच ब्रह्म- विद्याधिकारिभ्यः। ब्रह्मविद्यायामनधिकृता इत्यर्थः। कुतः ? स्मृतेः- पूर्वोक्ताल्पतनस्मरणात् । यद्यपि कलुपनिहरणाय कैश्चिद्रचनैः प्रायश्चित्ताधिकारी विद्यते, तथापि कर्माधिकारानुगुण- शुद्धिहेतुप्रायश्चित्तं न संभवति 'पापश्चितं न पश्यामि येन शुध्येत्स आत्महा ।' (अविस्मृ. ८1१६) इति स्मृतरित्यर्थः । आचाराच्च-शिटा हि नैष्ठिकादीन्नधान्कृतमायश्चित्तानपि वर्जयन्ति । तेभ्यो ब्रह्मविद्यादिकं नोपविशन्ति । अतस्तेषां नास्ति ब्रह्मविद्यायामधिकारः ॥४३॥ तळूनाधिकरणं समासम् (१०) of tbc atonement there. Asanavat - Like eating. As there is the prohibition of the eating of honey etc, and its atonement, the same would be the position in respect of the Brahmacārin fallen from celibacy and the Naisthika etc. That has been said by the Smrtıkāras – * And this is not conflicting with the latter (Gautama 1-3-4) That is to say, - what has been said in connection with him who resides at the preceptor's house, that not in conflict with onc's own Asrama, exists in the case of the followers of the later Asramas also. Like that, here also, there being the possibility of an atoncment, when fallen away from celibacy, there is also the fitness for Brahmavidyā 1142 11 But outside, even in both cases, on accou of the Smrti and on account of the (rule of conduct. 1143॥ The word Tu is for the purpose of turning away the other vicw. Whether it is a minor sin or a great sin, these are definitely outside the pale of those qualified for Brahmavidyā - that is to say, not qualified for the Brahmavidyā. Whence? Smrteh -- on account of the Smrti passage about fall, mentioned before. Although one is entitled to the atonement on account of some statements in the Šāstras), for the sake of removing the sin, still there is not possible the atonement which is the cause of purity befitting the qualification for performing some sacrificial) Karman on account of the Smrti - I see no atonement by which that Atman-killer could be (Atrismr.8.16) - This (is) the sense, Acarācca - And on account of the rule of conduct; for, gentlemen avoid Naisthika etc., who had fallen away, although they have undergane atonement, they do not teach them Brahmavidyā etc. Therefore, they are not entitled to Brahmavidya. !! 43|| Here ends the Tadbhutadhikarana (10) purified' ·Para 495] श्रीभाष्यम् स्वामिनः फलश्रुतेरित्यात्रेयः॥४४॥ ( अधिकरण ११, सू. ४४-४५) [495] कर्माङ्गाश्रयाण्युद्गीथायुपासनानि किं यजमानकर्तृकाणि, उत, ऋत्विकर्तृ- काणि, इति चिन्तायां, यजमानकर्तृकाणीत्यात्रेयो मन्यते-कुतः ? फलश्रुतेः। वेदान्तविहितेषु दहराद्युपासनेषु फलोपासनयोरेकाश्रयत्वदर्शनात्, इह च ऋतुफलाप्रतिबन्धरूपस्योद्गीथोपासन- फलस्य यजमानाश्रयत्वश्रवणादित्यर्थः । न च गोदोहनादिवदमाश्रयत्वेन यजमान- कर्तृकत्वासंभवः । गोदोहनादिषु द्यध्वर्युकर्तृकप्रणयनाश्रयगोदोहनोपादानमन्येनाशस्यम् । इह तूद्गातृकर्तृकेऽप्युद्गीथे तस्योद्गीथादे रसतमत्वानुसंधानं यजमानेनैव कर्तुं शक्यते ॥४४॥ इति प्राप्त, अभिधीयते-- आत्विज्यमित्यौडलोमिस्तस्मै हि परिक्रीयते ॥४५॥ आत्विज्यमृत्विजः कर्मोदीथायुपासनमित्यौडुलोमिराचार्यों मन्यते । कुतः। तस्मै हि प्रयोजनायविपरिक्रीयते । फलसाधनभूतस्य साङ्गस्य कतोरुपादानायेत्यर्थः। कर्मविधिपु 'ऋत्विजो वृणीते ऋत्विग्भ्यो दक्षिणां ददाति ' ( सत्या श्री सू. १०१) of the Yajamāna, on account of the śruti about the fruit -० (opines) Atreya 144॥ (Adhikarana 11, Sūtras 44-45 ) [495] While considering whether the Upāsanās, Udgitha and others resorting to a part of the sacrificial site, have the sacrificer as the agent or the priests, Atreya opines-they have the sacrificer as their agent. Whence ? Phalaśruteh -on account of the fruit and the Upāsanā being seen to have one resort in the Upāsanās, Dahara etc., prescribed in the Vedāntas, and here also on account of the fruit of the Udgithopāsana, of the form of nonobstruction to the fruit of the sacrifice mentioned as having the sacrificer as the resort-- Tbis (is) the sense. Not again is there the impossibility of the sacrificer being the agent, on account of his being the resort of the subsidiary thing, like the godohana vessel etc. It is not possible for any one else to take the godohana which is associated with the approach with the Adhvaryu as the agent. But here though the Udgitha has the Udgātſ as the agent, it is possible for the sacrificer himself to contemplate upon the Udgitha etc., as having the preeminent Rasa. 1144) This (prima facie view) being reached, it is stated (in reply)- The priestly act, - so Audulomi; for that he is indeed bought ||450 Ārtvijyam - the duty of a priest, the Upasana (worship) of the Udgitha etc. thus the preceptor Audulomi opines. Whence? Tasmai bi for that purpose the priest is bought that is to say, for the performance of the sacrifice with the parts, which is the means of the fruit. From the Šāstra mentioning the priest as the agent in respect of the injunctions about the rite- • He chooses the priests, he gives Daksina to the prests (Satya-Srau. Sū. 10-1 ) ..

·९६७j ब्रह्मसूत्र-३.४.४६ [ Para 495 इत्य॒त्विकर्तृकत्वशास्त्रेण फलसाधनमूतं साई कर्मविम्भिरनुष्यमित्यवगम्यते । तदन्तर्गतानि कायिकानि मानसानि च कर्माण्य॒त्विकर्तृकाण्येव । न च शक्त्यशक्ती तस्य निबन्धनम् । यद्यप्युद्गीथाापासनं पुरुषार्थस्तथापि त्वधिकृताधिकारत्वात्क्रतोश्च साङ्गस्यत्विकर्तृकत्वाद, 'यदेव विद्यया करोनि तदेव पीर्यवत्तरम्' (छा. १1१1१०) इत्यत्विकर्तृककियोपयोगित्वेन विद्यायास्तदेककर्तृकत्वश्रवणात्विधार्तृकाण्येतानि । दहरादिपू- पासनेवृत्विकर्तृकत्वाश्रवणाव 'शाखफलं प्रयोक्तरि' (जे. सू ३।१८) इति न्यायाच फलिकर्तृकत्वमेव ।। ४५॥ स्वाम्यधिकरणं समाप्तम् (11) सहकार्यन्तरविधिः पक्षण तृतीय तद्वतो विध्यादिवत् ॥ ४६॥ ( अधिकरण १२, सूत्राणि ४६-४८) [496] 'तस्मादब्राह्मणः पाण्डित्यं निर्षिय बाल्येन तिष्ठासेत् । हास्यं च पाण्डित्यं च निर्विद्याथ मुनिः' (बु. ३।५।१) it is known that the (entire) rite with the parts, the means of the fruit, is to be performed by the priests. The acts, physical and mental, within that have the priest himself as the agent. Nor again, being strong or weak is the restraining factor of that. Although the Upāsana of Udgitha etc., is (conducive to ) salvation, still, because it forms a qualification for one entitled to perform a sacrifice, and because the entire sacrifice with its parts has the priest as the agent and because the Vidyā is mentioned in the śruti as having the same (priest ) alone as the agent, because it is useful for the rite the performer of which is the priest-in • Whatever he does by Vidyā, that alone becomes more powerful (Chis 1.1.10) these have the priest for their performer. In the case of the worships Dahara etc., the priest as the performer not being mentioned, there is definitely the state of the agent for one who aspires for the fruit, in accordance with the maxim- • The fruit of the Sastra belongs to the performer, (Jai.si.3.7.18) 1450 Here ends the Suāmyadhikarana (11) The injunction about the other co-workers, alternatively the third, the one possessed of that (Vidyā ) like the injunction etc.1461 (Adhikarana 12, Sūtras 46-48 ) [ 496 ] The doubt being there, whether in (the passage ) *Therefore, the Brahmana, getting disgusted unth learming. should stay on like a child; and getting disgusted with learning and childlike nature, then he should tum into ) an ascetic (Br. 3.5.1) ·- Para 496] श्रीभाष्यम् [९६८ इत्यत्र वाल्यपाण्डित्यवन्मानमपि विधीयते, उत, अनूयते, इति विशये, मौनपाण्डित्यशब्ब- योनिार्थत्वात, पाण्डित्य निर्विद्य, इति विहितमेव ज्ञानमथ मुनिरित्यनूद्यते। विधिशब्दो न ह्यान श्रूयते, इति । एवं प्राप्ते, बृमा-सहकार्यन्तरविधि , इति । तद्वतो विद्यावतः, विध्यादिवत् -विधीयत इति विधिः। यज्ञादिः सर्वाश्रमधर्मः शमदमादयश्च विधिशब्देनोच्यन्ते। आदि- शब्देन श्रवणमनने गृह्यते। सहकार्यन्तरविधिरित्यत्रापि, विधीयते, इति विधिः। सहकार्यन्तरं विधिश्चेति सहकार्यन्तरविधिः। एतदुक्तं भवति -यथा 'तमेत वेदानुवचनेन माह्मणा विविदिपन्ति यज्ञेन दानेन तपसानाशकेन' (४।४।२२) इत्यादिना 'शान्तो दान्तः (४।४।२३) इत्यादिना च सहकारी यज्ञादिः शमदमादिश्च विधीयते, यथा च 'श्रोतव्यो मन्तव्यः' ( २४५) इति श्रवणमनने चार्थप्राप्त विद्यासहकारित्वेन गृह्येते, तथा 'तस्माद्ब्राह्मण पाण्डित्य निर्विद्य' (ब ३।५।१) silence also is enjoined like the childlike nature, and learning (scholarship), or it is merely repeated-because the words Mauna and Panditya mean knowledge, the knowledge which is already enjoined - Being disgusted with learningis repeated in - Then Mun: — and no injunctive word is indeed mentioned here in the Sruti - This (prima facie view) being reached, we say (in reply) --Sahahāryantaravidhih— Tadvatah -- possessed of Vidyā, Viddhyādıvat Vidhi is that which 18 enjoined. By the word Vidht are denoted sacrifice etc, the duties of all Asramas, and tranquillity, restraint By the word Ādi are to be understood, hearing and meditating In (the expresston) Sahahārayantarvidhi — bere also Vidhi is that wbich is enjoined, another co-helper and Vidhı- the Sahakārayantaravidhi This is what is intended to be said – Just as, in the passage ) beginning with * Him, this one, the Brāhmanas desire to know in conformity with the teachings of the Veda, by sacrifice, by gift, by penance indestructible (Br 4.422) etc, and in (the passage ) • Tranquil, restraned' (Br 4.423) etc., the co-workers, the sacrifice etc, and tranquillity, restraint etc, are enjoined , and just as in (the passage) • He should be heard, thought of' (Br.24.5) learning and thinking implied by the sense are taken as co-workers of Vidyā in the same way, by (the passage )- Therefore, the Brāhmana, getting disgusted with learling' (Br.351) ·ब्रह्मसूत्र-३.४.४६ [ Para 496 इत्यादिना पाण्डित्यं बाल्यं मौनामिति त्रितयं विद्यायाः सहकार्यन्तरं विधीयते, इति । मौनं च पाण्डित्यादर्थान्तरमित्याह, पक्षण, इति। मुनिशब्दस्य पक्षण प्रकृष्टमननशीले व्यासादी प्रयोगदर्शनान्मौनं पाण्डित्यवाल्ययाईयोस्तृतीयम् । यद्यपि अथ मुनिः' (बृ. ३।५।१) इत्यत्र विधिप्रत्ययो न श्रूयते तथापि मौनस्याप्राप्तत्वाद्विधेयत्वमङ्गीकरणीयम्, अथ मुनिः स्यात, इति । इदं च मौन अवणप्रतिधार्थमननादर्थान्तरभूतमुपासनालम्बनस्य पुनः पुनःसंशीलनं तद्भावनारूपम्। तदेवं वाक्यार्थः बाह्मणो विद्यावान्पाण्डित्यं निर्विद्योपास्यं ब्रह्मतत्त्वं परिशुद्धं परिपूर्ण च विदित्वा, श्रवणमननाम्यां प्रात बेदन प्रतिलभ्येत्यर्थः। तच्च भगवद्भक्तिकृतसत्त्व विवृद्धिकृतम् । यथोक्तम् 'नाहं वेदेः (गीता १११५३) इत्यारम्य भक्त्या त्वनन्यया शक्पो ज्ञातुम्' (गीता ११:५४) इति । श्रुतिश्च यस्य देवे परा भक्तिः (श्वे. ६।२३) . etc., the triad — Scholarship (learning), childlike nature, silence--the other co-workers of Vidya-is enjoined. (The Sutrakāra) says Paksena - because silence is another thing from scholarship. As the word Muni as an alternative is seen as being used, referring to Vyasa and others habituated to the highest thinking, silence is the third thing with the two-Scholarship and childlike nature. Although in (the expression) Then the ascetic' (Br, 3.5.1) here the injunctive termination is not mentioned in the Sruti, still as silence is a new thing not arrived at before, its being associated with an injunction has got to be understood, in (the passage)-Then he would be Muni, And this silence is a thing different from meditating for the sake of cstablishing the hearing. again and again revolving upon the object of the Upasana, having the form of that mental state. Thus then is the sense of the passage A Brāhmaṇa possessed of Vidyā, getting disgusted with scholarship and having known Brahman, (the highest) reality. the object of worship. all-pure, all-full-having secured the knowledge got by hearing and meditation — this (is) the sense. And that is effected by the strengthening of the Sattva (quality ), caused by devotion to the Lord. As has been said, beginning with- Not I, by the Vedas (Gita 11-53) . up to * But by exclusive devotion, (I am) possible to be known (Gita 11-54) And the Souti- • In whose case, there is the highest devotion to the Lord' (Sve.6-23)-- ।

·Para 496] श्रीभाष्यम् [९७० नायमात्मा प्रवचनेन' (का. २।२३, मु. ३॥२॥३) इत्यादिका। 'पारुपेन तिष्ठासेत्' (बृ. ३१५।१) बाल्यस्वरूपं चानन्तरमेव वक्ष्यते । 'बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिः स्यात्' (बृ. ३।५।१) बाल्यपाण्डित्ये यथावदुपादाय परिशुद्ध परिपूर्णे ब्रह्मणि मननशीलो भवेनिदिध्यासनरूपविद्या- वातये । एवं त्रितयोपादानेन लब्धविद्यो भवतीत्याह अमौन मौनं च निर्विद्याथ माह्मणः (पृ. ३।५।१) इति। अमौनम् - मौनेतरसहकारिकलापः। तं च मौनं च यथावदुपाददानो विद्याकाष्ठां तदेकनिष्पायां लभेतेत्यर्थः। स बाह्मणः केन स्यात् । (बृ. ३५११) इत्युक्तादुपायात्किमन्योऽप्युपायोऽस्ति? इति पृष्टे 'येन स्यात्तेनेदृश एय ( ३.५.१) इति, येन मौनपर्यन्तन ब्राह्मणः स्यादित्युक्तं तेनैवेदशः स्यान्न केनाप्यन्यनोपायेनेति परिहृतम् । अतः सर्वेष्वाश्रमेषु स्थितस्य विदुषो यज्ञादिस्वाश्रमधर्मवत्पाण्डित्यादिकं मौनतृतीय विद्यायाः सहकार्यन्तरं विधीयते ॥४६॥ etc. Not, this Ātman, by lectures ( Ka.2:23: Mu.3.2.3) One should stay as a child' (Br. 3.5-1) - The nature of child-hood would be explained immediately below. . Getting disgusted with the childlike nature and scholarship, then he would be Muni (ascetic)' (Br. 3-51) - having taken to in a proper manner the childlike nature and scholarship, one should become habituated to reflecting upon the all-pure, all-full Brabman, for the sake of obtaining the Vidyā of the form of concentration. Thus by taking to the triad, he secures the Vidya. This (the Sruti) says-- *Being disgusted with non-silence and silence, then (he) becomes a Brāhmana' (Br. 3.5-1) Amauna the group of co-workers other than the Mauna. One taking to that and also to silence in the proper manner, would secure the highest Vidyā, to be produced by them alone-this (is) the sense. When asked-Is there any other means than the means mentioned in • How can he become a Brahmana?' (Br. 3.5.1) by the (answer )-- By whatever he is, by that itself, he is, verily, of this nature (Br.3501) -- by which culminating into silence he is said to be a Brāhmana; by that itself hc would be like this - not by any other means whatsoever, this has been repudiated. Therefore, in the case of the learned one, abiding in all the Aśramas, scholarship etc., with silence as the third is enjoined as the other co-workers of the Vidyā, like the duties, sacrifice etc., of his own Asrama, 11 4611 .

·। ९७१] ब्रह्मसूत्र-३.४.४७ [ Para 497 [497] अथ स्याद यदि सर्वेप्वाश्रमेषु स्थितानां विदुपां तत्तदाश्रमधर्म- सहकारिणी मौनतृतीयसचिया विद्या ब्रह्ममाप्तिसाधनमुच्यते, कथं तहिं छान्दोग्ये 'अभिसमावृत्य कटाचे शुचो देशे' (छा. ८३१५१) इत्यारम्य स सत्येवं यर्तयन्यावहायुषं ब्रह्मलोकमाभिसंपद्यते न च पुनरावर्तते (छा. ८1१५1१ इति यावदायुषं गार्हस्थ्यधर्मेण स्थितिदर्शनमुपपद्यते ? इति । अत्राह--- कृत्स्नभावात्तु गृहिणोपसंहारः ॥ १७ ॥ तुशब्दश्योद्यं व्यावर्तयति । कृत्स्नभावात् - कृत्स्नेषु भावात्कृत्स्नेप्वाश्रमिपु विद्यायाः सद्भावाद्गृहिणोऽप्यस्तीति तेनोपसंहारः । तस्मात्सर्वाश्रमधर्मप्रदर्शनार्थों गृहिणोपसंहारः, इत्यभिप्रायः ॥४७॥ तथैतस्मिन्नपि वाक्ये बाह्मणाः पुत्रेषणायाश्च पित्तषणायान लो फेषणायाश्च व्युत्थायाथ भिक्षाचर्य चरन्ति' (पृ. ३५१) इति पारिवाज्यकान्तधर्म प्रतिपाद्य [497] If it be (argued)-If in the case of learned people abiding in all the Asramas, Vidyā helped by silence as the third, the co-worker with the duties of the various Āsramas, is spoken of as the means of attaining to Brahman; how then is appropriate the reference to staying in the state of a householder as long as one lives, in the Chandog ya beginning with 'On returming (from the preceptor's house, after finishing has studies ) in the family, in a clean spot (Chā 8-15-1) • He indeed, lning thus, as long as he hres, attains to Brahman-world and does nct return (Cla. 8.15.1) -Here says (the Sutrakara)- But on account of the existence in all, the inclusion of the householder ||47॥ The word Tu turns away the objection Kitsnabbāvāt-on account of existence in all, on account of the existence of the Vidya in all the followers of the Asramas, it exists even in the case of the householder -- and so there is the inclusion of that. Therefore the inclusion of the housebolder is for the sakc of pointing out the duties of all the Asramas -- this is thc intcntion || 47 11 In the same way in this passage also 'Tho Brāhmanas rising up from desire for cons, and from desire for wealth and from desire for the worlds then wander about, leading the life of beggars, (Br. 3.5-1) -having propounded the exclusive duties of the state of renunciation, the statement in १२२ ·. Parn 497 ] श्रीभाष्यम् [९७२ तामाहाम्हणः पाण्डित्यं निर्विद्य' (बृ. ३१५1१) इत्यादिना पारिवाज्यधर्मस्थितिहेतुकमौनतृतीयसहकारिविधान प्रदर्शनार्थमित्याह- मौनवदितरेपामप्युपदेशात् ॥४८॥ सर्वेषणाविनिर्मुक्तस्य भिक्षाचरणपूर्वकमौनोपदेशः सर्वेपामाश्रमधर्माणां प्रदर्शनार्थः । कुतः एवंविधमोनोपदेशवदितरेपामाश्रमिणामपि 'यो धर्मस्कन्धा' (छा. २।२३।१) इत्यारभ्य ब्रह्मसंस्थोऽमृतत्वमति' (छा. २।२३१) इति ब्रह्ममाप्त्युपदेशात् । उपपादितश्च पूर्वमेव ब्रह्मसंस्थशब्दः सर्वाथमिसाधारण इति। अतः सुमूक्तं यज्ञादिसर्वाश्रमधर्मवन्मौनतृतीयः पाण्डित्यादिविद्यासहकारित्वेन विधीयत इति ॥ १८॥ सहकार्यन्तरविध्यधिकरणं समाप्तम् (27) अनाविष्कुर्वन्नन्वयात् ॥ ४९॥ ( अधिकरण १३, सू. ४९) {498] 'तस्माद्ब्राह्मणः पाण्डित्य निर्विद्य बाल्येन तिष्ठासेत् ' (बृ. ३।५।१) Therefore, the Brāhmaṇa getting disgusted with scholarship (Br.3.5.1) etc., about Mauna being the third co-worker, the cause of the maintenance of the duties of the state of renunciation, is for the sake of illustration --SC, says (the Sūtrakāra ) Like silence, on account of the instruction in the case of others also 1148 | The instruction about silence preceded by wandering about for food in the case of one freed from all desires, is for the sake of illustrating the duties of all Aśramas. Whence? Because, like the instruction about this kind of silence, there is the instruction about the attainment of Brahman in the case of the followers of other Asramas also, in (the passage) beginning with The three pillars of Dharma (Chā. 2.23.1) One stationed in Brahman goes to immortality (Cha. 2:23.1) - The word Brahmasastha has already been logically explained as being common to the followers of all Asramas. Therefore, it has been well said, -- like the duties of all Asramas, sacrifice etc., scholarship etc, with silence as the third, are enjoined as being the co-workers of Vidyā. 148}{ Here ends the Sahakāryantaravidhyadhikarana (12) Not manifesting, on account of connection | 49 !1 (Adhikarana 13, Sutra 49) [498] Here in 'Therefore, the Brāhmana, getting disgusted uuh pedantry, should stay child-hke (Br. 3.5.1) ·ब्रह्मसूत्र-३.४.५० ९७३) [ Para 499 इत्यत्र विदुपो वाल्यमुपादेयतया श्रुतम् । बालस्य भावः कर्म वा बाल्यम्। बालभावस्य वयोवस्थाविशेषस्यानुपादेयत्वात्कर्भवेह गृह्यते । तत्र किं बालस्य कर्म कामचारादिकं सर्व विदुपोपादेयम्, उत दम्मादिरहितमेव ? इति विशये, विशेषामावात्सर्वमुपादेयम् । नियमशास्त्राणि च विशेषविधिनानन वाध्यन्त इति । एवं प्राप्ते, अभिधीयते--अनाविष्कुर्वन्, इति । बालस्य यत्स्वभावानाविष्काररूपं कर्म तद्पाददानो वर्तेत विद्वान् । कुतः अन्वयाव- तस्यैवान्वयात् । 'बाल्येन तिष्ठासेत्' (३.५१) इत्यस्मिन्विधी तस्यैव धन्वयसंभवः, इतरेपां विद्याविरोधित्व श्रवणात् 'नाविरतो दुश्चरितानाशान्तो नासमाहितः। नाशान्तमानसो वापि प्रज्ञानेनेनमाप्नुयात् ॥ (का. २।२३) 'बाहारशुदो सत्यशुद्धिः (छा. ७२६२) इत्यादिपु ॥४९॥ अनाविष्काराधिकरणं समातम् (१३) ऐहिकममस्तुतप्रतिवन्धे तदर्शनात् ॥ ५० ॥ (अधिकरण १४, सू. ५०) [499] द्विविधा विद्याभ्युदयफला मुक्तिफला च । तत्राम्युदयफला स्वसाधनमूत , the childlike nature is mentioned as fit to be taken to by a learned person. Bālyam — the state or act of a child. On account of the state of a child particular state of age-being incapable of being taken to, the act alone must be understood here. There the doubt (being raised)-Is the act of a child, behaving at one's sweet will etc., all that to be taken to by the wise one, or only being bereft of hypocrisy etc.?-(one viewis)- Everything has got to be taken to, on account of the absence of any specific statement and the regulating Šāstra passages are contradicted by this specific injunction. This (prima facie view ) being reached, it is stated (in reply ) - Anävişkurvan - A learned man should carry on, taking to what is the act of a child, of the nature of non-manifestation of its nature. Whence? Anvayaton account of the connection of that alone. In this injunction- One should stay child-like (Br.3.5-1) - in this injunction there is the possibility of connection with that alone, on account of the others bring mentioned as opposed to Vidya in Not one who does 7131 desist from wicked deeds, not one who is not concentrated, not again one with the mind not composed - but only by Pramana one would attain to this one (Ka. 2-23) When the food is clean, there is the purity of Sutiva' (Cha. 7.26-2) etc. ||49॥ Here ends the Anavisharadhikarana (13) Belonging to this world, when thc obstruction has not begun, on account of that being seen 150 11 (Adhikarana 14, Sutra 50) [499] Vidya is twofold -- having material prosperity as the fruit, ·Para 499] श्रीभाष्यम् [९७४ पुण्यकर्मभिः कर्मानन्तरमेवोत्पद्यते, उत, अनन्तरं कालान्तरे वेत्यनियमः ? इति संशयः । पूर्वकृतः पुण्यकर्मभिर्हि विद्वानआयते । यथोक्तं भगवता चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन' (गीता १६) इति । साधने निवृत्ते विलम्बहेत्वभावादनन्तरमेवेति प्राप्ते, उच्यते-ऐहिकमप्रस्तुतप्रतिबन्धे, इति । ऐहिकम् - अभ्युदयफलमुपासनम्। अप्रस्तुतप्रतिवन्धे-अप्रस्तुते प्रबलकर्मान्तर- प्रतिबन्धे सत्यनन्तरं, प्रतिवन्धे सति तदुत्तरकालमित्यनियमः । कुतः ? तद्दर्शनात् । दृश्यते हि प्रबलेन कर्मान्तरेण कर्मफलप्रतिबन्धाभ्युपगमः श्रुती 'यदेव विद्यया करोति श्रद्ध्योपनिषदा तदेव वीर्यवत्तरम्' (छा. १1१1१6) इत्युद्गीथविद्यायुक्तस्य कर्मणः फलाप्रतिबन्धश्रवणात् ॥ ५० ॥ ऐहिकाधिकरणं समाप्तम् (१४) एवं मुक्तिफलानियमस्तदवस्थावधृतेस्तदवस्थावधृतेः ।। ५१ ॥ (अधिकरण १५, सू. ५१) [500 ] मुक्तिफलस्याप्युपासनस्य स्वसाधनभूतैरतिशयितकर्मभिरुत्पत्तावेवमेव and having salvation as the fruit There arises the doubt - Is tbe Vidyā with material prosperity as the fruit, produced immediately after the Karman through the meritorious acts that are the means at its command, or after a lapse of time,-thus no particular rule about it? For, the wise one is born by virtue of the meritorious deeds done before; as has been said by the Lord- • Fourfold-people, doers of good deeds, resort to me, (O) Arjuna.' (Gita7-16) when the means have finished (the work) there is no cause for delay (for the production of the fruit ) -so, verily, immediately after. This (prima facie view ) being reached, it is said (in reply ) - Alhikamaprastuta- ...bandhe-Aihika -the Upasana with material (worldly ) prosperity as the fruit. Aprastutapratibandhe - When the obstruction by another powerful Karman las not started (functioning) no interval; when there is the obstruction, at a time later than that -- and thus there is no rule. Whence ? Taddarśanāt --- Because in the Stuti is admitted the obstruction to the fruit of the Karman by another powerful Karman, on account of the mention in the Sruti • Whatever one does by Vidyā, by farth, by the Upanisad. that alone (s) more powerful' (Chā. 1-1-10) of there being no obstruction to the fruit in the case of the Karman associated with the Udgithavidya. || 50 ।। Here ends the Athikādhıkarana (14) Thus no rule about that having salvation as the fruit, on account of the ascertainment of that state, on account of the ascertainment of that state 11511 (Adhikarana 15, Sutra 51) [ 500 ] In the case of the worship with salvation as the fruit, also.

·ब्रह्मसूत्र-३.४.५१ [ Para 500 कालानियमः, तस्यापि पूर्ववत्पतिवन्धाभावप्रतिबन्धसंप्रातिरूपावस्थायधृतेः, अत्रापि तस्य हेतोः समानत्वादित्यर्थः । सर्वेभ्यः कर्मम्यो मुक्तिफलविद्यासाधनस्य कर्मणः प्रबलत्वात्मति- बन्धासंभव इत्यधिकाशङ्का । तत्रापि ब्रह्मविदपचाराणां पूर्वकृतानां प्रबलानां संभवात्मति- बन्धसंभव इति परिहाः। द्विरुक्तिरध्यायपरिसमाप्ति द्योतयति ।। ५१ ॥ मुक्तिफलाधिकरणं समाप्नम् (14) इति श्रीभगवद्रामानुजाचार्यविरचिते शारीरकमीमांसाभाष्ये तृतीयाध्यायस्य चतुर्थः पादः ॥ there is no rule about time in this very way in regard to the production of tbe fruit) by the extremely important Karmans, that are the means for it; because in that case also, there is the ascertainment as before, of the state of the absence of the obstacle and that of being confronted with the obstaclethat is to say, bere also, the cause would be the same. There is bere an additional doubt --because the Karman which is the means of Vidyā having salvation for its fruit is more powerful than all the Karmans, there is no possibility of any obstacle. The refutation is there also is the possibility of obstacles on account of the possibility of previous powerful misdeeds done by the Brahman-knowers. The repetition twice points out to the conclusion of the Chapter 151 1 Here ends the Muktıphaladhkarana (15) Here ends the Fourth Quarter of the Third Adhyāya of the Säriraka-mimänsābhāsja by the Revered Preceptor Ramānuja.

·चतुर्थाध्याये प्रथमः पादः। आवृत्तिरसकृदुपदेशात् ॥ १॥ (अधिकरण १, सू. १-२) 1501] तृतीयेऽध्याये साधनैः सह विद्या चिन्तिता। अथेदानी विद्यास्वरूप. विशोधनपूर्वकं विद्याफलं चिन्त्यते । तत्र 'ब्रह्मविदाप्नोति परम्' (ते. २०१) 'तमेव विदित्वाति मृत्युमेति' (वे. ३८) बह्म वेद बाँव भवति' (मु. ३१२९) 'यदा पक्ष्यः पश्यते रुक्मवर्णम् ' (मु. ३।११३) इत्यादिवेदान्तवाक्येषु ब्रह्मप्राप्तिसाधनतया विहितं वेदनम्, किं सकृत्कृतमेव शास्त्रार्थः, उत, असकृदावृत्तम् ? इति संशयः। किं युक्तम् ? सकृत्कृतामिति । कुतः। 'बह्म वेद बीय भवति' (मु. ३०२६९) पति वेदनमात्रस्यैव विधानात, असकृदावृत्ती प्रमाणाभावात् । न चावघातादिवद्वेदनस्य ब्रह्मा- परोक्ष्य प्रति दृष्टोपायत्वात, यावत्कार्यमावृत्तिरिति शक्य वाम, वेदनस्य दृष्टोपायत्वाभावाद । First Quarter of the Fourth Chapter Repetition on account of the instruction more than once ॥1॥ ( Adhikarana }, Sutras 1-2) 1501] In the third Adhyaya, Vidyā along with the means was taken for consideration. And now is considered the fruit of the Vidyā, preceded by the scrutiny into the nature of the Vidyā. There (arises) the doubt - Is the apprehension enjoined as being the means for the attainment to Brahman in the Vedānta passages The Brahman-knower secues the Highest (Tai. 2-1) Having known him alone, he goes beyond death' (Šve. 3.8) (He) who knows Brahman, becomes Brahman itself' (Mu.3-2-9) • When the seer sees the gold-coloured ' ( Mu.3.1-3) etc., - is the purport of the śāstra to be gone through once, or is it to be repeated more than once?-What proper ? To be gone through only once. Whence ? Because there is no means of proof for understanding repetition more than once, on account of the enjoining of mere apprebension in (He) who knows Brahman, becomes Brahman stself' (Mu. 3-2-9) Nor again is it possible to say that as in the case of pounding down etc. where there is the repetition till the effect is produced, because the remedy is (actually ) seen, so in the case of apprehension as regards the direct realisation of Brahman.-Apprehension is not seen to be the means .

·फलमत उपपत्ते ९७७] ब्रह्मसूत्र ४.१.१ [Para 501 ज्योतिष्टोमादिकर्माणि वेदान्तविहितं च वेदनं परमपुरुषाराधनरूपम्, आराधिताच परमपुरुषा- धर्मार्थकाममोक्षाख्यपुरुषार्थावाप्तिः, इति हि (प्र.सू. ३।२।३७) इत्यत्र प्रतिपादितम् । अतो ज्योतिष्टोमादिवद्यथाशब्दं सत्कृतमेव शास्त्रार्थः, इति प्राप्ते, प्रचश्महे-आवृत्तिरसकृत, इति । असकृदावृत्तमेव वेदनं शास्त्रार्थः। कुतः ? उपदेशात- ध्यानोपासनपर्यायण वेदनशब्देनोपदेशात् । तत्पर्यायत्वं च विद्युपास्तिध्यायतीनामेकस्मिन्विपये वेदनोपदेशपरवाक्येपु प्रयोगादवगम्यते । तथाहि- 'मनो मोत्युपासीत' (छा. ३।१८११) इत्युपासिनोपक्रान्तोऽर्थः 'भाति च तपति च कीपी यशप्ता ब्रह्मवर्चसन य एवं वेद' (छा. ३।१३) इति विदिनीपसंहियते । तथा 'यस्तद्वेद यत्स वेद स मयैतदुक्तः' (छा. ४।११४) इत्युपक्रमे विदिनोक्तं रेक्वस्य ज्ञानम् (for the realisation of Brahman). The sacrificial rites, Jyotistoma etc., and the apprehension prescribed in the Vedāntas, are of the nature of propitiating the highest Purusa, and from the highest Purusa (thus) propitiated, there is the acquisition of the human purpose in life known as Dharma, Artha, Kāma and Mokşa.- this indeed has been propounded in • The front from this one, on account of the propriety'. ( Bra. si. III 2:37) Therefore, like the Jyotistoma etc., the intention of the Šāstra as actually worded, is (that the Vedana is) to be gone through only once.- This (prima facie view ) being reached, we say (in reply)- Avrttirasakxt-the purportof the śāstra is that the apprehension should surely be gone through more than once. Whence ? Upadesat ~on account of the instruction by the word Vedana, a synonym for Dhyāna, Upasana. And its being a synonym of them is apprehended by the use in the passages instructing the Vedana, of Vid (to know), Upas (to worship). Dhyai (to meditate), referring to one and the same thing. To explain the same The matter introduced with Upās in 'One should worship (upasita) mind as Braliman' (Cha. 3.18.1) is concluded by Vid in • Who thus knows (Veda)-he shines and scorcites, by fame, glory and Brahmanical lustre' (Cha.3.18-3) -Similarly, the knowledge of Raikva mentioned by (the use of the root) Vid in the introductory part in Who knows that, what he knows - he has been told this by me (Cha. 4.104) is concluded by (the use of the root) Upas in ·[ ९७८ , Para 501] श्रीभाष्यम् 'अनु म एता भगवो देवता शाधि या देवतामुपास्ये' (छा ४२) इत्युपासिनोपसंह्रियते । तथा 'ब्रह्मविदामोति परम्' (तै २१) इत्यादिवाक्यसमानार्थेषु वाक्येषु मात्मा या अरे द्रष्टव्य श्रोतव्यो मन्त-यो निदिध्यासितष (२०४५) 'ततस्तु त पदयते निष्कल ध्यापमान (मु ३११८) इत्यादिपु ध्यायतिना वेदनमभिधीयते। ध्यानं च चिन्तनम् । चिन्तनं च स्मृतिसंततिरूपं न स्मृतिमात्रम् । उपास्तिरपि तदेकार्थ, एकाग्रचित्तवृत्तिनेरन्तर्ये प्रयोगदर्शनात् । तदुभयैकार्थ्या- दसकृदावृत्तसंततस्मृतिरिह बह्म वेद ब्रह्मेव भवति' (मु १२९) 'ज्ञात्वा देव मुच्यते सर्वपाशे' (श्वे १८) इत्यादिपु वेदनादिशब्देरभिधीयते, इति निश्चीयते ॥१॥ लिगाच ॥२॥ लिहूं स्मृति । स्मृतेश्चायमर्योऽवगम्यते। स्मयते हि मोक्षसाधनभूतं वेदन स्मृति संततिरूपम् . Instruct me, Your Reverence, about this Deiti-which deity you worship (Cha 422) Similarly in (passages ) having similar import to that in • The Brahman-knoner secures the Highest' (Tar 21) • The Atman venly, my dear, should be seen should be thought of, should be meditated upon (Br 245) There again, he sees, meditalıng upon that impartite (Mu318) etc the Vedana is denoted by Dhyāyatı And Dhyāna is meditation and meditation is of the form of a continuity of remembrance not merely remembrance And Upās also has the same sense as that, on account of its use being seen to denote the constant nature of the concentrated mental course So, both having one and the same sense the continuous remembrance repeated more than once is ascertained as being denoted by the words Vedana etc, in ( passages) • Who knous Brakman here, becomes Brahman itself' (Mu 329) * Having known the shining one ( God), he is freed from all bonds (nooses)' (Sve 18) etc || 10 And on account of the Smrti || 211 Linga-Smrti This purport is also understood from the Smrtı For Vedana, the means of salvation, is described in the Smrti-works as having the form of continuity of remembrance as in ·९७९] ब्रह्मसूत्र-४.१.३ [ Para 502 conti- 'तपप्रत्यये नेका संततिश्चान्यनिःस्पृहा । तयानं प्रथमः पट्भिर निभाद्यते तथा॥' (वि.पु. ६४९१) इति । तस्मादसकृदावृत्तमेव वेदनं शास्त्रार्थः ॥ २॥ आवृत्यधिकरण समाप्तम् (1) आत्मेति तूपगच्छन्ति ग्राहयन्ति च ॥३॥ (अधिकरण २, सू. ३) [502] इदमिदानी चिन्यते-किमुपास्यं ब्रह्म, उपासितुरन्यत्वेनोपास्यम्, उत, उपासिठरात्मत्वेन ? इति । किं युक्तम् ? अन्यत्वेन, इति । कुतः ? उपासितुः प्रत्यगात्मनोऽ- र्थान्तरत्वाद्रह्मणः । अर्थान्तरत्वं च 'जपिकं तु भेदनिर्देशाद (न. सू. २।१।२२) ‘आधिकोपदेशान' (प्र. सू. ३nc) 'नेतरोनुपपत्तेः' (5. सू. १।१।१४) इत्यादिषूपपादितम् । यथावस्थितं च ब्रह्मोपास्यम, अयथावस्थितोपासने हि ब्रह्मप्राप्तिरप्ययथा- भूता स्यात् 'यथास्तुस्मिलो के पुरुषो भवति तथेतः प्रेत्य भवति' (छा. ३।१४११) . For the apprchension of his form, there is only one nuous (apprehenston) not depending upon another. That meditation is produced likewise by the first six factors (Yama, Niyama, etc.).' (V.P.6-7-91) Therefore the Sastra-import - the Vedana, verily, is to be repeated more than once. 112 11 Here ends the Āvyttyadhikarana (1) But they worship (Brahman) as Ātman, and ( the Sastras) make one comprehend (this) ॥3॥ (Adhikarana 2, Sutra 3) [5021 This is now being considered --Is Brahman, the object of worship, to be worshipped as being different from the worshipper, or as being the Atman of the worshipper? What proper ? As being different. Whence? Because Brahman is a different entity from the inmost Ātman, the worshipper, - (That Brahman is)adifferent entity, has been reasoned out in (the Sutras) * But additional, owing to the reference to difference' (Bra. Su. II. 1.22 ) On account of the instruction of something more (Bra. Su III. 4.8) 'Not the other, on account of impropriety (Bra. Su. I. 1-14) etc. And Brahman is co be worshipped as it is. For, if (Brahman) were to be worshipped as it is not, the attainment to Brabman would also be as it should not be, in accordance with the dictum • What will (sacrifice) a man has in this world, so he becomes, having departed from here,' (Cha.3.14.1) १२३ ·Para 502] श्रीभाष्यम् [९८० - " . इति न्यायात् । अतोऽन्यत्वेनोपास्यामिति । एवं प्राप्ते, अभिधीयते-आत्मेति तु, इति । तुशब्दोऽवधारणे। उपासितुरात्मत्ये. योपास्यम् । उपासिता प्रत्यगात्मा स्वशरीरस्य स्वयं यथात्मा, तथा स्वात्मनोऽपि परं ब्रह्म, आत्मेत्येवोपासीतेत्यर्थ । कुत.? एवं हापगच्छन्ति पूर्व उपासितारः 'त्य वा अहमस्मि भगवो देवते अह ये त्वमसि' (वराहो २३३४) इति । उपासितुरर्थान्तरभूतं ब्रह्मोपासितारोऽहमिति कथमभ्युपगच्छन्ति ! इत्यत्राह- ग्राहयन्ति च, इति । इममर्थमविरुद्वमुपातितन्याहयन्ति शास्त्राणि । तान्प्रत्युपपादयन्तीत्यर्थः 'य आत्मानि तिष्टनात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीर य आत्मा नग-तरो समयति स त आत्मान्तर्याम्यमृत (श मा १४११६७३.) इति । तथा 'सन्मूला सोम्येमा सर्या प्रजा सदायनना सत्प्रतिष्ठा (छा ६१८६६) 'ऐतदात्यमिद सर्वम् (छा ६८७) इति। 'सर्व खल्विद ब्रह्म तजलान्' (छा ३३१४१) इति च सर्वस्य चिचिद्वस्तुनस्तज्जत्वात्, तल्लत्वात, तदनत्वात्, तलियाम्यत्वात, तच्छरीर- Therefore, Brahman should be worshipped as being different, This (prima facie view ) being reached, it is stated (in reply )--Ātmeti tu --The word Tu is for emphasis (Brahman ) is to be worshipped as the Ātman alone of the worshipper The worshipper, the inmost Ātmanjust as he himself is the Ātman of his own body, in the same way, the Highest Brahman (is the Atman) of one's own Atman -that is to say, one should worship (Brahman) as the Atman himself Whence ? For thus, indeed the former worshippers (used to ) approach (the matter ), as in • You verily, I am, (O) divinc deity, I, ver:ly, you are (Varahp 234) (If it is argued)-How could the worshippers approach Brahman as I, which is a different entity from the worshipper? Here says (the Sutrakāra ) Grāhayanti ca-this purport not conficting, t be Sa tras make the worshippers apprehend reason out for them-that (Is) the sense (as) in- IVho, abiding in Atman, (39) different from Atman whom Atman knous not whose body (is) Atm in, who controls the Alman wrthinhe, jour Ātman, the inner Controller, immortal' (Sa Bra 14 16-730) Similarly in (0) gentle one, all these people hate (their) root in Sat, (their) abode in Sat, stability in Sat' (Cha 686) All this has this as the Atman' (Chh 687) And in (the passage), *All this veraly (15) thman, where it is onginated. 15 merged and is sustained (Cha 3 141) -on account of everything, sentient and non-sentient entities, being produced from it, merging into it, breathing forth into it, being controlled by it, and .

·९८५] ब्रह्मसूत्र-४१.३ [ Para 502 त्वाच्च सर्वस्यायमात्मा। अतः सतआत्मा । अतोयथा प्रत्यगात्मनः स्वशरीरं प्रत्यात्मत्वाद्देवोऽहं मनुष्योऽहमित्यनुसंधानम्, तथा प्रत्यगात्मनोऽप्यात्मत्वात्परमात्मनः, तस्याप्यहमित्येवानु- संधानं युक्तमिति। एवं शास्त्रैरुपपादितम् । सर्वबुद्धीनां ब्रह्मैकनिष्ठत्वेन सर्वशब्दानां ब्रह्मैकनिष्ठत्वमभ्युपगच्छन्तः 'संवा अहमस्मि भगवो देवते अह वैलमसि भगवो देवते (वराहो. २०३४) इति व्यतिहारेणोक्तवन्तः। एवं च अथ पोऽन्यां देयतामुपास्ते अन्योऽसायन्योऽहमस्मीति न स वेद' (बृ. ११४।१०) 'मत्स्नो ह्येषः...आत्मेत्येवोपासीत' (बृ. १।४५) 'सर्व तं परादायोऽन्यत्रात्मनः सर्व वेद' (बृ. २१४१६) इत्यात्मत्वाननुसंधाननिषेधः, 'पृथगात्मानं प्रेरितारं च मत्या (श्वे. ११६) इति पृथक्त्वानुसंधानविधानं चाविरुद्धम्। अहमिति स्वात्मतयानुसंधानादन्यत्वानुसंधान- निषेधो रक्षितः। स्वशरीरात्स्वात्मनोऽधिकत्वानुसंधानवत्स्वात्मनोऽपि परमात्मनोऽधिकत्वानु- " Now, being his body: therefore this (is) the Atman of all. Therefore, he is your Ātman. Therefore, just as, because the inmost Ātuan is the Ātman in respect of his own body, there is the continued cognition-I am a god,-I am a man, in the same way, because the Paramātman is the Atman even of the inmost Atman, the continued cognition-I (am)-1s quite proper in him also. This has been set forth by the Sāstra-passages. Because all cognitions are centred in Brahman alone, those admitting all words to be pointing out to Brahman alone, spoke by mutual identification-as * You, verily, I am, (O) divine deity, I, scrily, you are, (0) divine deity, (Variho.2.34) And again thus, in (the passages ) - (he) who worships another deity as ---- that (Is) different (from) me, I am different-he knows not' (Br. 1.4.10) This one, verily, (is) not complete.. one should worship as Ātman alone (Br. 14.7) Everything deserts him who knows everything as apart from Atman' (Br.2.4.6) the repudiation of the non-continued cognition of the nature of Ātman, and the enjoining of the cognition as being different, in • Having thought of the Atnan separately as the Impeller' (Sve. 1.6) are not conflicting. By the continued cognition of being one's own Atman as I, the repudiation of continued cognition about something different has been secured; like the continued cognition of Atman being over and above one's body. on account of the continued cognition of the Paramātman being over and ·- Para 5021 श्रीभाष्यम् [९४२ संधानात्प्रवक्त्यानुसंधान विधानं च रक्षितम् । अधिकस्य ब्रह्मणः प्रत्यगात्मन आत्मत्वात्तस्य च ब्रह्मशरीरत्वानिषेधवाक्ये 'अकृत्स्नो ह्येषः' (वृ. १४७) इत्युक्तम् । अत उपासितुरात्मत्वेन ब्रह्मोपास्यमिति स्थितम् ॥३॥ आत्मत्योपासनाधिकरण समासम् (२) न प्रतीके न हि सः॥ ४ ॥ (अधिकरण ३, सू. ४-५) [5031 'मनो ब्रह्मेत्युपासीत' (छा. ३१११:१) ‘स यो नाम मीत्युपास्ते (छा. १५) इत्यादिमतीकोपासनेष्वप्यात्मत्वानुसंधान कार्यम्, उत नेति चिन्तायाम् 'मनो बह्मेत्युपासीत' (छा. ३१११19) इति ब्रह्मोपासनत्वसाम्याब्रह्मणश्वोपासितरात्मत्वात्, आत्मेत्येवोपासीतेत्येवं प्राप्ति, अभिधीयते-- न प्रतीके, इति। प्रतीके नात्मत्वानुसंधान कार्यम् । न हि सः-न झुपासितुरात्मा प्रतीकः । प्रतीकोपासनेषु प्रतीक एवोपास्यो न ब्रह्म। ब्रह्म तु तत्र दृष्टिविशेषणमात्रम् । प्रतीकोपासनं हि नाम, अब्रह्मणि ब्रह्मदृष्टयनुसंधानम् । तत्रोपास्यस्य प्रतीकस्योपासितरात्मत्वाभावात्, न above even one's own Ātman, the reference to continued cognition about separateness is also secured; because Brahman which is over and above is the Atman of the inmost Atman and that (Ātman) is the body of Brahman, it has been stated in the repudiation-passage- This one (s) not complete' (Br. 1-4.7) Therefore, it is established that Brahman is the object of worship as the Atman of the worshipper 11311 Here ends the Atmatvopāsanādhikarana (2) Not in the symbol, not indeed, he 41 (Adhikarana 3, Sutras 4-5) [503] Even in the case of the symbolic Upasanas in (the passages) One should worship the mind as Brahman (Cha. 3.11.1) • He who worships the name as Brahman' (Cha. 7-1-5) etc., while considering whether the continued cognition as Atman should be accepted or not, (the prima facie view ) being reached - on account of the similarity to the worship of Brahman as in One should worship the mind as Brahman' ( Ch3, 3:11) and on account of Brahman being the Ātman of the worshipper, (it is as good as stated that) one should worship as Ātman alone - it is stated in reply- Na pratike - In the case of the symbol, cognition as Ātman should not be gone through, Na, hi sah-not indeed, is the Atman of the worshipper a symbol. In the case of the symbol-worships, the symbol alone is the object of worship, not Brahman; Brahman again is there merely a particular qualifying aspect; for, symbol-worship is, for the matter of that, the cognition of the aspect (superimposition) of Brahman, as regards the non-Brahman. There ·ब्रह्मसूत्र-४.१.६ [ Para 504 तथानुसंधेयम् ॥४॥ नन्वत्रापि ब्रह्मैवोपास्यम्, ब्रह्मण उपास्यत्वसंभवे मनआदीनामचेतनानामल्पशक्तीनां चोपास्यत्वाश्रयणस्यान्याय्यत्वात् । अतो मनआदिदृष्टया ब्रह्मैवोपास्यमिति-तत्राह- ब्रह्मदृष्टिरुत्कर्षात् ॥ ५ ॥ मनादिषु ब्रह्मदृष्टिरेव युक्ता। न ब्रह्माणि मनादिदृष्टिः, ब्रह्मणो मनआदिम्य उत्कर्षाद, तेषां च विपर्ययात् । उत्कृष्टे हि राजनि भृत्यदृष्टिः प्रत्यवायकरी, भृत्ये तु राज- दृष्टिरभ्युदयाय ॥५॥ प्रतीकाधिकरणं समातम (1) आदित्यादिमतयश्चाङ्ग उपपत्तेः ॥६॥ ( अधिकरण ४, सू. ६) [504] ‘प एवासो तपति तमुद्गीथमुपासीत' (छा ११३१) इत्यादिषु कर्मालाश्रयेपूपासनेषु संशयः-किमुद्गीथादौ कर्माङ्ग आदित्यादिदृष्टिः कर्तव्या, उत, as the symbol is not the Ātman of the worshipper, that is not to be cognised in that way |॥4॥ I say (says the objector )–Here also Brahman alone is the object of worship; when there is the possibility of Brahman being the object of worship, the mind etc., that are non-sentient with meagre power, as being the resorts of the object of worship, cannot be justified. Therefore Brahman alone is to be worshipped with mind etc., superimposed upon it-There says (the Sūtrakāra) Superimposition of Brahman, on account of pre-eminencc 151 The superimposition of Brahman alone upon mind etc., (is) proper,--- not the superira position of mind ctc., upon Brahman, because Brahman bas pre-eminence over mind etc., and because they (mind etc..) are the opposite of that. Indeed, the superimposition of a servant upon the superior king would create trouble, but the superimposition of the king upon the servant (is) conducive to prosperity. 115 Here ends the Pra:ikādhikaranı (3) Superimpositions of Aditya etc., on the parts (of the rite) on account of propriety 116 11 (Adhikarana 4, Sutra 6) [504] In the case of the worships resorting to the parts of (tha sacrificial) rite etc.,in (the passage) Who alone, this one shines, one should worship him as Udgitha (Ch3. 1-3-1) etc..(there arises)adoubt-Isthe superimposition of the Sun etc. to be made on the parts of the sacrificial site, Udgitha etc., or the superimposition of Udgitha etc, upon Aditya etc?-In accordance with the dictum, the superimposition of one superior should be made upon one inferior, because Udgitha etc., are ·Para 504 ] श्रीभाग्यम् आदित्यादिपूगीयादिष्टिः ? इति। उत्कृष्टहष्टिनिकृष्टे कर्तव्यति न्यायादुद्गीथादीनां च फल- साधनभूतकर्माङ्गत्वेन, अफलेभ्य आदित्यादिभ्य उत्कृष्टत्वात्, आदित्यादिपूगीथाविमिः, इति प्राप्ते, अभिधीयते--आदित्यादिमतयश्चाङ्गे, इति। चशब्दोऽवधारणे । त्वङ्ग उद्गीथादावादि- त्यादिदृष्टय एव कार्याः। कुतः ? उपपत्तेः-आदित्यादीनामेवोत्कृष्टत्वोपपत्तेः। आदित्यादि- देवताराधनद्वारेण हि कर्मणामपि फलसाधनत्वम् । अतस्तदृष्टिरुद्गीथाद्यते ॥६॥ मादित्यादिमत्यधिकरणं समाप्तम् (४) आसीनः संभवात् ॥७॥ (अधिकरण ५, सूत्राणि ७-११) [505] मोक्षसाधनतया वेदान्तशास्त्रविहितं ज्ञानं ध्यानोपासनादिशब्दवाच्यम्, असकृदावृत्तं संततस्मृतिरूपम्, इत्युक्तम् । तदनुतिपन्नासीनः, उत, आसीनः शयानस्तिष्पगच्छंश्च, विशेषाभावादनियमेनानुतिष्ठेदिति प्राते, उच्यते-आसीनः, इति । आसीन उपासनमनुतिष्ठेत् । कुतः? संभवात् --आसीनस्यैव होकाग्रचित्ततासंभवः, स्थितिगत्योः प्रयत्नसापेक्षत्वात, शयाने च निद्रासंभवात् । पश्चार्धधारणप्रयत्ननिवृत्तये सापाश्रय आसीनः कुर्यात् ॥ ७॥ ध्यानाच्च ॥ ८॥ superior to the Sun etc., that are without any fruit-being subsidiary to the rite, the means of the fruit, the superimposition of Udgitha etc, on the Sun etc., (should be there)-This (prima facie view) being reached, it is stated (in reply)-Adityadimatayascange. The word Ca is for the sake of emphasis. The superimpositions of Aditya etc., upon Udgitha etc., a part of the sacrifice, alone are to be made. Whence? Upapatteh.- On account of the propriety of the superiornty of Aditya etc., alone; for, even the rites are the means for the fruit, through the propitiation of the deities Aditya etc., and so their superimposition upon the parts, Udgitha etc. ॥6॥ Here ends the Adityadimatyadhikarana (4) While sitting, on account of the possibility 117 ! ( Adhikarana 5, Sutras 7-11) [505] It has been stated that knowledge prescribed in the Vedanta- Sāstras as the means of salvation denoted by the words-Dhyāna, Upāsanā, etc., being repeated more than once is of the form of continuous remembrance. While going through that, there being no specific mention whether one should do this, sitting (as a rule), or one (should be) sitting, sleeping, standing, moving, -- one should carry on indiscriminately – This (prima facie view) being reached, it is said (in reply)-Asinah - one should carry on with the worship, sitting. Whence ? Sambhavat - for, there is the possibility of the concentration of the mind in the case of one sitting only; because, standing and moving stand in need of some effort, and there is the possibility of sleep while Iging down. In order to avoid the effort for supporting the lower half of the body, one should carry on the worship ) while sitting without any support. || 711 And on account of meditation 11 8 | ·ब्रह्मसूत्र-४.१.९० [ Para 505 'निदिध्यासितम्या (बृ. २४१५) इति ध्यानरूपत्वानुपासनस्यैकाग्रचित्ततावश्यंभाविनी ! ध्यान हि विजातीयप्रत्ययान्तरान्यव- हितमेकचिन्तनमित्युक्तम् ॥ ८॥ अचलत्वं चापेक्ष्य ॥ ९॥ निश्चलत्वं चापेक्ष्य पृथिव्यन्तरिक्षादिए ध्यानवाचोयुक्तिदृश्यते 'ध्यायतीय पृथिवी घ्यायतीवान्नरिक्षं ध्यायतीय द्योायन्तीचा न्याय- न्तीय पर्वताः (छा. १६१) इति । अतः पृथिवीपर्वतादिवदेकाग्रचित्ततया निश्चलत्यमुपासकस्यासीनस्यैव संभवेत् ॥९॥ स्मरन्ति च ॥१०॥ स्मरन्ति चासीनस्यैव ध्यानम् 'शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः । नात्यधिकृतं नातिनीचं चैलानिनकुशोत्तरम् ॥ तत्रेकायं मनः कृत्वा यतचित्तेन्द्रियकियः। उपविड्यासने युप्याद्योगमात्मविशुद्धये ॥' (गीता ६.११-१२) इति ॥१०॥ . In the case of worsbip, it is essential that there should be perfect concentration of the mind, as the worship is of the nature of meditation, as in He should be meditated upon (Br. 2-4-5) -for, it is said that Dhyana is meditation upon one thing, not obstructed by other heterogenous apprehensions. 11 811 And taking into account the unshakable state 119 And taking into account the state of being unshakable, there is scen the use of Dhyāna, speech, as referring to the Earth, mid-region etc, in • The earth as though meditates, the mid-region as though meditates. the sky as though meditates, the waters as though medilale, the mountains as though meditate (Cha. 7.6.1) ---Therefore, as in the earth, mountain, etc.. motionlessness on account of the mind being concentrated is possible in the case of thc worshipper only wbile sitting. 1191 And the Smrtis also mention 11 10 11 The Smrti-works mention meditation in the case of one only when sitting- • Having estabhshed in a clean region a firm seat for oneself, nsither too high, nor too low, with the deer-skin and the Kuša grass placed upon it- *There sitting on that scat, having concentrated one's mind, urith the functions of the mind and sense-organs controlled, one should practise Yoga for self-punification. (Gita 6-11-12) 11101 ·Para 505] श्रीभाप्यम् [ ९८६ यत्रैकाग्रता तत्राविशेपात् ॥ ११॥ एकाग्रतातिरिक्तदेशकालविशेषाश्रवणादेकामतानुकूलो यो देशः कालश्च स एवोपास- नस्य देशः कालश्च। 'समे शुचौ शर्करावह्निवालुकावियर्जिते' (वे. २०१०) इति वचनमेकाग्रतैकान्तमाह, न तु देशं नियच्छति 'मनोऽनुकूले' (श्वे २१.) इति वाक्यशेषात् ॥११॥ आसीनाधिकरणं समाप्तम् / ५) आ प्रयाणात्तत्रापि हि दृष्टम् ॥ १२॥ (अधिकरण ६, सू. १२) [506] तदिदमपवर्गसाधनमुक्तलक्षणमुपासनम्, एकाह एव संपाद्यम्, उत, आ प्रयाणात्मत्यहमनुवर्तनीयम्, इति विशये, एकस्मिन्नेवाहनि शास्त्रार्थस्य कृतत्वात्तावतैव परिसमा- पनीयम्, इति प्राप्ते, उच्यते-आ प्रयाणात, इति। आमरणादनुवर्तनीयम् । कुतः तत्रापि हि दृष्टम्-उपासनोद्योगप्रभृति, आ प्रयाणान्मध्ये यः कालस्तत्र सर्वत्रापि दृष्टमुपासनम् Where concentration, there, on account of no specific mention 1118 There being no mention in the śruti about any specific region or specific time, apart from concentration whatever region and time favourable to concentration,-those alone should be the region and time for the worship. The statement in (the passage) On an even clear (region) from which are removed limesand, fire and sand' (Sve 2-10) refers exclusively to concentration, but it does not restrict (the worshipper ) to any region, on account of the remaining passage • Agreeable to the mind' (Sve. 2.10) ॥11॥ Here ends the Asnadhikarana (5) Upto death, for there also is seen ||12|| (Adhikarana 6, Sutra 12) [506] There being the doubt - whether this worship. the means of salvation, with the aforesaid cbaracteristics should be finished in just one day, or it is to be repeated day after day right up to the departure (death)-(the prima facie view)--In just one day it (the worship) should be completed, with that much only, on account of the purport of the Sastra-passage being gone through in only one day. - This (prima facie view ) being reached, it is said (in reply)- A prayānāt---it should be followed till death. Whence ? "Tatrāpi bi drştam - whatever time elapses in between, from the starting of the worship up to death, there everywhere also is seen the worship, as in .

·९८७.] ब्रह्मसूत्र-४.१.१३ [ Para 507 'स खल्वेवं पर्तपन्यापदायुषं ब्रह्मलोकमभिसंपद्यते' (छा. ८११५१) इति ॥१२॥ आपयाणाधिकरणं समाधम् (६) तदधिगम उत्तरपूर्वाययोरश्लेपविनाशौ तद्यपदेशात् ॥ १३ ॥ (अधिकरण ७, सू. १३) [507] एवं विद्यास्वरूपं विशोध्य विद्याफलं विन्तयितुमारभते । ब्रह्मविद्या- प्राप्तौ पुरुपस्योत्तरपूर्वाधयोरश्लेपविनाशौ श्रूयेते- 'तद्यथा पुष्करमलाश जापो न लिष्यन्त एवमेवविदि पाप कर्म न लिप्यते' (छा. ४॥१४॥३) 'तस्येवामा पदापितं विदित्वा न कर्मणा लिप्यते पापकेन' (४।४।२३) इत्युत्तराधालेपः। 'तद्यथेषीकतूलममो प्रोत प्रदूयेते हास्प सर्वे पाप्मानः प्रदूयन्ते' (छा. ५१२४६३) क्षीयन्ते पास्य फर्माणि तस्मिन्दृष्टे परावरे' (मु २१२१८) इति पूर्वाधविनाशः। एंतावलेपविनाशी विद्याफलभूतावुपपद्येते, न वा, इति संशयः-किं युक्तम् । · He, indeed, behaving thus till life, attains to the Brahmaloka (Cha 8-15-1) ॥12॥ Here ends the Aprayānādhikarana (6) On its acquisition, non-contact and destruction of futuro and past sins, on account of the reference to that ||13|| (Adhikarana 7, Sutra 13) [507 ] Having thus laid under scrutiny the nature of Vidyā, (the Sutrakāra ) begins to consider the fruit of the Vidyā On the acquisition of the knowledge of Brahman, are mentioned in the Sruti, the non-contact and destruction (respectively ) of the future and past sins in the case of a person, In (the passages - : That, as the waters on a lotus-leaf do not stick (tot), thus, the sinful deed sticks not in the case of one who knows thus (Cha.4.14.3) • Only his Atman, the knonver of the place, harng knoun him, us not contaminated by the sinful Karman (Br. 4.4.23) -there is the non-contact with the later sin In (the passages)- "That, as the cotton on the track cast into the fire is damaged, thus indeed in his case, are all sins damaged' (Cha 5243) And his deeds are destroyed, then is seen that, high and (Mu. 2-28) - there is the destruction of the past sin. -The doubt arises whether these, non-contact and destruction, whiche १२४ low' ·Para 507 ] श्रीभाष्यम् (૧૮૮ नोपपद्यते, इति । कुतः। नाभुकंक्षीयते फर्म फल कोटिशतेरपि। (प्रदायै. २६७०) इत्यादिशास्त्रविरोधात्। अश्लेपविनाशव्यपदेशस्तु मोक्षसाधनभूतवियाविधायिवाक्यशेषगतः कथंचिद्विद्यास्तुतिप्रतिपादनेनाप्युपपद्यते। न च विद्या पूर्वोत्तराघयोः प्रायश्चित्ततया विधीयते येन प्रायश्चित्तेनापविनाश उच्येत । विद्या हि 'ब्रह्मविदामोति परम्' (ते. २१) घह्म वेद माँव भवति' (मु. ३।२९) इति ब्रह्ममाप्त्युपायतया विधीयते। अतो विद्यास्तुत्यर्थयादोऽयमघविनाशाश्लपव्यपदेशः, इति । एवं पाते, अभिधीयते तदधिगमे, इति। विद्यामाप्ती पुरूपस्य विद्यामाहात्म्यादुत्तर- पूर्वाघयोरन्लेषविनाशावुपपद्यते। कुतः । एवंविधं हि विद्यामाहात्म्यमवगम्यते 'एवंविधि पाएं फर्म न लिप्यते (छा. ४१९४१३) ‘एवं हास्य सर्वे पाप्मानः प्रदूपाने' (छा. ५५२४१३) इत्यादिव्यपदेशात् । न च are the fruit of the Vidyā are proper or not? What (is) reasonable? They are not proper. Whence ? On account of the conflict with thc Śástra • Karman, unless it is enjoyed, cannot be destroyed even in hundreds of crures of aeons' ( Brahmavai. 26-70) etc. The reference to the non-contact and destruction, for the matter of that, which is found in the concluding portion of the passage enjoining Vidyā, the means of salvation, can somehow be accounted for, also by taking that to be for the praise of Vidyā. Nor again is Vidya enjoined as an atonement for past and future sins, so that the destruction of the sin could have been spoken of as due to the atonement. For, Vidyā is enjoined as a means of the acquisition of Brahman, in The Brahman-knower secures the Highest (Tai. 2.1) 'Who knows Brahman, (he) becomes Brahman itself.' (Mu.3.2.9) Therefore, this reference to non-contact and destruction of the sin is just a glorificatory statement in praise of Vidya - -This (prima facie view) being reached, it is stated (in reply ) - Tadadhigame - On the acquisition of the Vidyā in the case of a person, on account of the greatness of Vidyā, the non-contact and the destruction of tbe future and past sins, are proper. Whence? For such indeed is known to be the greatness of Vidyā, on account of the reference in 'To one who knows this, the sinful deed sticks not' (Cha. 4.14.3) This indeed all his sins are damaged (Cha.'5-24.3) etc. Not is there any contradiction with this reference, in -- ·९८९] ब्रह्मसूत्र-४.१.१३ [Para 507 'नाभुक्तं क्षीयते धर्म' (अमवे. २६१७०) इत्यनेनारय विरोधः, भिन्नविषयत्वात् । तद्धि कर्मणां फलजननसामर्थ्यद्रादिमाविषयम् । एतत्तु, उत्पन्नाया विद्यायाः प्राकृतानां पाप्मनां फलजननशक्तिविनाशसामयम्, उत्पत्स्यमानानां च फलजननशक्युत्पत्तिमतिबन्धकरणसामर्थ्य च प्रतिपादयति, इति द्वयोषियो भिद्यते । यथा, अग्निजलयोरोष्ण्यतनिवारणसामर्थ्यविषययोर्द्वयोः प्रमाणयोरपि विपयभेदात्मामाण्यम्, एवमत्रापीति न कशिद्विरोधः। अघस्यालेपकरणं वैदिकक योग्यतावासनाप्रत्यवायहेतु- शक्त्युत्पत्तिप्रतिवन्धकरणम् । अधानि हि कृतानि पुरुपस्य वैदिककर्मायोग्यतां सजातीय. कर्मान्तरारम्भरुचिं प्रत्यवायं च कुर्वन्ति । अघस्य विनाशकरणमुत्पन्नायास्तच्छतेविनाश- करणम् । शक्तिरपि परमपुरुषाप्रीतिरेव । तदेवं विद्या वेदितुर्वेदात्यर्थपियावेन स्वयमेव निर- तिशयप्रिया सती वेद्यभूतपरमपुरुपाराधनस्वरूपा पूर्वकृताधसंचयजनितपरमपुरुपामीति विनाशयति। सैव विद्या स्वोत्पत्युत्तरकालभाम्यनिमित्तएरमपुरुषाप्रीत्युत्पत्तिं च प्रति- बध्नाति । तदिदमलेपवचनं प्रामादिकविषयं मन्तव्यम् 'नाविरतो दुश्चात्ताद' (का. २०२४) • Not again is destroyed Karman which is not enjoyed (Brahmavai. 26-70) because the subject-matter is different. For, that indeed refersto the firmness of the strength to produce the fruit in the case of the Katmaas But this propounds in the case of Vidyā that is produced, the porer to destroy the capacity of producing the fruit of sins done before, and also the power to put forth obstacles in the production of the capacity to produce fruit in tbe case of sins that are yet to come into being - and so, the subject-matter in the case of the two is different. Just as even in the case of the two means of proof, referring to the power of producing) heat and the warding off of it (respectively ), in the case of fire and water, there is the authoritative nature, on account of the difference of the subject-matter; so here also, thus there is no contradiction. Effecting non-contact with the sin is the causing obstruction to the production of the power, the cause of impediment to the Vásaná associated with unfitness for any sacrifiaal rice; for, the sins donc produce in a person unfitness for a sacrificial act, a taste for doing other similar Karman, and obstruction, Bonging about destruction in the case of the sin, is the cffecting of destruction of that power produced. The power also is the non-grati@cation itself of the highest Puruşa. And thus Vidyā being itself unsurpassingly dear to the knower owing to its being exceedingly dear to the object of knowledge, being of the form of the worship of the bighest Purusa who is to be known, destroys non-gratification of the highest Purusa, caused by the collection of sins done in the past. And that same Vidya also obstructs the production of non-gratification of the highest Purusa, caused by sin thatisto come into bcing in times later than its own production. So, this statement about non-contact should be regarded as confined to something what is done through mistake, bccausc by the Sāstric passages Not desisting from bad deeds (Ki. 2.24) - ·Para 507] श्रीभाष्यम् १९९० इत्यादिभिः शास्त्रैरा प्रयाणादहरहमत्पद्यमानाया उत्तरोतरातिशयमागिन्या विद्याया दुश्चरित- विरतिनिष्पाद्यत्वावगमात् ॥ १३ ॥ तदधिगमाधिकरणं समाप्तम् (७) इतरस्याप्येवमसंश्लेपः पाते तु ॥१४॥ ( अधिकरण ८, सू. १४) [508 ] उत्तरपूर्वाधयोर्विद्यया, अलेपविनाशातुनी। इतरस्य पुण्यस्याप्येवमुक्तन न्यायेनालपविनाशी विद्यया स्याताम्, वियाफलविरोधित्वसामान्यात्, व्यपदेशाच। भवति च व्यपदेश उभे सुकृतदुष्कृते निर्दिश्य 'सर्वे पाप्मानोऽतो निवर्तन्त' (छा. ८४१) इति। 'तत्सुकृतदुष्कृते धुनुते' (कौ ११४) इति च । मुमुक्षीरनिष्टफलत्वात्सुकृतस्यापि पाप्मशब्देन व्यपदेशः। सुकृतस्य शास्त्रीयत्वात्त- त्फलस्य केपांचिदिष्टत्वदर्शनाच्च विद्ययाविरोधशवां निवर्तयितुमतिदेशः। ननु विदुषोऽपि सेतिकर्तव्यताकोपासननिवृत्तये वृष्टयनादिफलानाधान्येव । कथं तेषां विरोधाद्विनाश उच्यते ? etc., Vidyā which is being produced day by day right up to death, and which is becoming stronger and stonger, is known to be capable of being produced by the cessation of evil deeds. 1 13 || Here ends the Tadadhigamadhikarana (7) Thus, non-contact with other also, but at the fall || 14 ॥ (Adhikarana 8, Sutra14) [ 508 ] The non-contact and destruction of future and past sins by the Vidyā have been stated. In accordance with the aforesaid dictum, there would be the non-contact and destruction, itarasya - of the other - of merit also, by the Vidyā on account of being contrary to the fruit of Vidyā being common and on account of the reference. And there is, indeed, a reference pointing out to both good deeds and evil deeds, in 'All sins turn away from him (Cha. 8.4.1) and also in Shakes off his good deeds and cul decds': (Kau 1.4) A good deed also is referred to as sin, because that produces an undesirable fruit for one desirous of salvation This is an extension of the application (of the rule) to turn away the doubt that a good deed might not be opposed by the Vidyā, because it is prescribed in the Sastra and its fruit is seen to be desirable in the case of some. I say (says the objector ) - Even in the case of the wise one (Brahman-knower ) the fruits, the shower of rain, food, etc, for the purpose of completing the Upasana ( worship ) with its full procedure are, to be sure, desirable. How can their destruction due to opposition be spoken of?

·- ६९१] ब्रह्मसूत्र-४.१.१५ [ Para 509 तबाह-पाते तु, इति । शरीरपाते तु तेषां विनाशः। शरीरपातादूर्ध्वं तु विद्यानुगुण- दृष्टफलानि सुकृतानि नश्यन्तीत्यर्थः॥१४॥ इतराधिकरणं समाप्तम् (0) अनारब्धकार्ये एव तु पूर्व तदवः ॥ १५॥ (अधिकरण ९, सू. १५) [509] ब्रह्मविद्योत्पत्तेः पूर्वोत्तरभाविनोः सुकृतदुष्कृतयोरश्लेपविनाशायुक्तौ । ततः पूर्वभाविनोः सुकृतदुष्कृतयोः किमविशेषेण विनाशः, उत, अनारब्धकार्ययोरेव ! इति विशये 'सबै पाप्मानः प्रदूयन्ते' (छा. ५।२४॥३) इति विद्याफलस्याविशेपश्रवणाद्विद्योत्पत्त्युत्तरकालभाकियाथ शरिस्थितेः कुलालचक- भ्रमणादिवत्संस्कारवशादप्युपपत्ते, अविशेषेणेति प्राप्ते, उच्यते-अनारब्धकार्ये एव तु पूर्व, इति । विद्योत्पत्तेः पूर्वे सुकृतदुष्कृते अनारब्धकार्ये अप्रवृत्तफले एव विद्यया विनश्यतः। कुतः। तदवधेः- 'तस्य तापदेव चिरं यावन्न विमोक्ष्येऽथ संपत्त्ये' (छा. ६।१४।२) - There says (the Sutrakāra) Pate tu - but on the fall of the body, their destruction (takes place ) – that is to say, only after the fall of the body, perish the good deeds with the fruits seen as favouring the Vidyā || 14 | Here ends the Itaradhikarana (8) But the past that have not started to give fruit, alone, on account of the delay up to that 11 15 11 (Adhikarana 9, Sutra 15) 1509] The non-contact and destruction of good and evil dceds, existing prior and posterior to the rise of the Brahmavidyā have been stated. Thereupon, the doubt being there - Is there destruction without ang distinction of good and evil deeds, existing in the past, or, only of those which have not yet started to function ? Because in * All sins are damaged' ( Cha, 5+2+3 ) the fruit of the Vidya is not mentioned in a specific way, and the existence of the body continuing in the time posterior to the production of Vidyā, being accounted for even on the strength of the impressions, as in the case of the revolving of the potter's wheel, (the destruction is) without any qualifica. tion:- this (prima facie view) being reached, - it is stated (in reply)- Anārabdhakārye eva tu pūrve – the good and evil deeds. - Pürve - prior to the production of the Vidya, - Apārabdhakāsye- that have not started, indeed, to give their fruit alone perish by the Vidya. Whence? Tadavadheh - On account of the time for the delay till the fall of the body being mentioned in the Śruti . For him there is delay only so long as he is not freed,' then he gets merged (-Cha. 6-14-2) ·ब्रह्मसूत्र–४.१.१५ न i ara 560 ) [ ९९२ इति शरीरपातविलम्बावधिश्रुतेः। च पुण्यापुण्यकर्मजन्यभगवत्प्रीत्यप्रीतिव्यतिरेकेण शरीरस्थितिहेतुभूतसंस्कारसद्भावे प्रमाणमस्ति ॥१५॥ अनारब्धकार्याधिकरणं समाप्तम् / १) अग्निहोत्रादि तु तत्कार्यायैव तदर्शनात् ॥१६॥ (अविकरण १०, सूत्राणि १६-१८) [510] 'इतरस्याप्येवमसंश्लेपः' (इ. सू. ४.१११४) इति विद्याबलात्सुकृतस्याप्यसंश्लेप उक्तः । अग्निहोत्रादीनां नित्यनैमित्तिकानां स्वाश्रमधर्माणा- मपि सुकृतत्वसामान्येन तत्फलस्याश्लेपादनिच्छतोऽननुष्ठाने प्राप्ते, उच्यते-अग्निहोत्रादि तु, इति । तुशब्दः सुकृतान्तरेभ्यो विशेपार्थः। अग्निहोत्राद्याश्रमधर्माः फलाश्लेपासंभवादनुष्ठेया एव, तदसंभवश्च तत्कार्यार्थत्वात्तेपाम् । विद्याख्यकार्यायव हि विदुषोऽग्निहोत्राद्यनुष्ठानम् कथमिदमवगम्यते । तदर्शनात् । दृश्यते हि 'तमेतं वेदानुवचनेन ब्राह्मणा विविदिपन्ति यज्ञेन दानेन तपसानाशकेन' (बृ. ४.४।२२) इत्यादिनाग्निहोत्रादीनां विद्यासाधनत्वम् । विद्यायाश्च आ प्रयाणादभ्यासाधेयातिशयाया Not again is there any means of proof, for the impressions being the cause of the maintenance of the body apart from the gratification and non-gratification of the Lord, produced (respectively) by meritorious and non-meritorious deeds. || 151 Here ends the Anārabdhakārzādhikarana (9) But Agnihotra etc., for the sake of producing that itself, on account of that being seen || 16॥ ( Adhikarana 10, Sutras 16-18) [5101 In (the Sutra) • Thus non-contact of the other also ' (Bra. Su. IV. 1.14), has been stated non-contact even with a good deed, on account of the power of Vidya. In the case also of Fire-sacrifice etc., and obligatory and occasional duties of one's own Aśrama, being on par with good deeds, if there is noncontact with their fruit, there would be the non-performance of them against one's will-This (prima facie view) being reached, it is said (in reply)- Agnihotrādi tu — The word Tu distinguishes the matter from other good deeds. The Aśrama-duties - Agnihotra and others have indeed to be performed, on account of the impossibility of non-contact with the fruit; and that impossibility is for the sake of the functions performed by them. For, the performance of Agnihotra etc., in the case of the wise one, is for the sake of the effect viz Vidyā itself. How is this known? Taddarśanat -On account of that being seen; for, it is seen that Agnihotra and others are the means of Vidyā in Him, thus one, in accordance with the instruction in the Vedas, Brāhmanas desire to know by sacrifice, by gifts, by penance indestructible (Br.4.4:22) - ·, ब्रह्मसूत्र-४.१.१८ [ Para 510 अहरहरुत्पाद्यत्वात्तदुत्पत्त्यर्थमाश्रमकर्माप्यहरहरनुप्ठेयमेव । अन्यथाश्रमकर्मलोपे दूषितान्तः- करणस्य विद्योत्पत्तिरेव न स्यात् ॥१६॥ यद्यग्निहोत्रादिसाधुकृत्या विद्योत्पत्त्या, विद्योत्पत्तेः प्राचीनं च सुकृतम् 'यायसंपातमुपित्ता' (छा. ५1१०११) 'प्राप्यान्तं कर्मणः (पृ. ४१४६) इत्यनुभवेन विनष्टं भुक्तावशिष्टं च प्रारब्धफलम्, सुहृदः साधुकृत्यामित्यस्य को विषयः ! तबाह अतोन्यापि होकेषामुभयोः ॥ १७ ।. अतोऽग्निहोत्रादिसाधुकृत्याया विद्योत्पत्त्याया अन्यापि विद्याधिगमात्पूर्वोत्तरयोरु- भयोरपि पुण्यकर्मणोः प्रबलकर्मप्रतिबद्धफला साधुकृत्यानन्ता संभवत्येव, तद्विषयमिदमेकपा शाखिनां वचनम्-तस्य पुत्रा दायमुपयन्ति सुहृदः साधुकृत्याम् इति । विद्ययाटेपविनाश- श्रुतिश्च तद्विपया ॥ १७॥ अनुष्ठितस्यापि कर्मणः फलप्रतिवन्धसंभवं पूर्वोक्तं स्मारयति- यदेव विद्ययेति हि ॥ १८ ॥ And because Vidyā is to be produced day after day with its content increased through practice up to death, the Asrama-duties also have got to be performed daily for its production; otherwise, on the cessation of the Aśrama- Karmans, there would be no production itself of Vidyā in the case of one of an impure mind, || 1611 If the good deeds like Agnihotra etc., are for the production of Vidya, and if the good deed prior to the production of the Vidyā perishes by being experienced as stated in 'Hanng stag'ed till the fall (of the body ) (Cha. 5.10.5) Having gone to the end of Karman' (Br. 4.4.6) and the fruit of the Karman that has started functioning, being enjoyed, and has some remainder, — what then is the province of the statement - The friends, the good deeds? Therefore another also: for, in the case of some, of both. || 17॥ Therefore, some other good deed is indeed possible, other than the good deeds Agnihotra etc., that are meant for the production of the Vidyā, endless, having the fruit obstructed by the powerful Karman, in respect of both the good deeds, past as well as future on account of the acquisition of the Vidya. Referring to that is this statement accepted by the followers of some recensions-His sons inherit his heritage (his) friends (his) good deed - The mention in the Śruti about the non-contact and destruction by Vidyā, refers to that 111711 (The Sūtrakāra ) reminds one of what has been stated before viz. the possibility of the obstacle to the fruit of Karman although gone through Whatever by the Vidyā - thus indeed it 18 11 .

·Parm 510] श्रीभाप्यम् [९९१ 'यदेव विद्यया करोति तदेव वीर्यवत्तरम् (छा. 9191१०) इत्युद्गीथविद्यायाः ऋतुफलामतिबन्धफलत्ववचनेनानुष्ठितस्यापि कर्मणः फलप्रतिबन्धः सूच्यते हि । अतो विदुषोऽनुमितप्रतिबद्धफलविषयम्, सुहृदः साधुकृत्याम्, इति शाट्या- यनकम् ॥ १८॥ अग्निहोनायधिकरणं समाप्तम् (१०) भोगेन वितरे क्षपयित्वाथ संपद्यते ॥ १९ ॥ ( अधिकरण ११, सू. १९) [511] ययोः पुण्यपापयोः, अश्लेपविनाशावुक्ती, ताभ्यामितरे, आरब्धकार्ये पुण्यपापे, किं विद्यायोनिशरीरावसाने, उत, तच्छरीरावसाने, शरीरान्तरावसाने वा, इत्यनियमः ? इति संशये 'तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ संपत्स्य' (छा. ६.१४२) इति तच्छरीरविमोक्षावसानत्यश्रवणात्तदवसाने, इति प्राप्ते, उच्यते-भोगेन तु, इति । तुशब्दः पक्षव्यावृत्त्यर्थः । इतरे, आरब्धकार्ये पुण्यपापे स्वारब्धफलभोगेन क्षपयित्वा तत्फलभोग- समाप्त्यनन्तरं ब्रह्म संपद्यते। ते च पुण्यपापे, एकशरीरोपभोग्यफले चेत् , तच्छरीरावसाने By the statement about the fruit, non-obstruction of the fruit of the sacrifice in the case of the Udgitha-Vidyā in Whatever one does by Vidya, that alone (1s) more powerful' (Cha. 1-1.10) is indeed suggested obstruction to the fruit of Karman althougó gone through. Therefore, the statement in the Satyāyana — (His) friends, the good deeds -refers to the fruit obstructed by what is done by the wise one. ||13 ।। Here ends the Agnihotradyadhik.rana (10) But by enjoyment having destroyed others, he attains (to Brahman) || 19॥ (Adhikarana 11, Sutra 19) [511) Other than those, - merit and demerit that have started functioning, - merit and demerit, whose non-contact and destruction have been stated - - Do these end when the body produced by the Vidyā comes to an end, or do they end with their body, or with another body-is there no rule in this behalf?-this doubt being raised-in 'For him there 15 delay only so long as he is not freed and becomes merged' (Cha. 6.14.2) -there being a mention of their end due to the freedom, the freedom from the body-and so, Bhogena tu—The word Tu is for the sake of turning away the (above) view. Itare-Others that have started their function, merit and demerit,-having destroyed them by the enjoyment of the fruit that has started functioning in his case, one attains to Brahman after the completion of the cnjoyment of that fruit. And those, mcrit and demerit, if they produce fruit capable of being enjoyed in one body (only) then at the end of the body (he) .

·९९५] ब्रह्मसूत्र-४.१.१९ [ Para 511 संपद्यते । अनेकशरीरोपभोग्यफले चेत्, तदवसाने संपद्यते, भोगेनैव च क्षपयितव्यत्वादारब्ध- फलयोः कर्मणोः। 'तस्प तावदेव चिरं पावन विमोक्ष्ये' (छा. ६.१२) इति च भोगेन तयोः कर्मणोविमोक्ष उच्यते, देहावधिनियमाश्रवणात् । तदेवं ब्रह्मविद्यायाः प्रागनुष्ठितम्, अभुक्तफलम्, अनारब्धफलं पुण्यपापरूपं कर्मानादिकालसंचितम्, अनन्तं विद्यामाहात्म्याद्विनश्यति । विद्यारम्भोत्तरकालमनुष्ठितं च न लिप्यति । तत्र पुण्यरूपं सर्व विदुपः सुहृदो गृहन्ति पापं च द्विपन्त इति निरवद्यम् ॥ १९ ॥ इतरक्षपणाधिकरणं समाप्तम् (11) इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाष्ये चतुर्थाध्यायस्य प्रथम पादः॥ attains to Brahman ]; if they produce fruit fit to be enjoyed in more than one body, he attains (to Brahman) at the end of that, because both (good and bad) Karmans that have started giving their fruit are fit to be destroyed by enjoyment alone. In ' For hem there is delay only so long as he is not freed ' (Cha.6.14.2) also, freedom from both those Karmans is spoken of as by enjoyment, as there is no fixed limit mentioned in the Śruti for the end of the body. Therefore, in this way, the Karman of the nature of merit and demerit, which is gonc through prior to the Brahmavidyā, whose fruit is not yet enjoyed, which has not yet started giving its fruit, which is heaped up from times immemorial, and endless, perishes on account of the greatness of Vidyā. And (the Karman) performed in times posterior to the production of Vidyā does not stick on. There, the friends of the wise one take everything that is meritorious, and the haters the sin — this (is) flawless । 39॥ Here ends the Itaraksapanādhikarana (11) Here ends the First Quarter of the Fourth Chapter in the commentary on Sarirakamimāmsä, composed by the Illustrious Revcrcd Rāmānuja. १२५ ·- , चतुर्थाध्यायस्य द्वितीयः पादः । वामनसि दर्शनाच्छब्दाच ॥१॥ ( अधिकरण १, सू. १-२) [512] इदानी विदुपो गतिप्रकारं चिन्तयितुमारभते । प्रथम तावदुत्क्रान्ति- चिन्त्यते--तत्रेदमाम्नायते-- अस्य सोम्य पुरुषस्य प्रयतो वाड्मनप्ति संपद्यते मनः प्राणे प्राणस्तेजारी तेजः परस्यां देवतायाम्' (छा. ६८६) इति । अत्र, वाइमनास संपद्यत इति वाचो मनसि संपत्तिश्रुतिः किं वाग्वृत्तिमात्रविषया, उत वाग्विषया? इति विशये, वृत्तिमात्रविषयेति युक्तम् । कुतः ? मनसो वाक्प्रकृतित्वाभावात्तत्र वाक्स्वरूपसंपत्त्यसंभवात् । वागादिवृत्तीनां मनोऽधीनत्वेन वृत्तिसंपत्तिश्रुतिः कथंचिदुपपद्यते, इति । एवं पाते, अभिधीयते-वाइमनसि, इति-वावस्वरूपमेव मनसि संपद्यते। कुतः तदर्शनात ---दृश्यते हि वागिन्द्रिय उपरतेऽपि मनःप्रवृत्तिः । वृत्तिमात्रसंपत्यापि तदुपपद्यत इति चेत् -तत्राह-शब्दाच्च, इति । SECOND QUARTER OF THE FOURTH CHAPTER Vāk in the mind, on account of being scen and on account of the (Vedic) word 11111 (Adhikarana 1, Sutras 1-2) [512] Now, (the Sutrakāra) starts discussing the mode of departure of the wise one. First, for the matter of that, is considered the going out. There this is mentioned in the Sruti- Of this Purusa, (0) gentle one, while departing, the Vāk (speech) merges into the mind, the mind into Prāna, Prāna into the Tejas, and the Tejas into the highest Deity.' (Cha.6.8.6) Here, the śruti, Vânmanasi sampadyate, mentioning the merging of speech into the mind -- Does it refer only to the function of the Vāk or to the Vāk? this being the doubt, it would be proper that it refers to the function only. Whence ? Because the mind is not the material cause of Vāk, it is impossible for the nature of Vāk to merge into it. The śruti passage referring to the merging of the function can somehow or other be accounted for, because the functions of Vāk and others are dependent upon the mind — This (prima-facie view ) being reached, it is stated (in reply) - Vānmanasi - The nature alone of Vak merges into the mind. Whence? Taddarsanāt -on account of that being seen. For, it is seen that there is the functioning of the mind even when the sense-organ of speech has ceased (functioning). If (it be argued) that it can be accounted for even by the merging of only the functioning -- there (the Sūtrakāra ) says – Šabdācca - for, (the Vedic ) expression ·. ९९७] ब्रह्मसूत्र-४.२.३ [ Paras13 चाइमनसि संपद्यते (घा.) इति वावस्वरूपसंपत्तावेच हि शब्दो न वृत्तिमात्रसंपत्तो। न हि तदानी वृत्त्युपरमे वागिन्द्रियं प्रमाणान्तरेणोपलभ्यते येन वृत्तिमात्रं संपद्यत इत्युच्येत। यदुक्तं मनसो वाक्प्रकृतित्वाभावाद्वाचो मनसि संपत्तिोपपद्यत इति, तत् चाइमनासे संपद्यते। (छा. ६८६) इति वचनान्मनसा वाक्संयुज्यते न तु तत्र लीयते, इति परिहर्तव्यम् ॥१॥ अत एव सर्वाण्यनु ॥२॥ यतो वाची मनसा संयोगमात्रं संपत्तिर्न तु लयः, अत एव वाचमनु सर्वपामिन्द्रियाणां मनसि संपत्तिश्रुतिरुपपद्यते 'तस्मादुपशान्ततेजाः पुनर्भवमिन्द्रियैर्मनसि संपद्यमानः' (प्र. ३६९) इति ॥२॥ पागपिकरणं समाप्तम् () तन्मनः प्राण उत्तरात् ॥ ३ ॥ (अधिकरण २, सू. ३) 1513] तत्सर्वेन्द्रियसंयुक्तं मनः प्राणे संपते-प्राणेन संयुज्यते, न मनोवृत्तिमात्रम् । कुतः ? उत्तरात • Vak merges into the mind (Cha.6.8.6) refers to the merging of the nature itself of Vák and not to the merging merely of the functioning. Not, indeed, at that time when the functioning has ceased, is tie sense-organ of speech, apprehended by another means of proof, so that it could be said that only the functioning is merged, As to what has been said - because the mind is not the constituent cause of Vāk, tbe merging of Vāk into the mind is not reasonable - that is to be refuted thus - on account of the passage Vāk merges into the mind' (Cha.6.8.6) meaning that Vat is associated with the mind, but not dissolved into it t1॥ For this very reason, all, after (Vāk) 112 11 Because the Sampatti (merging ) of Vāk is but merely the connection with the mind, but not its dissolution for this very reason, the Srutipassage mentioning merging in the mind of all the sepse-organs after the Vāk, becomes reasonable • Therefore, with lustre all laid low, with the sense-organs, merging into the mind — - rebirth.' (Pra. 3.9) 11211 Here ends the Vagadhikarana (1) That mind in the Prāņa on account of (the) later (passage) ॥3॥ (Adhikarana 2, Sutra 3) [513] That mind connected with all the sense-organs merges into the Prāņa.- becomes connected with the Prana - not merely the functioning of the mind. Whence? Uttarat - from the next passage - ·. मनः प्राणे, Para 513] श्रीभाग्यम् [९९८ (छा. ६८६) इति वाक्यात् । अधिकाशका तु 'अन्नमयं हि सोम्य मनः (छा. ६।५।४) इति वचनान्मनसोऽन्नप्रकृतिकत्वमवगम्यते । अन्नस्य च 'ता अन्नमसृजन्त' (छा. ६।२।४) इत्यम्मयत्वं सिद्धम् । 'आपोमयः प्राणः (छा. ६।५।४) इति चाप्पकृतित्वं प्राणस्यावगम्यते । अतः मनः प्राणे संपद्यते (छा. ६८) इत्यत्र प्राणशब्देन प्राणप्रकृतिभूता अपो निर्दिश्य तासु मनःसंपत्तिप्रतिपादने परंपरया स्वकारणे लय इति संपत्तिववनमुपपन्न भवतीति -परिहारस्तु 'मलमयं हि सोम्य मन आपोमयः प्राणः (छा. ६१९१४) इति मनमाणयोरन्नेनाद्भिश्चाप्यायनमुच्यते न तत्प्रकृतित्वम्, आहंकारिकत्वान्मनस आकाश- विकारत्वाच्च प्राणस्य, प्राणशब्देनापां लक्षणा च स्यादिति ॥३॥ मनोधिकरणं समाप्तम् (२) • The mind in the Prana' (Cha. 6.8.6) - But a further doubt arises) on account of the passage Constituted of food, indeed, gentle one, the mind' (Cha. 6.5-4) the mind is apprehended to have food as its material cause. And on account of (the passage) Those produced food' (Cha.6-24) is established that food is constituted of waters. On account of (the passage) Prāna is constituted of waters (Cha.6-5-4) is also apprehended that Prāņa has waters as the material cause. Therefore in (the passage)- 'The mind merges into Prana' (Cha.6.8.6) having referred to the waters which are the constituent cause of Prāna, by the word Prāņa, when the merging of the mind in them is set forth, the expression, merging, becomes appropriate because in that case there would be the merging indirectly in its own cause-And the refutation (of the above) would be In (the passage) Constituted of food, indeed, gentle one, (is) the mind : constituted of the waters, Prāna' (Cha. 6.5-4) the source of the mind and Prāna ( respectively) is mentioned as the food and waters, not as their being the constituent causes; because the mind constituted of Ahamkāra, and Präna is a modification of Akaśa, and there would be the metaphorical reference to waters by the word Prana ||3॥ Here ends the Manodhikarana (2) ·ब्रह्मसूत्र-४.२.४ [ Para 514 सोध्यक्षे तदुपगमादिभ्यः ॥ ४॥ (अधिकरण ३, सू. ४) [514] यथा 'पाइमनसि संपद्यते मनः प्राणे (छा.६८) इति वचनानुरोधेन मन-माणयोरेव वामनसयो संपत्तिस्तथा प्राणस्तेजसि (छा. ६८६) इति वचनातेजस्येव प्राणः संपद्यत इति प्राप्ते, उच्यते-सोध्यक्षे, इति। स प्राणोऽध्यक्ष करणाधिपे जीवे संपद्यते । कुतः १ तदुपगमादिभ्यः -- प्राणस्य जीवोपगमस्तावच्छ्यते 'एपमेपेममात्मानमन्तकाले सर्व प्राणा अभिसमायन्ति' (वृ. ४।३।३०) इति । तथा जीवेन सह प्राणस्योकान्तिः श्रूयते 'तमुत्तामन्तं प्राणोऽभूत्क्रामति (वृ. ४४१२) इति । प्रतिष्ठा च जीवेन सह श्रूयते 'कस्मिन्नुत्क्रान्त उन्कान्तो भविष्यामि कस्मिन्या प्रतिष्ठिते प्रतिधास्यामि' (प्र. ६३) इति। एवं जीवेन संयुज्य तेन सह तेजःसंपत्तिरिह 'प्राणस्तेजसि (छा. ६८६) , on He, in the President (master), account of his approach (going unto ) etc. 114 || (Adhikarana 3, Sūtra 4) [514] Just as in conformity with the passage Vak merges into the mind, the mind into Prāna (Cha. 6-8.6) there is the merging of the mind and Prāna themselves in Vāk and the mind (respectively ); similarly on account of the passage 'The Prana in the Tejas' (Chã. 6+9+6) Prāṇa is merged into the Tejas itself This (prima-facie view) being reached, it is said-Sah, adhyakse-He, Prana, in the President (master)ct the senseorgans, in the, Jiva, is merged. Whence? Tadupagamādıbhyaḥ- The going of the Prāna unto the Jiva is, for the matter of that, mentioned in the Sruti- • In this very manner, unto this Atman, all Pranas more at the time of death." (B.4.3.38) Similarly, is mentioned in the śruti * Him departing, Prāna departs after' (Br. 4.4.2) the departure of the Prāna along with the Jiva. And in the Sruti is mentioned bis (Prāna's ) stability along with the Jiva in On whose going out, shall I be going out? Who being stablised, shall I be stabilused?' (Pra.6.3) Thus here in 'The Prana in the Tejas' (C5. 6-8-6) ·-- Para 513] श्रीभाष्यम् . मना प्राणे (छा. ६०६) इति वाक्यात् । अधिकाशङ्का तु 'अन्नमयं हि सोम्य मनः (छा. ६।५४ इति वचनान्मनसोऽसप्रकृतिकत्वसवगम्यते । अनस्य च 'ता अन्नमसृजन्त' (छा. ६ इत्यम्मयत्वं सिद्धम् । 'आपोमयः प्राणः (छा. ६॥ इति चाप्पकृतित्वं प्राणस्यावगम्यते । अतः 'मनः प्राणे संपद्यते (छा.. इत्यत्र प्राणशब्देन प्राणप्रकृतिभूता अपो निर्दिश्य तासु मनःसंपत्तिप्रतिपादने परंप लय इति संपत्तिवचनमुपपन्नं भवतीति - परिहारस्तु 'अन्नमयं हि सौम्प मन आपोमयः प्राणः (छा इति मनःप्राणयोरन्नेनाद्भिश्चाप्यायनमुच्यते न तत्प्रकृतित्वम्, आहंकारिकत्वान विकारत्वाच्च प्राणस्य, प्राणशब्देनापां लक्षणा च स्यादिति ॥३॥ मनोधिकरणं समाप्तम् (3) • The mind in the Prana' But a further doubt (arises) on account of the passage . Constituted of food, indeed, gentle one, the mii. , 1 the mind is apprehended to have food as its material cause. of (the passage) • Those produced food' is established that food is constituted of waters. On passage) "Prāna is constituted of waters is also apprenended that Prāna 'nas waters as the materi in (the passage)- The mind merges into Prāna' having referred to the waters which are the constituer the word Prāna, when the merging of the mind in expression, merging, becomes appropriate because in ti the merging indirectly in its own cause -- And the re would be In (the passage) Constituted of food, indeed, gentle constituted of the waters, Prāna - the source of the mind and Prāna ( respectively) and waters, not as their being the constituent co constituted of Abankára, and Prāna is a modif would be the metaphorical reference to waters bs Here ends the Manodhikar ·१००१] ब्रह्मसूत्र-४.२.७ [Para 516 नैकस्मिन एकैकस्य कार्याक्षमत्वात् । दर्शयतो ह्यक्षमत्वं श्रुतिस्मृती 'अनेन जीवेनात्मनानुपिश्य नामको व्याकरवाणि तासां त्रिवृतं त्रिवृतमेकेको करवाणि' (छा. ६३२-३) इति नामरूपव्याकरणयोग्यत्वाय निवृत्करणमुपदिश्यते । 'नानावीर्याः पृथम्मूतास्ततस्ते संहति विना । नाशक्नुवन्यजार स्रष्टुमसमागम्य कृत्स्नशः ॥ समेत्यान्योन्यसंयोग परस्परसमाश्रयाः। महदाथा विशेषान्ता झण्डमुतादयन्ति ते॥' (वि. पु. १।२१५१-५२) इति । अतः 'प्राणस्तेजसि' (छा. ६१८६) इति तेजःशब्देन भूतान्तरलंसृष्टमेव तेजोऽभिधीयते । अतो भूतेष्वेव संपत्तिः ॥६॥ भूनाधिकरणं समासम् (४) समाना चा मृत्युपक्रमादमृतलं चानुपोप्य ॥७॥ (अधिकरण ५, सूत्राणि ७-१३) 1516] इयमुत्क्रान्तिः किं विद्वदविदुपोः समाना, उताविद्रुप एव । इति चिन्ता. - Naikasmia - Not in one, because each one of these singly is incompetent to function. Darśayato hi-for, the śruti and the Smrti (works ) point out to (their) incompetence. In (the passage) With this Living Self, having subsequently entered, I would modify name and form; of them, I would make cach one, tripartite, tripartite (Chỉ 6-3-2-3) the threeforld modification is preached for the sake of competence for the modification in name and form, (And ) in Then they, possessing different powers, remaining separate, conuld not create people without uniting together, not coming jointly as a whole, Having attained to mutual union, resorting to one another, teginning wrth Mahat and ending rith the particular (modifica. tion) they indeed create the Egg' (V. P. 1-2-51-52) Thereforc by the word Tejas in • The Prana m the Tejas' (Cha.6.8.6) is mentioned Tejas only as being associated with the other elements. Therefore, the merging into the elements alone 116 1] Here ends the Bhutadhikaranc (4) And common up to the beginning of the going out, and not consuming immortality 117 11 (Adhikarana 5, Sutras 7-13) [516] Is this going out again, common to (both) the wise and the non-wise, or does it belong to the non-wise alone?-this being considered.. (the prima facie view)-It belongs to the non-wisc alone-is reached- -- ·, Para 514 ] श्रीभाष्यम् [1000 इत्युच्यते । यथा यमुनाया गया संयुज्य सागरगमनेऽपि यमुना सागरं गच्छतीति वचो न विरुध्यते, तद्वत् ॥ ४॥ मध्यक्षाधिकरणं समासम् (३) भूतेषु तच्छुतेः ॥ ५॥ (अधिकरण ४, सू. ५-६) 1515] प्राणस्तेजसि (छा. ६१८०६) इति जीवसंयुक्तस्य प्राणस्य तेजसि संपत्तिरुक्ता। सा संपत्तिः किं तेजोमात्र, उत संहतेषु सर्वेषु भूतेषु ? इति विशये, तेजोमात्रश्रवणात्तेजसीति प्राप्ते, उच्यते--भूतेषु, इति । भूतेषु संपद्यत इति । कुतः ? तच्छ्रुतेः- 'पृथिवीमय आपोमपस्तेजोमयः' (बृ. ४५) इति जीवस्य संचरतः सर्वभूतमयत्वश्रुतेः ॥५॥ ननु तेजप्रभृतिप्वेककस्मिन्क्रमेण संपत्तावपि 'पृथिवीमयः' (वृ. ४।४।५) इत्यादिका श्रुतिरुपपद्यते, अत आह नैकस्मिन्दर्शयतो हि ॥६॥ is mentioned the merging into the Tejas, along with the Jiva after being connected with him. Just as though the Yamunā goes to the sea, joined up with the Ganges, the statement that the Yamunā goes to the sca is not contradicted, -like that. ||4|| Here ends the Adhyaksādhikarana (3) In the elements on account of the śruti to that effect 11511 ( Adhikarana 4, Sutras 5-6) [515] In 'The Prana in the Tejas' (Cha. 6.8.6) the merging of the Prāņa connected with the Jiva, in the Tejas is mentioned.- The doubt being there - Is that merging in merely the Tejas, or in all the elements taken together?-and (the prima facie view) being reached --- In the Tejas, on account of the mention of only the Tejas in the śruti - It is stated (in reply)- Bhutesu-is merged into the elements. Whence? Tacchruteh -on account of the Sruti (passage) • Constituted of Prthivi, constituted of the waters, constituted of Tejas' (B.4.4.5) (describing) that the moving Jiva is constituted of all elements ||5|| I say (says the objector )– The śruti ( passage) Constituted of Pythivi' (BI. 4.45) etc., can be properly construed even when (it is taken to mean that there is) the merging of each one of these in Tejas etc., in succession --- so (in reply) says (the Sutrakāra ) - Not in ane, for (Sruti and Smrti) point out 16॥ ।

·१००१] ब्रह्मसूत्र–४.२.७ [Para 516 नेकस्मिन् - एकैकस्य कार्याक्षमत्वात् । दर्शयतो पक्षमत्वं श्रुतिस्मृती - 'अनेन जीवनात्मनानुमविरुप नामरूपे व्याकरवाणि तासां त्रिवृतं त्रिवृतमेकां करवाणि' (छा. ६३२-३) इति नामरूपन्याकरणयोग्यत्वाय निवृत्करणमुपदिश्यते । 'नानावीर्याः पृथग्भूतास्ततस्ते संहति पिना । नाशक्नुवन्यजास्रष्टुमसमागम्य कृत्स्नशः॥ समेत्यान्योन्यसंयोगं परस्सरसमाश्रयाः। महदाद्या विशेषान्ता झण्डमुत्पादयन्ति ते ॥' (वि. पु. ११२१५१-५२) इति । अतः प्राणस्तेजसि (छा. ६८६) इति तेजःशब्देन भूतान्तरसंसृष्टमेव तेजोऽभिधीयते । अतो भूतेप्येव संपत्तिः ॥ ६॥ भूताधिकरणं समासम् (४) समाना चा मृत्युपक्रमादमृतत्वं चानुपोप्य ॥७॥ ( अधिकरण ५, सूत्राणि ७-१३ ) {516] इयमुस्क्रान्तिः किं विद्वदविद्रुपोः समाना, उताविद्रुप एव ? इति चिन्ता- Najkasmin -Not in one, because each one of these singly is incompetent to function. Darśayato bi — for, the śruti and the Smſti ( works) point out to (their) incompetence. In (the passage) "With this Living Self, having subsequently entered, I would modify name and form; of them, I ould make each one, tripartite, tripartite (Cha.6-3-2-3) - the threeforld modification is preached for the sake of competence for the modification in name and form. (And ) in Then they, possessing different powers, remaining separate, could not create people, withour uniting together, not coming jointly as a rhole. Having attained to mutual union, resorting to one another, teginning urth Mahat and ending with the particular (modifica. tion) — they indeed create the Egg' (V. P. 1-2-51-52) - Therefore by the word Tejas in • The Prara in the Tejas' ( Chi. 6-8-6) is mentioned Tejas only as being associated with the other elements. Therefore, the merging into the elements alone 116 11 Here ends the Bhutadhikarane (4) And common up to the beginning of the going out, and not consuming immortality ॥7॥ (Adhikarana 5, Sutras 7-13) [516] Is this going out again. common to (both) the wise and the non-wise, or does it belong to the non-wise alone?-this being considered, (the prima facie view ) - It belongs to the non-wise alone - is reached - ·। Pars 516] श्रीभाष्यम् [१००१ यामविदुष एवेति प्राप्तम् । कुतः ! विदुषोऽत्रैवामृतत्ववचनादुत्कान्त्यभावात् । विदुपो छत्रैया- मृतत्ववचनं श्राव्यते यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः। अथ मर्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ (का. ६११४; वृ. ४॥४५) इति । एवं प्राप्ते, अभिधीयते समाना चा मृत्युपक्रमात्, इति । विदुषोऽप्या मृत्युपक्रमा- दुत्क्रान्तिः समाना । आ मृत्युपक्रमात् । आ गत्युपक्रमालाडीप्रवेशात्मागित्यर्थः। विदुपोऽपि हि नाडीविशेषेणोत्कम्य गतिः श्रूयते- 'शतं चैका च हृदयस्य नाट्यस्तासां मूर्धानमभिनिःसृतेका ! तयोर्ध्वमायन्नमृतत्यमति विप्वड्डन्या उत्क्रमणे भवन्ति । (का. ६।१६; छा. ८६६) इति। एवं नाडीविशेपेण गतिश्रवणाद्विदुपोऽप्युत्क्रान्तिरवर्जनीया। सा च नाडीप्रवेशा- माग्विशेषाश्रवणासमाना । तत्प्रवेशदशायां च विशेषः श्रूयते 'तेन प्रद्योतेनैष आत्मा निष्कामति चक्षुषो वा मूर्नो वान्येभ्यो या शरीरदेशेभ्यः' इति, - (बु. ४।४।२) Whence ? Because there is the absence of going out in the case of the wise one, on account of the statement about immortality here itself (for him); The statement about the immortality of the wise one, is indeed here mentioned in the Śruti, When all the desires that are clinging to his heart are let off, then mortal becomes immortal, - here he attains to Brahman (Ka. 6-14: Br. 4.4.7) (This prima facie view) being reached, it is stated (in reply) Samānā cā sityupakramāt - In the case of the wise one also, the going out is common up to the starting movement. A srtyupakramāt - up to the starting of the movement, that is to say, prior to the entrance into the Nadis. For, even in the case of the wise one, the movement by going out by a particular Nādi is mentioned in the Sruti (passage )- Hundred and one are the Nādis of the heart, -of these one extends on to the head; going out above by that he goes to immortalty; others are for the going out in various ways (Ka. 6-16.: Cha.866) - Thus on account of the mention in the Sruti of the movement by a particular Nādī, the going out in the case of the wise one is unavoidable. And that (going out) is common on account of the absence of any specific mention in the Sruti, prior to the entrance into the Nādi. And there is a specific mention in the Sruti, in the state of entrance into it, in That being lighted, this Ālman departs, either from the eye, 'or from the head, or from the other parts of the body' (Br.4.4.2) . - ·१००३] ब्रह्मसूत्र-४.२८ [Para 517 'शतं चेका च हृदयस्य (का. १६ डा. ) इत्यनया श्रुत्वैकार्थ्यान्मूों निष्क्रमणं विद्वद्विपयमितरदविद्वाद्विपयम् । यदुक्तं विदुपोऽत्रैवामृतत्वं श्राव्यत इति, तत्रीच्यते अमृतत्वं चानुपोप्य, इति। चशब्दोऽवधारणे। अनुपोप्य शरीरेन्द्रियांदिसंबन्धमदग्ध्वैव यदमृतत्वमुत्तरपूर्वाधयोर लेप- विनाशरूपं प्राप्यते, तदुच्यते पदा सर्वे प्रमुच्यन्ते' (का. ६।१४. ४४७) इत्यादिकया श्रुत्येत्यर्थः। 'अत्र ब्रह्म समभुते' इति चोपासनवेलायां यो ब्रह्मानुभवस्तद्विपयमित्यभिप्रायः॥७॥ तदापीतेः संसारव्यपदेशात् ।। ८॥ [517] अवश्यं च तदमृतत्वमदग्धदेहसंबन्धस्यैवेति विज्ञेयम् । कुतः! आपीतेः संसारव्यपदेशात् -- अपीतिरप्ययो ब्रह्ममाप्तिः । सा चार्चिरादिमार्गेण देशविशेषं गत्वेति वक्ष्यते । आ तवस्थामातेः संसारो देहसंबन्धलक्षणी हि व्यपदिश्यते तस्य तापदेव निरं यापन पिमोक्षपेऽथ संपत्त्ये' (छा.६॥१॥२) इति । on account of this Sruti having the same sense as ( that of ) ' And hundred and one of the heart ' (Ka.6-16: Chh.8.6.6) the going out from the head refers to the wise one, and the other (alternative) refers to the non-wise. As to what has been said immortality here itself is spoken of in the case of the wise one, - it is stated — Amptatvam cānuposya The word Ca is for emphasis Anuposya even without burning the conncction with the body, sense-organs etc., what immortality of the nature of the non-contact and destruction of the posterior and prior sins, is secured, that is referred to by Sruti ( passages like) • When all are let of ' (K३. 6-14: Br.44.7) -this (is) the sense. And (the passage) . Here he attains to Brahman' refers to the realisation of Brahman which takes place at the time of the worship this (is) the idea 17॥ That up to the merging on account of the mention of the Samsara (worldly existence) ॥8॥ [517] And necessarily it should be known that immortality belongs to one whose connection with the body is not (as yet) burnt away, Whence? Apīteh sarosāravyapadeśāt - Apitih merging, attainment to Brahman. And it would be stated that (Brahmaprípti) can be had after Icaching specific regions by the Arcitādimārga. Ā-Upto the attainment of tbat state, Samsāra having the characteristic of the connection with the body is indeed referred to in 'For him there is delay only so long as he is not freed; then he gets merged' (Cii. 6-14-2) and also in etc., ·Para 517] श्रीभाष्यम् [१००४ अश्व इय रोमाणि विधूय पा चन्द्र इच राहोर्मुसात्प्रमुच्य भूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामि' (छा. ८1१११) इति च ॥८॥ मूक्ष्मं प्रमाणतश्च तथोपलब्धेः॥ ९ ॥ इतश्च विदुषोऽपि बन्धो नात्र विदग्धः, यतः सूक्ष्मं शरीरमनुवर्तते । कुत इदमवगम्यते ? प्रमाणतस्तथोपलव्धेः । उपलभ्यते हि देवयानेन पथा गच्छतो विदुपः 'तं प्रति भूयात् सत्यं चूयात् ' (को. १६) इति चन्द्रमसा संवादवचनेन शरीरसन्नावः। अतः सूक्ष्मशरीरमनुवर्तते। अतच बन्धो दग्धः ॥ ९॥ नोपमर्दनातः ॥१०॥ अतः सर्वं प्रमुच्यन्ते कामा येऽस्य हृदि स्थिताः । अथ मर्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ (का. १४, वृ. ४।४।५) इति वचनं न बन्धोपमर्दनामृतत्वं वदति ॥ १० ॥ अस्यैव चोपपत्तेरूमा ॥११॥ . यदा य Shaking off the sin, like a horse the har (of the mane); gelling out, Ike the Moon from the mouth of Rāhu, shaking off the tody, the decd not donc, unth the Ātman cleansed, I would attain to Brahmaloka (Cha. 813-1) 118॥ The subtle, on account of the means of proof and that bcing found thus 11911 And for this reason the bondage even of the wise one is not bere burnt away, because (his) subtle body persists. Whence is this known? Pramānatastathopalabdheh - On account of the means of proof and that being found thus - for, it is found in the case of the wise one going by the Devayāna path, in One should speak to him, one should speak the truth' (Kau. 1.6) therc is the existence of the body on account of the statement of the conversation with the Moon. Hence, the subtle body persists and hence, the bondage is not burnt away. 19 || Therefore, not by the uprooting 11 10 11 Therefore, the statement in • When all the desires that are clinging to his heart are let off, then mortal becomes immortal, here he attains to Brahman (Ka.6.14, Br. 4.4.7) does not speak of immortality by the uprooting of the bondage. ||10|| On account of the appropriateness of this itself, the warmth. 1111 ॥

·१००५] ब्रह्मसूत्र-४.२.११ [ Para 518 अस्य सूक्ष्मशरीरस्य क्वचिद्विद्यमानत्योपपत्तेर्विदुषः प्रकान्तमरणस्य मरणामागूपमा स्थूले शरीरे क्याचित्क उपलभ्यते । न च स्थूलस्यैव शरीरस्यायमूष्मा, अन्यत्रानुपलब्धः। ततश्चोप्मणः क्वचिदुपलब्धिर्विदुपः सूक्ष्मशरीरस्योत्क्रान्तिनिबन्धनेति गम्यते । तस्माद्विपोऽ- प्या मृत्युपक्रमात्समानोत्क्रान्तिरिति सुष्टूक्तम् ॥ ११ ॥ पुनरपि विदुप उकान्तिन संभवतीत्याशङ्कय परिहियते प्रतिपेधादिति चेन्न शारीरात्स्पष्टो ोकेपाम् ॥ १२॥ [518] यदुक्तं विदुषोऽप्युत्क्रान्तिः समानेति तन्नोपपद्यते, विदुप उत्क्रान्तिपति- पेधात् । तथाहि 'स एतास्तेजोमात्राः समभ्याददानो हृदयमेवान्पय कामति' (19) इत्युपक्रम्य 'तेन प्रद्योतेनेप आत्मा निष्कामति तमुकामन्तं प्राणोऽभूत्कामति' (वृ. ४॥४॥२) इत्यविदुप उत्कान्तिप्रकारमभिधाय 'अन्यन्नवतरं कल्याणतरं सं कुरुने (३४४४) On account of this subtle body being appropriately there in some cases, the warmth prior to death, of the wise one on the point of death is found in dome cases in the gross body. Not again does this warmth belong to the gross body alone, because it is not found elsewhere. And therefore, it is known that the occasional apprehension of the warmth is dependent upon the departure of the subtle body in the case of the wise one. Therefore, it is well said that in the case of the wise one also, the going out is common up to the beginning of the movement || 111 Once again having raised the doubt tbat the going out in the case of the wise one is not possible that is being refuted If it be objected on account of the denial, (the answor is)- No, from the embodied one, in the case of some, clearly stated 111211 [518] What has been said that the going out is common cven in the case of the wise nne, - that is not possible, on account of the repudiation of the going out in the case of the wise one. To explain the same - Having mentioned the mode of the going out in the case of the nonwise, in (the passage)- • That being lighted up, this Atman goes out; hum departing. the Prāna departs after (Brat.1.2) beginning with Hc having taken unto him these Tejas-portions, proceeds on to the heart itself (Br.+4.1) and having mencioned his taking to another body in ( the passage) '(He) secures another news and more auspicious forn' (Br.4.4.4) ·Para 5181 श्रीभाप्यम् [ १००६ इति देहान्तरपरिग्रहं चाभिधाय प्राप्यान्त कर्मणस्तस्य यकिह करोत्ययम् । तस्माल्लोकात्पुनरेत्यस्मै लो काय कर्मणे॥ इति नु कामयमान (बृ ४४१६) इत्यविद्वद्विपयं परिसमाप्य 'अथाकामयमानो योऽकामो निष्काम आपकाम आत्म कामो न तस्य प्राणा उत्कामन्ति बाँव सन्ममाप्येति' (४४६) इति विदुप उत्क्रान्तिः प्रतिपिध्यते । तथा पूर्वत्रातभागप्रश्नेऽपि विदुप उत्क्रान्तिप्रतिषेधो दृश्यते। अप पुनर्मृत्यु जपति' (ब ३।२।१०) इति विद्वांसं प्रस्तुत्य 'याज्ञवल्क्पेति होवाच यनाय पुसो नियत उस्मात्प्राणा: कामन्त्पाहो न' (३१) इति पृष्टे 'नेति होवाच पाक्षयल्क्योऽत्रैव समवलीयन्ते स उन्धपत्याध्मातो मृत शेते' (३३२॥११) इति । अतो विद्वानिहवामृतत्वं मामोतीति चेत् तन्न, शारीरात्प्रत्यगात्मनः प्राणानामुत्क्रान्तियत्र प्रतिषिध्यते न शरीरात् । - having finished the topic of the non-wise, "Havmg reached the end of that Karman whatever this one does here -- from that world, he again comes to this world for (further) Karman - thus one longing for ' (Br 446) -in (the passage) Now the one not longing for, -who, desire-less, free from desires, with desires fulfilled, longing for Alman – his Prānas do not go out being Brahman alone, he goes unto Brahman ( Br 446) the going out in the case of the wise one, is denied Similarly, even in the Artabhāga-question before is to be seen the denial of the going out in the case of the wise one Having referred to the wise one, in (the passage ) He again overcomes death' (Br 32-10) • He said, (O) Yājñavalkya, where this person dies,--do the vital airs go out of him or not? ( Br. 3.2.11) when this was asked • No, sand Yajnavalkya, here itself are they dissolved, he becomes bloated, puffed up ha hes down dead' (Br 32-11) - Therefore, the wise one secures immortality here itself – If it be objected in this way, (the reply is ) - No Here indeed is denied the going out of the vital airs, from the embodied one, the inmost Ātman, not from the body. - ·२००७] ब्रह्मसूत्र-४२.१२ [ Para 518 अथाकामयमान. 'न तस्य प्राणा उत्कामन्ति' (४४६) इत्यत्र तच्छन्देन (बृ ४४१६) इति प्रकृतः शारीर एव परामृश्यते, नाश्रुतं शरीरम् । तस्येति पश्या प्राणानां संवन्धित्वेन शारीरो निर्दिष्टो न तत्कान्यपादानत्वेन । उत्कान्त्यपादानं तु शरीरमेवेति चेत्-न, अपादानापेक्षायामभुताच्छरीरात्संवन्धितया श्रुतस्या. स्मन एव संनिहितत्वेनापाहानतयापि ग्राहात्वात् । किं च प्राणानां जीवसंबन्धितयैव प्रज्ञाताना तत्संबन्धकथने प्रयोजनाभावात्संबन्धमात्रवाचिन्या पथ्यापादानमेव विशेष इति निश्चीयते, यथा नटस्य शृणोतीति । न चात्र विवदितव्यम् । स्पष्टो टेकेपां माध्यदिनानामानाये शारीरो जीव एवापादानमिति 'योऽकामो निष्काम आप्तफाम आत्मकामो न तस्मात्माणा उत्कामन्ति' (श ब्रा १४८) इति । शारीरामाणानामुत्कान्तिप्रसद्गाभावात्तनिषेधो नोपपद्यते, इति चेत्-न । नस्य तावदेव चिरम् (छा ११४१२) . - By the word Tat here in • His vital airs do not go out (Br.446) the embodied one alone is referred to, who is the matter in hand in Now, one who does not long for! (Br 446) and not the body not mentioned in the Sruti If it be objected that the embodied one is referred to as having connection with the vital airs by the genitive Tasya , not as something from which there is the going out, Apadāna for the going out refers to the body alone: (We reply ) - No, because when there is the expectancy for the Apādāna, Ātman alone mentioned as being nearer than the body not mentioned in the Srutı, has got to be apprehended even as being the Apādāna And further, the vital airs being too well-known as verily being connected with the Jiva, there is no purpose in mentioning that connection-and so it is ascertained that there is the specific reference to the Apādāna by the genitive denoting only the connection in general, as in - He bears from the actor, And there should be no debate on this point It is clearly stated in the Vedic text of some — che Mädhyandınas that the embodied Jiva a lone is the Apādāna in IVho, bereft of desires, free from desires, urth desues fulfilled, sh desire for Alman - from hun depart not the Panas (Sa. Bra 14.7-28) If it bc argued – there being no possibility of the going out of the vital airs from the embodted one (Jiva), the repudiation of the same as not proper, (te repis ) - No. Becauce by the mention of the merging into Brahman at the time of separation from the body in the case of the wise one, in For him there is delay only su long (Chỉ 6 1+ 2) . - ·Para 518] श्रीभाष्यम् (२००८ इति विदुषः शरीरवियोगकाले ब्रह्मसंपत्तिवचनेन प्राणानामपि तस्मिन्काले शारीराद्विदुषो वियोगः प्रसज्यते । ततश्च देवयानेन पथा ब्रह्मसंपत्तिर्नोपपद्यते, इति न तस्य प्राणा उत्कामन्ति, देवयानेन पथा ब्रह्मप्राप्तेः प्राम्जीवाद्विदुपोऽपि प्राणा न विश्लिप्यन्ते, इत्युच्यते। आतभागप्रश्नोऽपि यदा विद्वद्विपयस्तदायमेव परिहारः । स त्वविद्वद्विपयः, तत्र प्रभप्रतिवचनयोर्ब्रह्मविद्याप्रसङ्गादर्शनात् । तत्र हि ग्रहातिग्रहरूपेणेन्द्रियेन्द्रियार्थस्वभावोऽ- पामग्न्यन्नत्वम्, म्रियमाणस्य जीवस्य प्राणापरित्यागः, मृतस्य नामवाच्यकीय॑नुवृत्तिः, तस्य च पुण्यपापानुगुणगतिमाप्तिरित्येतेऽर्थाः प्रभपूर्वकं प्रत्युक्ताः । तत्र च 'अप पुनर्मृत्युं जयति' (बृ. ३।२।१०) इत्यपामान्यनत्वज्ञानादग्निजय एव मृत्युजय उच्यते । अतो नात्र विदुषः प्रसङ्गः । अविदुपस्तु प्राणानुकान्तिवचनं स्थूल देहवत्प्राणा न मुञ्चन्त्यपि तु भूतसूक्ष्मवज्जीवं परिष्वज्य गच्छन्तीति प्रतिपादयतीति निरवद्यम् ॥१२॥ स्मर्यते च ॥१३॥ स्मर्यते च विदुषोऽपि मूर्धन्यनाड्योत्क्रान्तिः । there would arise the separation from the embodied (Jiva) of the wise one, even in the case of the Prāņas at that time. And thence there would not be the merging into Brahman by taking to the Devayāna path; so by - His vital airs depart not is stated that prior to the attainment to Brahman by the Devayāna path, the Prānas are not separated in the casc of the wise one. As to the Artabhāga-question also, if it pertains to the wise one this same is the refutation; but that refers to the non-wise. For, there in the question and the answer is not seen any reference to the contingency of Brahmavidyā. For, there are answered, preceded by queries, these following topicsthe nature of the sense-organs and the objects of the senses, having the form of Graha and Atigraha, the waters being the food of fire, the non-abandonment of the Prāņas by the dying Jīva, the persisting of fame denoted by the word) Näma in the case of the dead one, and the attainment of the course in conformity with merit and demerit. There in He again conquers death' (Br. 3.2.10) it has beer stated that victory over fire itself is victory over death, owing to the knowledge of waters being the food of Agni. So, here is no reference to the wise one. In the case of the non-wise, however, the statement about the Prānas not going out, propounds that the vital airs do not leave like the gross body, but on the other hand, go away clinging to the Jiva like the subtle elements and so, it is unobjectionable. 11 12 11 And it is stated in the Smrtis 1113 11 And it is mentioned in the Smộtis that there is the going out by the Näd, in the head, in the case of the wise one - ·१००९] ब्रह्मसूत्र-४.२.२४ [Para 519 'मेक स्थितस्तेषां यो मिया मर्यमण्डलम् । मह्मलो फ्माति कम्य तेन याति परां गतिम् ॥' (यात. म्गृ. ३२१६७) इति ॥१३॥ आमृत्युपममाधिकरणं समासम् (५) तानि परे तथा बाह ॥१४॥ (अधिकरण ६, सू. १४) 1519] सकरणग्रामः सपाणः करणाध्यक्षः प्रत्यगात्मोत्कान्तिवेलायां तेजः- प्रभृतिभूतसूक्ष्मेषु संपद्यते, इत्युक्तम् । सैपा संपत्तिर्विदुषो न विद्यते, इत्याशङ्कय परिक्षतम् । तानि पुनर्जीवपरिप्वक्तानि भूतसूक्ष्माणि, किं यथाकर्म यथाविधं च स्वकार्याय गच्छन्ति, उत परमात्मनि संपद्यन्ते ? इति विशये, मध्ये परमात्मसंपत्ती सुखदुःखोपभोगरूपकार्यावर्शनात्तदुप- भोगानुगुण्येन यथाकर्म यथाविधं च गच्छन्तीति प्राते, उच्यते-तानि परे, इति । तानि परस्मिसात्मनि संपद्यन्ते । कुतः। तथा ह्याह श्रुतिः 'तेजः परस्यां देवतायाम्' (छा. ६) इति । यथाह श्रुतिस्तदनुगुणं कार्य परिकल्प्यमित्यर्थः। सुपुतिमलययोर्यथा परमात्मसंपत्त्या ॥ Of them, one stands high up, who penetrating through the orb of the Sun, going buyond the zorld of Brahmadera, sces to the Highest Place by t' (Yajna. Smp.3.167) || 1311 Here ends the AsȚtyupakramādhikarana (5) Those in the Highest: so, indeed, says (the Sruti) || 141 (Adhikarana 6, Sutra 14 ) [519] It has been stated that the inmost Ātman, at the time of the going out, along with the group of the sense-organs, the Prānas, the Master of the sense-organs merges into the subtle elements. Tejas etc. And that this merging does not take place in the case of the wise onc.--this has been refuted after having raised a doubt to that effect. (Now) the doubt being there - whether thosc subtic elements again clinging to the Jiva, do go for their own purpose in conformity with their Karman and their knowledge, or do they merge into tbe Paramātman-(The prima facie vier ) being reached viz. - on account of the absence of any effect in the form of cnjoyment of happiness and misery in the interval of merging into the Paramātman, they go in conformits with the enjoyment thereof according to their Karman and according to their knowledge -It is stated (in reply)-Tani pare-Those are merged into the Highest Atman. Whence ? Tathā hyāha - For to the same effect says the śruri • The Tejas in the highest Deity' ( Chi, 6S 6) That is to say, what the Sruti says in conformity with that, that cffcct has to be postulated. Just as in the case of deep sleep and rorld-dissolution there ·Para 520] श्रीभाष्यम् [10t0 सुखदुःखोपभोगायासविश्रमस्तद्वदिहापि ॥१४॥ परसंपत्त्यधिकरणं समाप्तम् (६) अविभागो वचनात् ॥ १५ ॥ (अधिकरण ७, सू. १५) [520] सेयं परमात्मनि संपत्तिः, किं प्राकृतलयवत्कारणापनिरूपा, उत वाम- नसीत्यादिवविभागरूपा? इति चिन्तायां परमात्मनः सर्वेषां योनिभूतत्वात्कारणापत्तिरूपति प्राप्ते, उच्यते-अविभागः, इति । अपृथग्भावः पृथग्व्यवहारानहः संसर्गः, इत्यर्थः । कुतः ? वचनात्- 'तेजः परस्यां देवतायाम्' (छा. ६८६) इत्यत्रापि 'वामनात सपद्यते' (छा. ६८६) इत्यतः संपद्यते, इति वचनस्यानुपङ्गात् । तस्य च संसर्गविशेषवाचित्वादनुपक्कस्याभिधान- वैरूप्ये प्रमाणाभावाटुकान्तिवेलायां कारणापत्तिप्रयोजनाभावात्पुनस्तत्राव्यक्तादिसृष्टयवचनाच ॥१५॥ अविभागाधिकरणं समाप्नम् (७) is the cessation of the effort for enjoyment of happiness and misery owing to the merging in the Paramātman; in the same way here also. ||14 || Here ends the Parasampattyadhikarana (6) Non-distinction on account of the statement ॥ 150 (Adhikarana 7, Sutra 15) [ 520 ] This merging into the Paramātman of that kind -- Is it of the nature of assuming the state of the cause like the ordinary dissolution, or is it of the form of non-distinction as in the case of the Vāk merging into the mind etc.? - In considering this, there being reached (the prima facie view ) -- It is of the form of the state of the cause, because the Paramātman is the sourcc of ail -- it is said ( in reply ) --Avibhāgah -- that is to say, not being distinct, the contact not deserving to be designated as separate. Whence? Vacanāt – because there is its connection with the expression Sampadyate (merges) in 'The Teras in the highest Dety' (Chh. 6.86) and also here in • Vak merges into the mina (Cha. 6.8.6) and because there is no logical argument to understand a different denotation of the thing connected, on account of its denotation of a particular contact, and because there is no purpose in assuming the nature of the cause at the time of the going out, and because there is the absence of a statement about the creation of the Unmanifest etc. ||151 Here ends the Avibhāgādhkarana (7) ·१०११] ब्रह्मसूत्र- [Para 521 तदोकोग्रज्वलनं तत्प्रकाशितद्वारो विद्यासामर्थ्याचच्छेपगत्यनुस्मृतियोगाच हार्दानुगृहीतः शताधिकया ॥१६॥ ( अधिकरण ८, सू. १६) [521] एवं गत्युपक्रमावधि विद्वदविदुषोः समानाकार उत्क्रान्तिप्रकार उक्तः । इदानी विद्रुपो विशेष उच्यते । तत्रेदमाम्नायते शत का च हृदयस्य नाट्यस्तासा मूर्धानमभिाने सृतेका । तयोर्धमायन्नमृतत्वमति विष्वड्डन्या उत्कमणे भान्ति । (पा ६१६, छा ८१६१६) इति । अनया नाडीनां शताधिकया मूर्धन्यया नाड्येव विदुषो गमनमन्याभिरेव चाविदुपो गमनामित्ययं नियम उपपद्यते, न वा, इति संशयः । किं युक्तम् । नियमो नोपपद्यते, इति । कुतः ? नाडीनां भूयस्त्वादतिसूक्ष्मत्वाच्च दुर्विवचनतया पुरुपेणोपादातुमशक्यत्वात् । 'तयोर्ध्वमा यन्नमतत्वमेति विष्पड्डन्या उत्क्रमणे भवन्ति' (का ६।१६, छा ८१६) इति यादृच्छिकीमुकान्तिमनुवदतीति युक्तमिति । एवं प्राप्ते, प्रचश्महे- , The lighting of the top of the place of that, with the door illumined by that, on account of the power of the Vidya and on account of the knowledge and remembrance of what is subsidiary to that, favoured by one (the highest Purusa) in the heart, by the hundred and one 11161 (Adhikarana 8, Sutra 16) [521] In this manner, has been stated the mode of going out having the same form in the case of the wise and the non-wise up to the beginning of the movement Now is stated the speciality in the case of the wise There it is stated in the Sruti - * Hundred and one (are) the Nadis of the heart, out of th m one goes or further to the head , going up by t, he goes to inimortalıly, others are (useful) for getting out in vanous ways' (Ka 616. Cha 866) There is a doubt whether the restriction is appropriate or not there is the going out of the wise one by this Nādı existing in the head alone, the one more than the hundred Nadis, and the going out of the non-wise only by the others - What proper ? Restriction is not proper Whence? Because, it is clifficult to discriminate in the case of the Nadis as they are many and extremely subtle, so, it is impossible for a person to take to them (The passage) •Going up by ithe goes to immortality. others are (useful) for getting out 217 varoits ways (Ka 6 16 Chi s66) repeats the going out at will, and so it (is) proper - (This prima facic view ) being reached, we say (in reply)- १२७ ·Para 521] श्रीभाष्यम् [ २०१२ शताधिकया, इति । विद्वाञ्छताधिकया मूर्धन्ययैव नाड्योकामति । न चास्या विदुषो दुर्विवेचनत्वम् । विद्वान्हि परमपुरुषाराधनभूतात्यर्थप्रियविद्यासामर्थ्यात्, विद्याशेषभूत- तयात्मनोऽत्यर्थभियगत्यनुस्मरणयोगाच्च प्रसन्नेन हार्दैन परमपुरुषेणानुगृहीतो भवति । ततश्च तदोकस्तस्य जीवस्य स्थानं हृदयमग्रज्वलनं भवति । अग्रे ज्वलनं प्रकाशनं यस्य तदिदमन- ज्वलनम् । परमपुरुपप्रसादात्प्रकाशितद्वारो विद्वांस्तां नाडी विजानातीति तया विदुषो गति- रुपपद्यते ॥१६॥ तदोकोधिकरण समाप्तम् (८) रश्म्यनुसारी ॥१७॥ ( अधिकरण ९, सू. १७) 1522] विदुपो हृदयाच्छताधिकया मूर्धन्यनाड्या निर्गतस्याप्यादित्यरस्मीननु- सृत्य, आदित्यमण्डलगतिः श्रूयते 'अथ यतदरमाच्छरीरादुत्क्रामत्यतैर ररिमभिरुयमाक्रमते (छा ८६०५) इति । तत्र रस्म्यनुसारेणेवेत्ययं गतिनियमः संभवति, न वा, इति चिन्तायां निशि मृतस्य विदुषो रश्म्यनुसारासंभवादनियमः, वचनं तु पक्षपातविषयमिति प्राप्ते, उच्यते-रश्म्यनुसारी, इति । Satādhikayā -The wise one goes out by the head-Nadi alone, the one over hundred And for the wise one, there is no question of it being difficult to discriminate For, the wise one, on account of the power of the Vidyā which is exceedingly covetable, which is the worship of the highest Purusa, and on account of his association with the remembrance of the exceedingly covetable course of the Ātman, that is subsidiary to the Vidyā, becomes favoured by the lughest Purusa residing in the heart, pleased, and then Tadokas — the place of that Jiva, the heart is Agrajvalana-that in which there is the burning, the lighting up at the top, this is the Agrajvalana Through the favour of the highest Purusa, with the door lighted up, the wise one knows that Nadı and so, the movement of the wise one by that is appropriate || 16।। Here ends the Tadokodhikarana (8) Following the rays ॥17॥ (Adhikarana 9, Sutra 17) [ 522] In the case of the wise one, although gone out by the head- Nādı, the hundred and one, from the heart, as mentioned in the Sruti, the course to the Sun orb following the rays of the Sun- Now where he goes out from this body, then by these very rajsthc ascenis up' (Cha.86-5) There, while considering whether the rule about this course, viz. only by following the rays, is possible or not--(one view would be) no rule on account of the impossibility of following the rays in the case of the wise one who is dcad at night As to the statement (in the Stuti ), that refers to what is an alternative at hand, - (This prima facie view ) being reached, it is stated (in reply ) - Raśmyanusāri — The wise one goes up indeed, following ·। १०१३] ब्रह्मसूत्र--४.२०१८ [Parn 529 रस्म्यनुसायव विद्वानूष गच्छति। कुतः? 'अर्थतरेव रहिमभिः (डा. ८९५) इत्यवधारणात् । पाक्षिकत्वे होवकारोऽनर्थकः स्यात् । यदुक्तं निशि मृतस्य रस्म्यसंभवादस्मीननुसृत्य गमनं नोपपद्यते, इति तन । निस्यपि सूर्यरस्म्यनुसारः संभवति । लक्ष्यते हि निश्यपि निदाघसमय अप्मोपलन्ध्या रश्मिसंभवः । हेमन्तादौ तु हिमाभिभवादुर्दिन इयोप्मानुपलम्भः। श्रूयते च नाडीरस्मीनां सर्वदान्योन्यान्वयः। 'वद्यया महापथ आतत उभो ग्रामो गच्छनीमं चामुं वमेवेता जादित्यस्य रहमय उभो लोको गच्छन्तीम चामुं चामुम्मादादित्यात्मतायन्ते ना मासु नाडी गुप्ता माभ्यो नाहीभ्यः प्रतायन्ते तेऽमुग्मिन्नादित्ये सप्ताः' (छा. २) इति । तस्मान्निश्यपि रश्मिसंभवानिशि मृतानामपि विदुपां रस्म्यनुसारेण ब्रह्ममातिरस्त्येय ॥१७॥ रहम्यनुसाराधिकरणं समाधम् १) निशि नेति चेन्न संवन्धस्य यावद्देहभावित्लादर्शयति च ॥१८॥ ( अधिकरण १०, सू. १८) the rays (of the Sun) alone. Whence? On account of the cmphatic statement in By these very rays (Cha.8.6-5) If the matter were to admit of any alternative, the use of Eva would be meaningless. As to what has been stated that in the case of one dead at night, the movement by following the rays (of the Sun) is not possible as the rays aro impossible (at that time)-(Ve reply) Not so. Even at night is possible the movement along with the Sun's rays. For, in the summer season is noticed cven at night the existence of the rays by the espericnce of hcat. In winter etc., on the other hand, there is the non-experience of heat, as on a rainy day. on account of its being overpowered by snow. And it is mentioned in the Sruti that there is the connection alivays between the Nadig and the rayz- It is thus--as a royal road sige:ched far off. goes to both the inllages, this one, and that one; 19 the same way thesc Suri's rays go to toth the storlds, this one and that one; they sprcad out from this Sty; they mixed up with these Nädis spread out from thesc Nādis; they get m xed up in the sonder Adulg'a,' (Chrī. 8.6.2) Therefore, because the rays exist even at night, in the case of the wise although dead during the night there docs take place the attainment to Brahman by following the rays ||1711 Here ends the Raśmyanusārūdhikaran (9) If it be objected-Not during night, (the reply is)-No, because the conneclion persists as long as the body; and the Sruti points out { the same) ॥18॥ (Adhikarana 10, Sūtra 18 ) ·Para 523] श्रीमाप्यम् [२०१४ [523] इदमिदानी चिन्त्यते--विदुपो निशि मृतस्य ब्रह्ममातिरस्ति न वेति । यद्यपि निशायां सूर्यरश्मिसंभवाद्रश्म्यनुसारेण गतिनिशायामपि संभवति, तथापि निशामरणस्य शास्त्रेषु गस्तित्वात्परमपुरुषार्थलक्षणा ब्रह्ममाप्तिर्निशामृतस्य न संभवति । शास्त्रेषु विधामरणं प्रशस्तं विपरीतं निशामरणम् 'दिवा च शुक्लपक्षध उत्तरापणमेव च। मुमूर्षताप्रशस्तानि विपरीतं तु गर्हितम् ॥' इति। दिवामरणनिशामरणयोः प्रशस्तत्वविपरीतत्वे चोत्तमाधमगतिहेतुत्वेन स्याताम् । अतो निशामरणमधोगतिहेतुत्वान ब्राममाप्तिहेतुरिति चेत्न, विदुपः कर्मसंबन्धस्य यावदेह- भावित्वात्। एतदुक्तं भवति ---अनारब्धकार्याणामधोगतिहेतुभूतानां कर्मणां विद्यासंवन्धेनैव विनाशात, उत्तरेषां चालेपामारब्धकार्यस्य च चरमदेहावधित्याद्वन्धहेत्वभावाद्विदुषो निशा. मृतस्यापि ब्रह्मप्रातिः सिद्धव । दर्शयति च श्रुतिः 'तस्य तापदेष चिरं यावर विमोक्ष्येऽथ संपत्स्ये' (डा. ६।१४१२) [523] Now is being considered-Is there the attainment to Brahman in the case of the wise one dead at night or not? Although on account of the existence of the Sun's rays at night, movement by following the rays is possible even at night time, still as dying at night is censured in the Šāstras, the attainment to Brahman, which is of the nature of the highest purpose in life, is not possible in the case of one dead at night. In the Šāstras death by day is acclaimed and death by night, the opposite of that.- • Day and the Bright-half, and verily, the northern Solstice. - these are acclaimed for imponding death, oppos.te to this is censured.' Acclamation and otherwise in the case of death by day and death by night could be there on account of that being the cause of an excellent or a base position. So, because dying by night is the cause of the base state, it is not the cause of attainment to Brahman --If (it is argued) thus -- (we say ) --No, because the connection with the Karman in the case of the wise one, continues as long as the body is there. This is what is intended to be said - Because the Karmans wbich are the cause of a downward course and whose cffects have not yet started functioning are destroyed by the connection with Vidyā itself, and because the future ones cannot have any connection with that, and because Karman that has started fucctioning lasts so long as the last body is there, the attainment to Brahman by the wise one though dead at night is definitely established on account of the absence of the cause for bondage. And the Sruti indicates this- For him, there is delay only all he is not freed (from the body), then he gets merged' (Ch३.6.14-2) ·१०१५] ब्रह्मसूत्र-४.२१९ [ Para 521 इति । दिवा च शुक्लपक्षश्चेत्यादिवचनमविद्वद्विपयम् ॥ १८॥ निशाधिकरणं समाप्तम् (") अतश्चायनेपि दक्षिणे ॥ १९॥ ( अधिकरण ११, सू. १९-२०) [524] निशि मृतस्यापि विदुषो ब्रह्मप्राप्ती यो हेतुरुक्तस्तत एव हेतोर्दक्षिणs- प्ययने मृतस्य ब्रह्ममाप्तिः सिद्धा । अधिकाशड्डा तु आध यो दक्षिणे प्रमीयते पितणामेर महिमानं गत्वा चन्द्रमस' सायुज्य गच्छति (म. ना :-१) इति दक्षिणायने मृतस्य चन्द्रभातिश्रवणाच्चन्द्रमर्स मातानां च तेपाम् पदा तत्पर्यवति । (वृ. ६) अथैतमेयाध्यान पुनर्निवतन्ते' (छा. ५।१०५) इति पुनरावृत्तिश्रवणाभीमादीनां च ब्रह्मविद्यानिष्ठानामुत्तरायणप्रतीक्षादर्शनादक्षिणायने मृतस्य ब्रह्ममाप्तिन संभवतीति । परिहारस्तु, अचिदुपां पितृयाणेन पथा चन्द्रं मातानामेय पुनरावृत्तिर्विदुपस्तु चन्दं प्राप्तस्यापि 'तस्माद्बह्मणो माहिमानमामोति' (म. ना. २॥२; २५१) and the statement-Day and the Bright fort-night etc., refers to the non-wise ॥ 18॥ Here ends the Nasadhukarana (10) Therefore, even in the Daksināyana il 19 11 ( Adhikarana 11, Sutras 19-20) [524] The cause for the attainment to Brahman in the case of the ise one although dead at night, which has been stated -- due to that same causc is established the attainment to Brahman, of one aha is dead even at the period of the southern Solstice. But there is this additional doubt - Because in • Who dies during the southern Solstice, haring attained to the greatness of the fathers (Manes ) becomes identical with the Moon' (MaNa.251) It is taentioned by the Sruti that onc dying during the Daksınāyana goes to the Moon and because there is the mention in the Sruti of returning again in the case of those who had gone to the Moon, in • IVhen that tumis auay (Br.6216) Then, they return again by this sery path (Cha.5105) and because waiting for the Uttarāyana is seen in the case of Bhisma and others who were firmly devoted to Brahmavidyā thc attainment to Brabman of onc dcad during the Daksinäsana is not possible And the refutation of that is - There is the returning in the case of the non-tise ones alone who have reached the Moon by the Pitryāna path, but in the cace of the wise one, although he has reached the Moon, rcaching the Moon by him ulo has died during the Daksināyana and is desirous of going over to Brahman, is just for the sake of rcst, on account of the remaining part of the passage He, therefore, allans to greatness of Brahman: (Ma. Na ...25-1) ·Para 52.1] श्रीभाष्यम् [१०१६ इति वाक्यशेपात्तरय दक्षिणायनमृतस्य चन्द्रप्राप्तिब्रह्म प्रपित्सतो विधमहेतुमात्रमिति गम्यते । वाक्यशेपाभावेऽपि पूर्वोक्तादेव बन्धहेत्वभावाद्विदपश्चन्द्रं प्राप्तस्यापि ब्रह्मप्राप्तिरनिवार्या। भीप्मादीनां योगप्रभावारवच्छन्दमरणानां धर्मप्रवर्तनायोत्तरायणप्राशस्यपदर्शनार्थस्तथा- विधाचारः ॥१९॥ ननु च विटुपो मुमूर्पून्प्रति पुनरावृत्त्यपुनरावृत्तिहेतुत्वेन कालविशेषविधिदृश्यते 'यत्र काले त्वनावृत्तिमावृत्ति चैव योगिनः । प्रयाता यान्ति तं कालं यक्षपामि भरतर्षभ ।। अग्निज्योतिरहः शुष्टः एमासा उत्तरायणम् । तत्र प्रयाता गच्छन्ति बह्म ब्रह्मविदो जनाः ।। धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् । तन चान्द्रमसं ज्योतियोगी प्राप्य निवर्तते । शुक्लकृष्णे गती ोते जगतः शाश्वते मते । एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥' (गौता ८।२३-२६) इति । तत्राह- योगिनः प्रति स्मर्येते स्मार्ते चैते ॥२०॥ And even in the absence of the remaining part of the passage, as there is no cause for bondage as already mentioned, attainment to Brahman even in the case of the wise one who has reached the Moon, is unavoidable. In the case of Bhīşma and others commanding death at will through the power of Yoga, there is that kind of beliaviour for the sake of again promulgating Dharma and for showing the auspiciousnature of Uttarayana !! 19॥ I say ( says the objector )-In respect of the dying wise ones is mentioned a specific period of time as being the cause of again returning and not returning in Departed at what time, agorn, do the Yogins go forth, not to return and also to return, that time shall I declare (to gou ) (0) Best of the Bharatas. Fire, Flame, Day, Bright (fortnight ), six months (during which is the Sun's) course to the North; departed there, the people who know Brahman go to Brahman Smoke, Night, likeinsc Dark (fortnight), six months (during which is the Sun's ) rourse to the South, - the Yogin, having reached there the Moons's light, returns These (110)- Bright and Dark -- are, terily, deemed (to be) eternal courses for the orld; by the one (a person) goes not to return, by the other comes back again, (Gita 8.23-26) -- There (the Sutrakāra) says- These mentioned for remembrance for tlie Yogins, and recognised in the Smrtis 2011 ·१०१७] ब्रह्मसूत्र -४.२.२० [ Parn 524 नान मुमूर्पून्प्रति मरणकालविशेपोपादानं स्मयते, अपि तु योगिनो योगनिष्टान्प्रति स्मार्त स्मृतिविषयमूते स्मर्तव्ये देवयानपितृयाणाख्ये गती स्मर्येते योगालयानुदिन स्मर्तुम् । तथा हयुपसंहारः नेते सृती पार्थ जानन्योगी मुह्यति कश्चन । तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ।' (गीता ८१२७) इति । 'अग्निज्योतिः (गीना ८१२४) 'धूमो रात्रिः' (गोना ८११५) इति देवयानपितृयाणे प्रत्यभिज्ञायते । उपक्रमे च 'यत्र काले तु' (गीता ८५२३) इति कालशब्द कालाभिमानिदेवतातिवाहिकपरः, अग्न्याः कालवासंभवात् । अतः 'तेऽषिमभिसंभवान्त' (बृ. ६।२०१५) इति विहितदेवयानानुस्मृतिरत्र विद्यानिठान्प्रति विधीयते, न मुमूर्पूनति मरणकालविशेषः ॥ २०॥ दक्षिणायनाधिकरणं समातम् (११) इति श्रीभगवद्रामानुजविरचिते शारीरकमीमांसाभाप्ये चतुर्थाध्यायस्य द्वितीयः पादः।। Not here is stated in the Smộti any acceptance of any specific time for death in respect of the dying; but, on the other hand, respecting the Yogins, expert in Yoga. Smārte-treated in the Smrtis, to be remembered, these courses -the Devayāna and the Patryāna in order that they may be remembered every day as a part of the Yoga (practice). To the same effect is the winding up-- • No Yogin is at all bewildered, knowing these (tuo) paths. (O) Son of Prtha Therefore, at all times, be yeu addicted to Yoga, (0) Arjuna.' (Gita 8.27) - By (the expressions in) 'Fire, Flame (Gita 8.24) 'Smoke, Night' (Gita 8:25) the Devayāna and the Pıtryāna are recognised. And the word Kāla (time) in the introductory passage *At what time, howerer' (Gita 8.23) refers to the guide, the supervising Deity of time, on account of theimpossibility of Agni etc., being time. Therefore, in They go to the Arcos: ( Br.6-2-15) tle remembrance of the prescribed Devayāna is enjoined on those devoted to Vidya; and no specific time for death in respect of the dying. I 2011 Here ends the Daksmay nadhikarana (11) Here ends the Second Quarter of the Fourih Chapter in the Commentary on the Särirakamimansa composed by the Illustrious Rereyed Rāmānuja. .

·चतुर्थाध्याये तृतीयः पादः। अचिरादिना तत्मथितेः ॥१॥ (अधिकरण १, सू. १) 1525] विदुप उत्क्रान्तस्य नाडीविशेपेण हार्दानुग्रहाद्गत्युपक्रम उक्तः। तस्य गच्छतो मार्ग इदानी निणीयते । तनश्रुतिपु मार्गप्रकारा बहुविधा आम्नायन्ते। छान्दोग्ये तावत् यथा पुष्करपलाश आपो न श्लिष्यन्त एवमेव विदि पाप फर्म न लिप्यते । (छा. ४.१३) इत्युपक्रम्य ब्रह्मविद्यामुपदिश्याम्नायते 'अय यदु धेशस्मिन्छय कुर्वन्ति यदि च नाचिपमेवाभिसभवन्त्यषिोऽहरन आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्पडुदड्डति मासारतान्मासेभ्य सवत्सर सवत्सरादा- दित्यमादित्याचन्द्रमस चन्द्रमसो विद्युत तत्पुरुषोऽमानव स एनान्ब्रह्म गमपत्येष देवपथो नह्मपथ एतेन प्रतिपद्यमाना इम मानपमाय नायतन्ने नावर्तन्ते' (छा ४११-१५-१) इति । तथावाटमे 'अर्थतेरेव रहिमभिरुवमाकमते' (छा ८111) Third Quarter of the Fourth Chapter By the Arcırādı (path) on account of that being wellknown 11111 (Adhikarana 1, Sūtra 1) [525] In the case of the wise one gone out by a specific Nadi, has been mentioned the beginning of the movement through the favour of the one (highest Purusa) in the heart Now is being decided the path by which he goes There various details about the paths are mentioned in the Srutiin the Chandogya, for the matter of that, beginning with *As waters stick not to the lotus-leaf, similarly, the sinful deed sticks not to one who knous thus (Cha 6 14-3) -after having taught the Brahmavidyā, it is stated Now here indeed whether they perform funeral obsequias for him or not, they proceed on to Arcas uself, from Arcasto Day, from Day to the waxing Fortnight, from the waxing Forinight to the six Months when (the sun goes ) to the north, from the Months to the Year, from the Year to the Sun from the Sain to the Moon from the Moon to the Lightning -- then a non-human Person, --he takes thºse to Brahman-this (15) the path of the Gods, the path of Brahman — those who proceed by this (path) return not to this human whirlpool, return not' (Chh 4155-6) Likewise, here itself in the eighth Prapāthaka, • He ascends up by these very rays (Cha 865) ·२०१९] ब्रह्मसूत्र-४.३.१ [ Parn 525 इति । कोपीतफिनश्च देवयानमार्गमन्यथाधीयते ‘स एतं देवयानं पन्थानमापद्याग्निलोकमागच्छति स वायुलोकं स वरुणलोक स आदित्यलोकं स इन्दलोकं स प्रजापतिलोकं स यमलोकम्' (को. १३) इति । तथा बृहदारण्यके 'य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धां सत्यमुपासते तेऽविषमभिसंभवन्त्यनि- पोऽइरह गापूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्पामासानुड्डादित्य एति मासेभ्यो देव- लोकं देवलोकादादित्यमादित्याद्वैद्युतं पेशुतात्पुरुषोऽमानघः स एत्य ब्रह्मलोकान्गम- यति' (वृ. ६।२।१५) इति । तत्रैव पुनरन्यथा यदा ये पुसोऽस्मालोकात्प्रेति स वायुमागच्छति तस्मे स तत्र विजिहीते यथा रथचकस्य खं तेन स ऊधमाक्रमते स आदित्यमागच्छति तस्मै स तत्र विजि. हीते यथा डम्बरस्य खं तेन स उर्वमाक्रमने स चन्द्रमसमागच्छति तरमै स तत्र विनिहीते यथा दुन्दुभेः खम्' (कृ. ५।१०१) इत्यादि । तत्र संशयः-किमचिरादिरेक एव मार्ग आभिः श्रुतिभिः प्रतिपाद्यत इति तेनैव ब्रह्म गच्छति विद्वान्, उत तस्मादन्येऽन्यत्र मार्गा इति, तैर्यानेन वा, इति, अनियमः ? इति । comes m - But the Kausitakins read the Devasāna path differently .He having reached this Devayāna rath to the Agniloka, he to the Vāyuloka, he to the Varunaloka, he to the Adityaloka, he to the Indraloka, le to the Prajāpatiloka, he to the Brahmaloka (Kau 1-3) - Likowise in the Brhadāranyaka Those who know this thus, and who truly worsh p Staddha the forest, they procced on 10 the Arcis; from Arcis, lo Day: from Day to the waring Fortnight; from the waring Fortnight to the six Months when the Sun 8025 northaards; from the Months to Devaloka; from Devaloka to the Sun, from the Sun to Lightning-loka ; from Lightning-loka a non-human Person, he, having come (there) takes (one) to the Brahmalokas' (Br.6.2015) and there itself, in another way - When, indeed, person departs from this world, he comes to Vāyu; there he ( IVınd) ofens out for him, like the hole of a chariot-u k'el; by that he ascends tp; he comes to the Sun; he opens out there, like the hole of a Damvara - by that he ascends up; he comes to the Moon; there he opens out for hum, like the hole of a drum' (Br. 5.10.1) etc. Taere (arises the) doubt-Is only one path, Arciradi. propounded by these śruti passages, so that the wise one goes to Brahman by that alone; or, there arc elsewliere paths other than that, so that he goes by them; or by १२८ ·What proper Para 523] श्रीभाष्यम् [to किं युक्तम् ? अनियम इति । कुतः ? अनेकरूपत्वानरपेक्ष्याचेति । एवं प्राते, अभिधीयते- अचिरादिना, इति । अचिंरादिरेक एव मार्गः सर्वत्र प्रतिपाद्यते । अतोऽचिरादिनैव गच्छन्ति । कुतः ? तत्प्रथितेः - तस्यैव सर्वत्र प्रयितेः । प्रथितिः --प्रसिद्धिः । तस्यैव सर्वत्र प्रत्यभिज्ञानादित्यर्थ । प्रत्यभिज्ञानात्स एव मार्गः सर्वत्र न्यूनाधिकभावेन प्रतिपाद्यत इति विद्यागुणोपसंहास्वदन्यत्रोक्तानामन्यत्रोपसंहारः क्रियते । छान्दोग्ये तावदुपकोसलविद्यायां (छा ४१५-६) पञ्चानिविद्यायां (छा. ५॥१०॥१-०) चैकम्प एवाम्नायते । वाजसनेयके च पञ्चाग्निविद्यायां (वृ ६।२।१५) तथैवाचिरादिरल्पान्तर आम्नायते। अतस्तत्रापि स एवेति प्रतीयते । अन्यत्रापि सर्वनाम्न्यादित्यादयः प्रत्यभिज्ञायन्ते ॥१॥ अचिराद्याधिकरण समाप्तम् (१) वायुमब्दादविशेषत्रिशेपाभ्याम् ॥ २॥ ( अधिकरण २, सू. २) [526] अचिरादिनैव गच्छन्ति विद्वांस इत्युक्तम्। तत्राचिदिक मार्गे छन्दोगा मासादित्ययोरन्तराले संवत्सरमधीयते मासेम्य सवत्सर सवत्सरादापित्यम्' (छा 18-19) this (alone)- and thus there is no rule , No rule Whence ? Because different forms (of the paths are given), and (because there is no expectancy (for any particular one ) - This (prima facie view) being reached, this is stated (in reply ) - Arcırädınā — Arcırādi is the only one path propounded everywhere Therefore, they go by the Arcıradı alone Whence? Tatprathiteh-on account of that alone being well-known everywhere Prathitih - - being well-known, that is to say, that alone is everywhere iecognised On account of the recognition, because that path alone is propounded everywhere with somewhat less or more (details ), - like the inclusion of the attributes of Vidya, the inclusion of the ( details ) mentioned elsewhere is to be made eisewhere In the Chandogya, for the matter of that, that is mentioned as having an identical form in the Upakosalavıdyā (Cha 4 155-6) and Pawcāgnıvıdyā section (Cha 5101-2) And in the Vajasaneyaka in the Pawuāgnividya section (Br 6 2 15 ) the same Arcırādi is mentioned with a less number of stages (intervals ) Therefore, there also that alone is apprehended Elsewhere also, everywhere the fire, the Sun etc, are recognised 110 Here ends the Arcırād; adhikarana (1) To Vāyu after Year, on account of the general and particular statements 112॥ (Adhikarana 2 Sutra 2) 1526] It has been stated that the wise ones go by the Arcurali (path) itself There the followers of the Chandog; a recension read in the case of the Arcırādı path-Year in between the Months and the Sun- • From the Months to the Year; from the Year to the Sun - . (Cha 4155) ·२०२२] ब्राह्ममून-४३२ [ Para 526 इति । वाजमनंयिनस्तु तयोरेवान्तराले देवलोकम् 'मामेभ्यो देवलो के देवलोकादादित्यम् (...) इति । उभयनापि मार्गस्यैकत्वादुभाउभयत्रोपसंहायौं । तत्र मासादृर्ध्वमभिहितयोः संवत्मरंदव- लोकयोः पचभ्याभिहितस्य श्रीतकमस्य तुल्यत्वेऽपि 'अर्चियोऽहरस नापूर्वमाणपक्षमापूपमाणपक्षाद्यान्यहुदईति मासास्ताव (छा. ४११०१५; ६१५) इत्यधिककालानां न्यूनकालेम्य उत्तरोत्तरत्वेन निवेशदर्शनात्संवत्सरस्यैव मासानन्तरं बुद्धी विपरिवृत्तः, संवत्सर एव मासाध्यै निवेशयितव्य इति तत ऊर्व देवलोक इति निश्चीयते । अन्यत्र वाजसनेयिनः यदा वे पुखोऽस्मालोकात्यैति स वायुमागच्छति तस्मै स रात्र पिणि- होते यथा रथचकस्प सं तेन स अर्थमाकमते स आदित्यमागच्छति' (३. ५1१1१) इत्यादित्यापूर्व वायुमधीयते । कोपीतकिनस्तु स एतं देवयानं पन्थानमापयामिलोक्मागच्छति स यायुलोकम् ' (पौ. १३) इत्यग्निलोकशब्दनिर्दिष्टादर्चिपः परं वायुमधीयते । तत्र कौपीतकिनां पाठकमेणापिः परत्वेन मातस्य यायोजिसनेयिनां The Vājasaneyins, however, (read ) Devaloka in between the same two, in • From the Months to Devaloka, from Devaloka to the Sun' (Br.6.215) The path being tbe same even in both the recensions, both have got to be included in both There, even though the order given in the Sruti denoted by the ablative case in the case of Samvatsara and Davaloka mentioned after Māsa -- on account of the inclusion of each succeeding the other, of those of a greater period in those of a lesser period as an • From Arcs to Day; from Day to the naang Fortnight . from the uarıng Fortnight to those sia Months when (the Sun) goes northuards (Cha 4.15-5. Br.6.2.15) thc Samvatsara alone coming up to the wind after Māsa, it is ascertained that Salavatsara alone is to be found a place after Māsa, - and so, after that the world of Gods. Elses here the Vājasaneyins in WVhen inderd, a person departs from this uorld, te conies to Vāzul, he (Vāju) opens out for him there, like the hole in the u heel of a chariot, by that he ascends up, he comes to Aditza' (Br.5.10.1) read Vāgu prior to Aditya. The Kausitabıns, however, icad Vāgu after Arcis poinic out by the word Agarloka, in He, haing reached the Derajāna patis, comes to the Agniloka, he to the Pauloka'. (Kan.) --There in the case of Vāsu sho has to come after Arcs by virtue of the order of the reading of the Kiusitakine, his introduction prior to Aditya is ascertained on account of the order given in the Srua aluch is more powerful than the reading, pointed out by the trord Urdhra in ·4- Para 525 ] श्रीमाप्यम् [१०० किं युक्तम् ? अनियम इति । कुतः ? अनेकरूपत्वनिरपेक्ष्याचेति । एवं प्राप्ते, अमिधीयते- अचिरादिना, इति । अचिरादिरेक एव मार्गः सर्वत्र प्रतिपाद्यते । अतोऽचिरादिनैव गच्छन्ति । कुतः। तत्मथितेः-तस्यैव सर्वत्र प्रथितेः । प्रथितिः-प्रसिद्धिः। तस्यैव सर्वत्र प्रत्यभिज्ञानादित्यर्थः । प्रत्यभिज्ञानात्स एव मार्गः सर्वत्र न्यूनाधिकभावेन प्रतिपाद्यत इति विद्यागुणोपसंहारवदन्यत्रोक्तानामन्यत्रोपसंहारः क्रियते। छान्दोग्ये तावदुपकोसलविद्यायां (छा. ४।२१५-६) पञ्चाग्निविद्यायां (छा. ५।१०।१-२) चैकरूप एवाम्नायते । वाजसनेयके च पञ्चानिविद्यायां (वृ. ६२०१५) तथैवाचिरादिरल्पान्तर आम्नायते । अतस्तत्रापि स एवेति प्रतीयते । अन्यत्रापि सर्वाग्न्यादित्यादयः प्रत्यभिज्ञायन्ते ॥१॥ अर्चिाद्यधिकरणं समाप्तम् (१) वायुमब्दादविशेषविशेषाभ्याम् ॥२॥ (अधिकरण २, सू. २) [526] अचिरादिनैव गच्छन्ति विद्वांस इत्युक्तम् । तबाचिदिक मार्गे छन्दोगामासादित्ययोरन्तराले संवत्सरमधीयते 'मासेम्पः संवत्सर संवत्सरादादित्यम् ' (छा. ४।११५) this (alone) - and thus there is no rule ? What proper? No rule. Whence ? Because different forms (of the paths arc given), and (because there is ) no expectancy (for any particular one ). - This ( prima facie view) being reached, this is stated (in reply) - Arciradina Arcirādi is the only one path propounded everywhere. Therefore, they go by the Arciradi alone. Whence? Tatprathiteh - -on account of that alone being well-known everywhere. Prathitih being well-known, that is to say, that alone is everywhere recognised. On account of the recognition, because that path alone is propounded everywhere with somewhat less or more (details). -- like the inclusion of the attributes of Vidya, the inclusion of the (details) mentioned elsewhere is to be made else. where. In the Chandogya, for the matter of that, that is mentioned as having an identical form in the Upakosalavidyā (Cha 4.15.5-6) and Paācāgnividyā section (Cha.5.10.1-2). And in the Vájasaneyaka in the Pawāgnividyā section (Br.6.2.15) the same Arciradi is mentioned with a less number of stages (intervals). Therefore, there also that alone is apprehended. Elsewhere also, everywhere the fire, the Sun etc., are recognised. 11111 Here ends the Anciradyadhikarana (1) To Vāyu after Year, on account of the general an particular statements ॥2॥ ( Adhikarana 2, Sutra 2) [526] It has been stated that the wise ones go by the Arcu (path) itself. There the followers of the Chandogja recension read in the case of the Arcırādı path-Year in between the Months and the Sun- * From the Months to the Year, from the Year to the Sun' (Cha. 4.15.5) ·. २०२३ ब्रह्मसूत्र-४.३.३ [ Para 527 तडितोधि वरुणः संबन्धात् ॥ ३॥ (अधिकरण ३, सू. ३) [527] कौपीतकिनां स एतं देश्यानं पन्थानमापद्यानिलोफमागच्छति स पायुलोकेस करण लोकं स आदित्यलोकं स इन्द्रलोकं स प्रजापतिलो के स प्रलोक्म्' (का. १३) इत्यत्राग्निलोकस्याचि पर्यायत्वेन प्राथम्यमविगतम्, वायोच संवत्सरादूर्व निवा उक्तः । आदित्यस्याप्यत्र प्राप्तपाठकमवाधन 'देवलोकादादित्यमादित्याचन्द्रमसम्' (बृ. १२।१५) इति वाजसनेयकोक्तश्रुतिक्रमादेवलोकशब्दाभिहिताद्वायोरुपरि निवेशः सिद्धः। इदानी वरुणेन्द्रादिपु चिन्ता प्राता। किमेते वरुणादयो यथापाठ वायोरूर्व निवेशयितव्याः, आहोस्विवियतोऽधि ? इति विशये, अचिंःप्रभृतिषु सर्वेषु 'अर्चिपोऽहः' (छा. १११५५, ०1१०1१; वृ. ६॥२०१५) इत्यादि श्रुतिकमोपरोधाद्वितः परस्ताच्च Beyond Lightning. Varuna on account of connection 113 11 (Adhikarana 3, Sutra 3) [527] In the case of the Kauritakins, in (the passage) • Having reached this Derayāna path, he comes to Agniloka; he to Vāyuloka; he to Varunalcka; he to Adity aloka; he to Indraloka; he to Prajapatalobas he to Brahma'oka' (Kau 1.3) Agniloka being a synonym for Arcis, its being the first is not objectionable. And the inclusion of Väyu after Samvatsara has been mentioned. And bere in the case of Aditya also, there being a contradiction of the order of recital in • From the Deraloka to Aditya, from Aditya to the Moon.' (Br.6-2015) the inclusion after Väyu denoted by the word Devaloka on the strength of the order of recital mentioned by the śrutiof the Vājasanejakas has been established. Now 'is coming up the consideration in respect of Varuna, Indra etc. - Have these - Varun, and others -- got to be given a place after Vāsu, in accordance with the recital, or after Lightning? - This being the doubt- (it may be argued )- On account of the violation of tbe order in the Sruti vi.. • From Arcis to Day' (Chi.4.15.5; 5-10-13; Br.6.2-15) (obraining ) in all (passages) beginning with Arcis, and on account of the statement in the śruti of the Lightning-man taking one to Brahma in (the Passage)- ·Para 526] श्रीभाष्यम् [१०२२ - तेन स ऊर्चमाक्रमते स आदित्यमागच्छति' (. ५1१०1१) इत्यू शब्दनिर्दिष्टश्रोतक्रमेण पाठक्रमावलीयसादित्यात्पूर्व प्रवेशो निश्चीयते। अत आदित्या- त्पूर्व संवत्सरादूर्य देवलोको वायुश्च प्राप्ती । तत्रे चिन्त्यते-किं देवलोको वायुश्चार्था- न्तरभूती यथेष्टक्रमेण विद्वानाभिगच्छन्, उतानर्यान्तरत्वेन संवत्सरादूर्ध्व देवलो सन्त वायुमभिगच्छेत् ? इति। किं सुक्तम् ! भिन्नार्थत्यम्, प्रसिद्धः। भिनार्थत्वे चोर्यशब्देन पञ्चम्या चोभयोः संवत्सरादित्यान्तराले श्रुतिक्रमेण प्रातत्वाद्विशेषाभावाच्च यथेष्टमिति प्राप्ते, उच्यते-वायुमदात्, इति । वायु संवत्सरादूर्ध्वमभिगच्छेत् । कुतः ? अविशेष विशेपाभ्यां वायोरव निर्दिष्टत्वात् । देवलोकशब्दोऽप्यविशेषण, सामान्येन देवानां लोक इत्यनेन रूपेण वायुमाभिधत्ते। स वायुमागच्छति तस्मै स तन' (वृ. ५।१०।१) इति वायुशब्दो विशेषेण वायुमभिधत्ते। अतो देवलोकवायुशददाभ्यामविशेषविशेपाभ्यां वायुरेवाभिधीयत इति संवत्सरादूर्व वायुमेवाभिगच्छेत् । कौषीतकिनां वायुलोकशब्दश्चा- मिलोकशब्दवद्वायुश्चासौ लोकश्चेति व्युत्पत्त्या वायुमेवाभिधत्ते। वायुश्च देवानामावासभूत इत्यन्यत्र श्रूयते- 'योऽयं पवत एषः देवानां गृहाः' इति ॥२॥ पापधिफरणं समासम् (3) •By that he ascends up, he comes to Aditya' (Br. 5-10-1) - Therefore, Devaloka and Väyu find a place prior to Aditya and after Samvatsara.-- There this is being considered - Are Devaloka and Váyu two different entities which a wise one should go to in any order he pleases, or should he go to Vāyu being the Devaloka, after Samvatsara, they being not different entities? What proper? They being different entities, on account of these being well-known. And when they are regarded as different entities, on account of the word Urdhra and the ablative casc, both finding a place in the order of the śruti in between Simvatsara and Aditya, and on account of the absence of any special factor - This (prima facie view ) being reached, that (the wise one should go ) as he pleases - - This is stated (in reply) - Vāyumabdāt - One should go to Vāyu after Samvatsara Whence? Because Vāyu alone is pointed out Aviseşaviśeşābhyām - both generally and particularly. The word Devaloka also in the form of the world of the Gods denotes Vāgu not particularly, that is, generally. The word Väyu in He comes to Vāyu; there for him, he' (Br. 5.10.1) denotes Vāyu specifically. So, because by the words Devaloka and Vāgugeneral and particular, Vāyu alone is denoted, so, one should go to Vāyu alone after Saṁvatsara. And in the case of the Kausitakins, the word Vāyuloka like the word Agniloka denotes Vāyu himself by virtue of the exposition-Vāyu, that is, the Loka. And elsewhere it is mentioned in the Śruti that Väyu is the residence of the Gods, "This one who purifies, he is the household of the Gods. 1121 Here ends the Vagvadhikarara (2) .

·१०२३] ब्रह्मसूत्र-४३३ [ Part 527 तडितोधि वाणः संबन्धात् ।। ३ ।। (अधिकरण ३, सू ३) [527] कौपीतकिनां ‘स एन देश्यान पन्थानमापद्याग्मिलोकमागच्छाति स पायुलोक स करुण लोक स आदित्यलोक स इन्द्रलोफ स प्रजापतिलोक स मह्मलोक्म्' (कौ १३) इत्यत्राप्तिलोकस्याचि पर्यायत्वेन प्राथम्यमविगीतम्, वायोश्च संवासरादूर्ध्व निवा उक्त । आदित्यस्याप्यत्र प्राप्तपाठकमवाधेन 'देवलोकादादित्यमादित्याच दमसम्' (वृहा२।१५) इति वाजसनेयकोक्तश्रुतिस्मादेवलोकशब्दाभिहिताद्वायोरुपरि निवेश सिद्धः। इदानी वरुणेन्द्रादिपु चिन्ता प्राप्ता। किमेते वरुणादयो यथापा बायोरूर्व निवेशयितन्या, आहोस्थिद्विशतोऽधि ? इति विशये, आर्चि प्रभृतिषु सर्वेषु 'अषिोऽह, (छा ।।१५।५ ५।१०।१, ६।२।१५) इत्यादि श्रुतिकमोपरोधाद्विद्यत परस्ताच Beyond Lightning Varuna an account of connection ॥3॥ (Adhiharana 3 Sūtra 3) [527] In the case of the Kausitakins in (the passage) Having reached this Devazāna path, he comes to Agniloka he to Vāyuloka, he to Varunaloka he to Āditjaloka he to Indraloka he to Prajāpatiloka lie to Brahma'oka (hau 13) Agniloka being a synonym for Arcis, its being the first is not objectionable And the inclusion of Vāyu after Samvatsara has been mentioned And bere in the case of Aditya also, there being a contradiction of the order of recital in • From the Devaloka to Aditya, from Aditya to the Moon.' (Br 6215) the inclusion after Vāyu denoted by the word Devaloka on the strength of the order of recital mentioned by the Sruttof the Vajasa nejakas has been established Now is coming up the consideration in respect of Varuna, Indra etc Have those – Varuna and others - got to be given a place after Vāyu in accordance with the recital, or after Lightning? — This being the doubt -- (it may be argued ) - On account of the isolation of the order in the Sruti Viz • From Areas to Day' (Cha 4 155,510 1. Br62 15) (obtaining ) tu all (passages) beginning with Arcis, and on account of the statement in the Sruti of the Lightning man taking one to Brahmın in (the pissage) ·Para 527]] श्रीभाष्यम् [१०२४ तत्पुखोऽमाना स एनान्ब्रह्म गमयति' (छा ।१५।५, १।१०।२) इति विद्युत्पुरुषस्य ब्रह्मगमयितृत्वश्रवणाच्च सर्वत्रायकाशाभावेनाप्राप्ती चोपदेशावयायावश्य कस्यचिद्वाध्यत्वे पाउम्भानुरोधेन वायोरनन्तरं वरुणो निवेशयितव्यः। वाय्यादित्ययो कमस्य बाधितत्वेनेन्द्रप्रजापती अपि ह्यनेव निवेशयितव्याविति प्राप्ते, उच्यते-तडिताऽधि वरुण, इति। वरुणस्तावद्विद्युत उपरिष्टान्निवेशयितव्य.। कुत ' संबन्धात् । मेघो दरवर्तित्वाद्विद्युतो हि वरुणेन संबन्धी लोकवेदयो. प्रसिद्धः। एतदुक्तं भवतिवरुणादीनामुपदेशावयाय क्वचिन्निवेशयितव्यत्वे सति पाठ- क्रमादर्यक्रमस्य बलीयस्त्वाद्विद्युतोऽधि वरुणो निवेशयितव्य । ततश्चामानवस्य गमयितृत्वं व्यवधानसहमित्यवगम्यते । तस्य च व्यवधानसहत्वादिन्द्रादेश्वोपदिष्टस्यावश्यं निवेशयितव्यस्य वरुणादुपर्यपदिष्टत्वादागन्तूनामन्ते निवेशयितव्यत्वाच्च वरुणादुपरीन्द्रादिनिवेशयितव्य इति ॥३॥ वरुणाधिकरण समाप्तम् (३) आतिवाहिकास्तलिङ्गात् ॥ ४॥ (अधिकरण ४, सू ४-५) tion That non-human Person, he takes these to Brahman' (Chh 4 155:5102) beyond the Vidyut, there being no room anywhere, no place is there for them (Varuna etc,) in order that the teaching might not be useless, Varuna has got to be given a place after Vāyu in accordance with the order of recital, there being necessarily a contradiction of some one, and because the order of Vāyu and Aditya is also contradicted, Indra ard Prajapati also have got to be given a place here itself -- This (prima facie view) being reached, it is stated (in reply)-Taditodhi Varunah - Varuna has got to be given a place beyond (after ) Lightning. Whence ? Sambandhāt -On account of the connec- On account of the Lightning residing in the interior of the clouds its connection with Varuna is indeed well-known in the world and in the Vedas This is what is intended to be said - When Varuna and others have got to be given a place somewhere in order that the instruction (in the Sruti) should not be useless the order of purport being more powerful than the order of recital, Varuna has got to be given a place after Lightning From tbat, it is apprehended that the non-human being the leader involves a break, and because that involves a break and as Indra and others mentioned have got to be given a place being mentioned after Varuna and as others not mentioned specifically have got to be given a place at the end, Indra and others have got to be included after Varuna || 3 || Here ends the Varunādhikarana (3) The guides, on account of the characteristics of them ||4|| (Adhikarana 4 Sutras 4 5) ·१०२५] ब्रह्मसूत्र-४.३.४ [ Para 528 [528] इदमिदानी चिन्त्यते-किमचिराइयो मार्गचिह्नभूताः, उत भोगभूमयः, अथ वा विदुषां ब्रह्म प्रेप्सतामतिवोढारः । इति । किं तावद्युक्तम् । मार्गचिह्नभूता इति। कुतः उपदेशस्य तथाविधत्वात् । दृश्यते हि लोके ग्रामान्प्रति गन्तगामेवंविधो देशिकैरुपदेशः इतो निष्कम्यामुकं वृक्षममुका नदीममुकं च पर्वतपार्श्व गत्यामुळे ग्रामं गच्छ - -इति । अथवा भोगभूमय एताः स्युः, कालविशेषतया प्रसिद्धानामहरादीनां मार्गचिह्नत्वानुपपत्तेः, अन्यस्य च मार्गचितभूतस्यैतेपामनभिधायित्वात् । भोगभूमित्वं च 'एत एवं लोका यहोरामाण्पर्धमासा मासा सतरः संवत्सराः' इत्यहरादीनां लोकत्ववचनादुपपद्यते । अत एव च कौपीतकिनः 'अग्निलोकमागच्छति (को. ११३) इत्यादिना लोकशब्दानुविधानेनाचिरान्पिठन्तीति । एवं प्राप्ते, ब्रूमः- आतिवाहिका, इति । विदुपामतियाहे परमपुरुषेण नियुक्ता आतिवाहिका देवताविशेषा एतेऽचिरादयः । कुतः ? तल्लिङ्गात् - अतिवहनलिङ्गात् । अतिवहनं हि गन्तृणां गमायतृत्वम् । - 'तत्पुरुषोऽमानवः स एनान्ब्रह्म गमपनि' (छा. १।१५।५, ५।१०।२) [528] Now, this is being considered-Are Arcis and others sign-posts on the way, or are they the places of enjoyment, or are they the guides for the wise ones desirous of teaching Bralıtan? What then proper? Sign-posts on the way. Whence? On account of the instruction being of that natures: for, it is seen in the world, that in the case of travellers to towns, there is this kind of instruction by the instructors — Having gone out of this, going to a particular tree, a particular river, a particular hill-side, go to the particular cown. Or, these may be the places of enjoyment, on account of the impropnety of day etc., which are well-known as meaning a particular period of time, being the signposts on the way, and on account of these not denoting any other thing which is a sign-post. And their being the place for enjoyment is appropriate on account of day etc., being mentioned as Lokas in (the passage). These alone are the Lokas what are day's and nights, fortmights, months, seasons, years, For this very reason, the Kausitakins read Arcis etc.. as connected with the word Loka in (the passage) • He comes to Agriloka' (Kau. 1-3) etc. This (prima facie view) being reached, we say (in reply)- Ativahikah - These, Arcis and others, are particular deities, the guides appointed by the highest Puruşa for guiding the wise ones. Whence? Talliúgāt - on account of the characteristic of guiling: for, Ativahan means making tlic goers go. And that being mentioned in the Sruti in the concluding portion in 'That non-human Person, he takes these to Brahman' (Clia.+15.5:5.10.2) ·Parn 528 ] श्रीभाष्यम् [१०२६ इत्युपसंहारे श्रूयमाणं पूर्वपामप्यविशेपश्रुतानां स एव संबन्ध इति गमयति । ववन्ति चाचिरा- दयः शब्बा अचिराद्यात्मभूतानभिमानिदेवताविशेपान 'तं पृथिव्यबवीत्' (तै सं १६०२) इतिवत् ॥४॥ यद्येवम् 'तत्पुरुषोऽमानवः स एनान्यह्म गमयति' (छा ४।१५।५, ५।१०।२) इति वैद्युतस्यैव पुरुषस्य ब्रह्म प्रति गमयितृत्वश्रुतेवियुतः परेषां वरुणादीनां कथमातिवाहिक- त्वेनान्वयः । इत्यत आह- वैद्युतेनैव ततस्तच्छ्रुतेः ॥५॥ ततो विद्युत उपरि वैद्युतेनामानवेनैवातिवाहिकेन विदुपामाब्रह्मप्राप्ति गमनम् । कुतः ? तच्छ्रुतेः- ‘स एनान्ब्रह्म गमयति । (छा. ४।१५।५ ५।१०।२) इति तस्यैव गमयितृत्वश्रुतेः । वरुणादयस्त्वनुग्राहका इति तेषामप्यातिवाहिकत्वेनान्वयो विद्यत एव ॥५॥ आतिवाहिकाधिकरणं समाप्तम् (४) - points out that the same connection exists in the case of the preceding ones also, mentioned in a general way, by the Sruti. And the words Arcis etc. do denote the particular supervising deities which are the souls (i.e masters ) of Arcis and others, like *The Earth said to him (Tai. Sain.56-2) 1411 If it is so, because, (in the passage) • That non-human person, he takes these to Brahman' (Cha.4.15.585.10.2) only the man belonging to Lightning is mentioned as the guide towards Brahman, how can there be the connection as guides in the case of Varuna and others that come after Vidyut? - Therefore, says (the Sutrakāra 10 reply) By (the non-human being) belonging to the Lightning, after that, on account of the Sruti to that effect. 11511 Tatah - After that, after Lightning. Vaidyutena -- by the non-bumin guide himself belonging to Lightning there is the march of the wise upto the acquisition of Brahman. Whence? Tatchſuceh -- In the Śruti he alone is mentioned as the guide in • He takes these to Brahman.' ( Chố, 4+ 5+5; 5102) Because Varuna and others do oblige, there does exist their connection also as guides 115 11 Here ends the Atvāhikadhikarana (4) ·१०२७] ब्रह्मसून-४.३७ [ Para 529 कार्यं वादरिरस्य गत्युपपत्तेः ॥६॥ (अधिकरण ५, सूत्राणि ६-१५) [529] अचिरादिनैव गच्छति विद्वान्, अचिरादिरमानवान्तश्च गण आति- वाहिको विद्वांसं ब्रह्म गमयतीत्युक्तम् । इदमिदानी चिन्त्यते-किमयमचिरादिको गणः कार्य हिरण्यगर्भमुपासीनालयति, उत परब्रह्मोगासीनानेव, अथ परब्रह्मोपासीनान्मत्यगात्मानं ब्रह्मात्म- कतयोपासीनांश्च ? इति विशये कार्यमुपासीनानेव गमयतीति वाइरिराचार्यों मन्यते । कुतः ? अस्य हिरण्यगर्भमुपासीनस्यैव, गत्युपपत्तेः । न हि परिपूर्ण सर्वज्ञ सर्वगतं सर्वात्मभूतं परं ब्रह्मोपासीनस्य तत्माप्तये देशान्तरगतिरुपपद्यते, प्रातत्वादेव । नित्यप्राप्तपरब्रह्मविषया- विद्यानिवृत्तिमात्रमेव हि परविद्याकार्यम् । कार्य तु हिरण्यगर्भरूपं ब्रह्मोपासीनस्य परि च्छिन्नदेशवर्तिप्राप्यप्राप्त्यर्थ गमनमुपपद्यते। अतोऽचिरादिक आतिवाहिकगणस्तमेव नयति ॥६॥ विशेपितत्वाच ॥ ७॥ 'पुरुयोऽमानः स एत्य मह्मलोकानगमयति' (कृ. ६।२।१५) To Hiranyagarbha (Karya)-so Badari, because the course (to him) of this one is appropriate ||6|| (Adhikarana 5, Sūtras 6-15) [529] It has been stated that the wise one goes by the Arcirādi path alone, that the host, beginning with Arcis and ending with the nonhuman being - the guide - takes the wise one to Brahman - Now this is being considered -- Does this host beginning with Arcis take the worshippers of the Kārya Huangagacbha, or only the worshippers of the Higbest Brahman, or the worshippers of the Parabrahman, and the worshippers of the inmost Atman having Brahman as the Atman? - Such a doubt being there, the preceptor Bādari thinks that he leads the worshipper, of the Karya (Brahman) alone. Whence? On account of the propriety of going in the case of this one alone, who is tlie worshipper of Hiranyagarbha. Not, indeed, in the case of the worshipper of the Highest Brahman which is perfect allround, omniscient, all-pervading, the Atman of all, is appropriate going to another region for attaining to it; for, that is already attained - For, the purpose of the Highest Vidyā is just the removal alone of Avidyā pertaining to the Highest Brahman which is already always secured. But in the c!e of one who worships the Kārya, Brahman of the form of Hirany252-52, soing is justified for the sake of securing something that is to ba 21, abiding in a limited region. Therefore, the host of guides bezisning Arcis takes him (to Hiranyagarbha) alone ||61॥ And on account of being specified 07: In (the passage) 'A non-human person:-he coming. ketize) to Brakrelokas (B.C2-15) १२९ ·Para 529] श्रीभाष्यम् [२०२८ इति लोकशब्देन बहुवचनेन च लोकविशेषवर्तिनं हिरण्यगर्भमुपासीनमेवामानवो गमयतीति विशेष्यते । किं च 'प्रजापतेः सभां वेदम प्रपद्ये' (छा. ८१४१) इति कार्यस्य हिरण्यगर्भस्य समीपगमनमर्चिरादिना गतोऽभिसंधत्ते ॥७॥ नन्वेवम् 'तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयति' (छा. ४।१५।५, ५।१०।२) इत्ययं निर्देशो नोपपद्यते । हिरण्यगर्भनयने हि स एनान्ब्रह्माणं गमयतीति निर्देष्टव्यं स्यात् । अत आह- सामीप्यात्तु तद्यपदेशः ॥ ८॥ 'यो ब्रह्माणं विदधाति' (थे. ६.१८) इति हिरण्यगर्भस्य प्रथमजत्वेन ब्रह्मसामीप्यात्तस्य ब्रह्मशब्देन व्यपदेश इति गत्यनुपपत्ति विशेषणादिभिरुक्कैर्हेतुभिर्निश्चीयत इत्यर्थः ॥ ८॥ [530] अथ स्यात् - अचिरादिना हिरण्यगर्भप्राप्ती 'एष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्त नावर्तन्ते' (छा. ४११५६) by the word Loka and the plural number is specified that the non-human being takes only the worshipper of Hiranyagarbha for residing in a particular world. Furthermore in •I reach the palace, the assembly-hall of Prajapati' (Cha. 8.14.1) (is stated that the going near the Kārya Hiranyagarbha, one proceeding by the Arcirādı (path) accomplishes ॥7॥ I say (says the objector ), the reference That non-human person, he takes these to Brahman' (Cha.4.15.53 5.10.2) in that casc, would not be appropriate; for, if he is to be taken to Hiranyagarbha, it should have been said --- he takes these to Brahmadeva -- So says the Sütrakāra ) But on account of proximity, that reference 118 !! [530] Because Hiranyagarbha is the first-born, (as) in . IVho creates Brahmadeva' (Sve. 6-18) he is near Brahman, so there is the reference to him by the word Brahman,--this is ascertained by the aforesaid logical reasonings qualified by the impossibility of going ctc., this (is) the sense ||8|| Now it may be (objected)—when one has reached Hiranyagarbha by the Arcirādi path, the rcference to non-return owing to the acquisition of immortality is inappropriate in the passages ) • This (is) the path of the Gods, the path of Brahman. those proceeding by this do not revolva about this human whirlpool. (Cha. 4.15.6) ·। १०२९] ब्रह्मसूत्र-४.३.१० [Pars 530 'तपोर्यमापन्नमृतत्यमेति' (का. ६११६; छा. ८६६) इत्यमृतत्वप्राप्त्यपुनरावृत्तिव्यपदेशो नोपपद्यते, हिरण्यगर्भस्य कार्यभूतस्य द्विपरार्धकालाव- साने विनाशशास्त्रात । 'मा ब्रह्मभुवनालोकाः पुनरावर्तिनोऽर्जुन' (गीता ८1१६) इति वचनाद्धिरण्यगर्भ प्राप्तस्य पुनरावृत्तेरवर्जनीयत्यादिति । तबाह- कार्यात्यये तदध्यक्षेण सहातः परमभिधानात् ॥९॥ कार्यस्य ब्रह्मलोकस्यात्यये तदध्यक्षेण हिरण्यगर्भणाधिकारिकेणावसिताधिकारेण विदुपा सह स्वयमपि तत्राधिगतविद्योऽतः कार्याब्रह्मलोकात्परं ब्रह्म प्राप्नोतीचिरादिना गत. स्यामृतत्वप्राप्त्यपुनरावृत्त्यभिधानात् 'ते मालोके तु परान्त काले परामृतात्परिमुच्यन्ति सर्वे' (म. ना. १२६३) इति वचनाचावगम्यते ॥९॥ स्मृतेश्च ॥१०॥ स्मृतेश्चायमर्थोऽवगम्यते 'बह्मणा सह ते सर्वे संप्राप्त प्रतिसंचरे । परस्पान्ते कृतात्मानः प्रविशन्ति परं पदम् ॥' (कूर्म. पू१२१२६९) Going up by that, he attains to immortality (Ka.6-16; Chā.8.6.6) --because the Šāstra describes the destruction of Hiranyagarbha, the Kārya, at the end of the period of two Parārdhas; on account of the statement in The worlds right up to the world of Braliman do reolve again, (0) Arjuna' (Gita 8-16) returning again in the case of him who has reached Hiranyagarbha is unavoidable-There says (the Sutrakāra)- At the destruction of the Kārya (Brahmaloka ) along with the presiding officer, beyond that on account of the statement 190 At the destruction of the Kārya, viz. the world of Brahmadeva, Tadadhyaksena - by Hiranyagarbha, the officer-in-charge whose office comes to an end, along with the wise one, himself also having secured enlightenment there, secures the Highest Brahman from this Kārya Brahmaloka -- this is known from the mention of non-return on securing immortality in the case of one who, bas gone by the Arcirädi path, and also from the statement in But all of them 112 the Brahmaloka at the time of the Horld-dissolution,-they are liberated, harng attained, to the Great Immortal (Brahman) (Ma. Na. 12.3) 119॥ And on account of the Smrti || 101 And on account of the Smſti, this meaning is apprehended- ' All of them clong with Brahman, when dissolutions imminent, with their selres purified, enter the fughest place at the end of the high (Kurma. Ph. 12-269) ·Para 530] श्रीभाप्यम् [१०३० इति । अतः कार्यमुपासीनमेवाचिरादिको गणो नयतीति चादरेर्मतम् ॥१०॥ [531] अत्र जैमिनिः पक्षान्तरपरिग्रहेण प्रत्यवतिमते । परं जैमिनिमुख्यत्वात् ॥ ११ ॥ परं ब्रह्मोपासीनानचिरादिनयतीति जैमिनिराचार्यों मन्यते । कुतः ? मुख्यत्वात् 'तत्पुरुषोऽमानयः स एनान्ग्रह्म गमपति' (छा ४।१५।५, ५/१०१२) इति ब्रह्मशब्दस्य परस्मिन्नेव ब्रह्माणि मुख्यत्वात् । प्रमाणान्तरेण कार्यत्वनिश्चये सत्येव हि लाक्षणिकत्वं युक्तम् । न च गमनानुपपत्तिः प्रमाणम्, परस्य ब्रह्मणः सर्वगतत्वेऽपि विदुपो विशिष्टंदेशगतस्यैवाविद्यानिवृत्तिशास्त्रात् । यथा हि विद्योत्पत्तिर्वर्गाश्रमधर्मशौचाचारदेश- कालाद्यपेक्षा 'तमेत वेदानुपचनेन' ( ४१४॥२२) इत्यादिशास्वादवगम्यते, तथा निःशेषाविद्यानिवर्तनरूपविद्यानिप्पत्तिरपि विशिष्टदेशगति- सापेक्षेति गतिशास्त्रावगम्यते । विदुप उकान्तिप्रतिपेधादि तु पूर्वमेव परिहतम् । यतु ब्रह्मलोकान्' (६।२।१५) इति लोकशब्दबहुवचनाभ्यां विशेषणात्कार्यभूतहिरण्यगर्भप्रतीतिरिति, तदयुक्तम्, निषाद Therefore, the host Arcirādı etc., leads on the worshipper of the Kārya alone. This is the view of Bādari. #10 11 [531 ) Here Jalmını stands up. championing another view- The Highest, (says ) Jaimini, on account of that being the primary (sense) || 11 ।। The preceptor Jaimıni thinks that Arcırādı takes the worshippers to the Highest Brahman. Whence? Mukhyatvāt-in (che passage ) That non-human person, he takes these to Brahman' (chā. 4.15-5.5-10-2) the word Brahman is used in the primary sense, the Highest Brahman itself, for, only when the nature of the Kārya is ascertained by another means of proof, a metaphorical use would be proper. The impossibility of going, again, cannot be the means of proof. Although the Highest Brahman is allpervading, the Sāstra speaks of the cessation of Avidyā in the case of the wise one gone to a particular region alone. For, just as the rise of Vidyā standing in need of the duties of the castes and the Asramas, purity, good conduct place, time, etc., Is apprehended from the Sastra- • To him, this one, in conformity with the teachings of the Veda' (Br.41422) --in the same way that the production also of Vidyā of the form of the conplete turning away of Avidyā is dependent upon going to a particular region, is apprehended from the Šāstra describing (that) going. The denial of going out etc, in the case of the wise one, has already been refuted. As to the contention ) again, that on account of being qualified by the word Loka and the plural number thereof, there is the apprehension of Hiranya- ·१०३१] ब्रह्मसूत्र-४.३.१३ [ Para 532 स्थपतिन्यायेन ब्रह्मैव लोको ब्रह्मलोक इति कर्मधारयस्यैव युक्तत्वात् । अर्थस्य चैकत्वे निश्चिते बहुवचनस्य,अदितिः पाशानितिबदुपपत्तेः । परस्य ब्रह्मणः परिपूर्णस्य सर्वगतस्य सत्य- संकल्पस्य स्वेच्छापरिकल्पिताः स्वासाधारणा अप्राकृताच लोका नात्यन्ताय न सन्तीति श्रुतिस्मृतीतिहासपुराणप्रामाण्यात् ॥ ११ ॥ दर्शनाच्च ॥१२॥ दर्शयति च श्रुतिर्मूर्धन्यनाड्या निर्गत्य देवयानेन गतस्य परब्रह्मप्राप्तिम् एष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरूपसंपद्य स्पेन मेणाभि- निष्पद्यते' (छा. ८३४) इति ॥१२॥ [532] यदुक्तम् 'प्रजापतेः सभां वेश्म प्रपद्ये' (छा. ८1१४११) इत्यचिरादिना गतस्य कार्ये प्रत्यभिसंधिदृश्यत इति, तत्रोत्तरम्- न च कार्ये प्रत्यभिसंधिः ॥ १३ ॥ न चायं प्रत्यभिसंधिः कार्ये हिरण्यगर्ने, अपि तु परस्मिन्नेव ब्रह्मणि । वाक्यशेपे garbha, the Kārya, - that (is) not proper. Because here it is proper to tako the compound only as Karmadhāraya (to be explained) as, Brahmaloka --Brahman itself, the Loka, after the maxim of 'Nisada, the chief.' And when the matter is ascertained to be one, the plural number can be accounted for, as being on par with -Aditi, fetters. On account of the authority of Sruti, Surti, Itibāsa and Purāna in the case of the Highest Brahman which is all-perfect, all-pervadıng, with thoughts fulfilled, it 19 not that the worlds imagined at its will, peculiar to itself, and extraordinary, exist not at all. 11 11 11 And on account of the Sruti 11211 And the Śruti refers to the acquisition of the Highest Brahman by one gone by the Devayāna path, having gone out by the head - Nadi in (the passage) This one, Samprasada, having risen up from this body, hanng gone unto the highest Jyotis, attains to his own nature (Chā. 8.3.4) ॥12॥ [532] As to the statement-ia I reach the palace, the assembly-hall of Prajapati'' (Cha.8.14.1) there is seen the aim towards the Kārya, of one who has gone by the Arcirādi path, there is the answer - Not, indeed, towards the Kārya, the aim 11 13 11 Not, indeed, is this aim at the Karya - Hiranyagarbha, but towards the Highest Brahman alone, because in the remaining passage ·Para 532] श्रीभाष्यम् [१०३५ 'यशोऽहं भवामि माह्मणानाम्' (छा. ८११४१) इति तस्याभिसंधातुः सर्वाविद्याविमोकपूर्वकसर्वात्मभावाभिसंधानात् । अश्व इय रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य । धूत्वा शरीरमकृत कृतात्मा ब्रह्मलोकमभिसंभवामि॥' (छा. ८११३६१) इत्यभिसंभाव्यस्य ब्रह्मलोकस्याकृतत्वश्रवणात, सर्ववन्धविनिर्मोकस्य च साक्षाच्ट्रवणात् । अतःपरमेव ब्रह्मोपासीनमचिरादिरातिवाहिको गणो नयतीति जोमिनेर्मतम् ॥१३॥ [533] इदानी बादरायणस्तु भगवान्स्वमतेन सिद्धान्तमाह- अप्रतीकालम्बनान्नयतीति वादरायण उभयथा च दोपात्तत्क्रतुश्च ॥ १४॥ अप्रतीकालम्बनान् - प्रतीकालम्बनव्यतिरिक्तानयत्यचिरादिरातिवाहिको गण इति भगवान्वादरायणो मेने । एतदुक्तं भवति •कार्यमुपासीनानयतीति नायं पक्षः संभवति । पर- मेवोपासीनानित्ययमपि नियमो नास्ति । न च प्रतीकालम्बनानपि नयति, अपि तु ये परं ब्रह्मो- पासते, ये चात्मानं प्रकृतिवियुक्तं ब्रह्मात्मकमुपासते तानुभयविधानयति । ये तु ब्रह्मकार्यान्तर्भूत नामादिकं वस्तु देवदत्तादिपु सिंहादिदृष्टिवब्रह्मदृष्टया केवलं वा तत्तद्वस्तूपासते न तात्रयति । . I am the glory of the Brāhmaṇas' (Cha. 8.14-1) there is the reference to being the Ātman of all in the case of the meditator, preceded by freedom from all Avidyā, and on account of the Brahmaloka to be reached, being referred to as not being something effected, and on account of the freedom from all bondage being mentioned directly in the Sruti in Shaking off sin, like a horse, the (mane-) hair, getting out, like the Moon from the mouth of Rahu, shaking off the body, not the effect, with the Alman cleansed, I go unto Brahmaloka' (Cha. 8.13.1) Thus, the view of Jaimini is that the guide - host, Arcirada takes along the worshipper to the Highest Brahman itself ॥13॥ [533] Now again His Holiness Bādarāgana states the conclusion according to his own view It takes those not clinging to the symbols – so Bādarāyana, on account of the blemish in both ways, and that aim ॥14॥ Apratikālambanān-other than those who cling to the symbols-Nayati, the guide - host Arcirādi takes - so His Holiness Bādarāyana thought. This is what is meant to be said. This view, that (Arcırādi) carries the worshippers to the Kārya, is not possible; neither is there the rule that it carries the worshippers to the Highest alone; nor again does it carry even those clinging symbols; but those who worship the Highest Brahman and those who worship the Ātman divested of the Prakſti having Brahman as the Atman-it carries those of hoth kinds. Those again, who worship things like Name etc., that are included in the effects of Brahman by the superimposition of Brahman, to ·- नमस्त्र- [ Para 533 अतः, परं ब्रह्मोपासीनानात्मानं च प्रकृतिवियुक्तं ब्रह्मात्मकमुपासीनानयतीति । कुतः? उभयथा च दोपाव-कार्यमुपासीनानयतीति पक्षे 'अस्माच्छरीरात्समुत्थाय परं ज्योतिरूपसंपद्य' (छा. ८३४, ८११२३३) इत्यादिकाः श्रुतयः प्रकुप्येयुः। परमेयोपासीनानिति च नियमे' 'तद्य इत्यं विदुर्ये चैमेऽरण्ये श्रद्धा तप इत्युपासते तेऽषिमभिराभान्ति' (छा. ५१०११) इति पञ्चाग्निविदोऽचिरादिगणो नयतीति श्रुतिः प्रकुप्येत् । अत उभयस्मिन्नपि पक्षे दोषः स्यात् । तस्मादुभयविधानयतीति । तदेताह - तत्क्रतुश्च, इति । तत्कतुः तथोपासीनस्तथैव प्राप्नोतीत्यर्थः 'यथानुरस्मिलोके पुरुषो भवति तथेतः प्रेत्य भवति' (डा. ३११४११) तं यथा यथोपासीत, इति न्यायाद, पञ्चाग्निविदोऽप्यनिरादिना गतिश्रवणाचि- रादिना गतस्य ब्रह्मप्राप्त्यपुनरावृत्तिश्रयगाच । अत एव तत्कतुन्यायात्प्रकृतिविनिर्मुक्तब्रह्मा- स्मकात्मानुसंधानं सिद्धम् । नामादिप्राणपर्यन्तमतीकालम्बनानां तूभयविधथुतिसिद्धोपासना- like the superimposition of the lion etc., upon Devadatta etc., or merely those various entities-it does not take them. Therefore, it takes those who worship the Highest Brahman and worship tha Atman divested of Prakyti, having Brahman as the Atman. Whence ? Ubhagacha ca dosāt - there being a blemish in both the cases In the view vix, it takes the worshippers of the Kārya, the Śruti-passages Having risen up from this body, has gone mo the highest Jyotish (Cia..3.4; 8-123) etc., would be taking offence,) violated. And if there be the rule (it takes) those who worship only the highest Brahman, the Sruti-passage saying that the Arcírādi-host takes the knowers of the Five-fires in • Then those who thus, and thesc s'ho llorship Sraddha as Tapas in the forest, they go on to Arcus' (Ch. 5-10-1) would be violated. Therefore, there would be a blemish in both the views. Therefore, it takes these both kinds of worshippers. All this (the Sutrakara) says by Tatkratusca - Tatkratuh - worshippiog in that way, that is to say, he acquires that same, in accordance with the maxim - As in what way one worships, in Of what will a person becomes in this srorld, so he becomes after hating departed from here. (Chì, 3+1;-1) -on account of the mention in the Śruti about the knower of the Five-fires going by the Arciradi path, and on account of the mention in the śruti of the acquisition of Brahman and non-return by on: gone by the Arcirādi path Por this very reason, in accordance with the maxim about one's own will, it is established that there is the meditation on thc Atman having Brabacan as his Atman, divested of Prakyti. In the case of ttcse clinging to the sya bols, beginning with Name and ending with Prânz, however, there does not exist going by the Arcirādi path, nor the acquisition of Brahman on account of the ·Para 533] श्रीभाप्यम् [१०३४ भावादचिन्मिश्रोपासने तत्कतुन्यायाचाचिरादिना गतिर्ब्रह्मप्राप्तिश्च न विद्यते॥१४॥ तमिमं विशेपं श्रुतिरेव दर्शयतीत्याह- विशेपं च दर्शयति ॥१५॥ 'यावन्नाम्नो गतं तत्रास्य यथा कामचारो भवति' (छा. १५) इत्यादिका श्रुतिर्नामादिमाणपर्यन्तमतीकमुपासीनानां गत्यनपेक्षं परिमितफलविशेपं च दर्श- यति। तस्मादचिन्मिनं केवलं वा चिद्वस्तु ब्रह्मदृष्टया तद्वियोगेन च य उपासते न तान्नयति अपितु परं ब्रह्मोपासीनानात्मानं च प्रकृतिवियुक्तं ब्रह्मात्मकमुपासीनानातिवाहिको गणी नयतीति सिद्धम् ।। १५॥ कार्याधिकरणं समाप्तम् (५) इति श्रीभगवद्रामानुजाचार्यविरचिते शारीरकमीमांसाभाव्ये चतुर्थाध्यायस्य तृतीयः पादः। ................... absence of the two-fold worship established in the śruti, and on account of the maxim - in accordance with the will-If there is the worship of Cit - mixed || 1411 And this same particular feature, the Sruti itself points out--so says (the Sūtrakāra ) -- And (the Sruti) shows the particularity | 151 And the Śruti-passage "There as far as the Name goes, there he has movement at will' (Cha. 7-1-5) etc., points out in the case of the worshippers of symbols, beginning with Name and ending with Prāņa, a specific limited fruit, no need for a movement. Therefore, those who worship the Acit-mixed or the pure Cit entity by the superimposition of Brahman or without that it does not take them, but on the other hand, the guide-host takes the worshippers of the Highest Brahman and the worshippers of Ātman divested of Prakſti, having Brahman as his Atman - this is established ॥15॥ Here ends the Karyadhikarana (5) Here ends the Third Quarter of the Fourth Chapter in the Commentary on the Säriraka-Mumarsā composed by the Illustrious Revered Rāmānuja. ....................

·, चतुर्थाध्याये चतुर्थः पादः। संपद्याविर्भावः स्वेनशब्दात् ॥१॥ ( अधिकरण १, सूत्राणि १-३) [534] परं ब्रह्मोपासीनानामात्मानं च प्रकृतिवियुक्तं ब्रह्मात्मकमुपासीना- नामचिरादिना मार्गणापुनरावृत्तिलक्षणा गतिरुक्ता । इदानी मुक्तानामैश्वर्यप्रकारं चिन्तयितु- मारमते- इदमाम्नायते 'एषमेवेष संपप्तादोऽस्माच्छरीरात्समुत्याय परं ज्योतिस्पसंपद्य स्वेन रूपेणा- भिनिष्पद्यते (छा. ८११२३) इति । किमस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपन्नस्य देवादिरूपवत्साध्येन रूपेण संबन्धोऽनेन वाक्येन प्रतिपायते, उत स्वाभाविकस्य स्वरूपस्याविर्भाव ? इति संशये, साध्येन रूपेण संवन्ध इति युक्तम्, अन्यथा ह्यपुरुषार्थावबोधित्वं मोक्षशास्त्रस्य स्यात, स्वरूपस्य स्वतोऽपुरुषार्थत्वदर्शनात् । न हि सुपुतौ देहेन्द्रियव्यापारेपूपरतेषु केवलस्यात्मस्वरूपस्य FOURTH QUARTER OF THE FOURTH CHAPTER Manifestation on the merging. on account of the word Svena ||1|| (Adhikarana 1. Sutras 1-3) [534] In the case of the worshippers of the Highest Brahman and the worshippers of Atman with Brahman as the Ātman, divested of Prakſti. going by the Arcirädi path characterised by non-return has been spoken of. Now he (the Sūtrakāra ) starts considering the mode of overlordship in the case of the Released souls. This is what is stated in the śruti- Thus, verily, this Sariprasada, hanng risen up from this body, having gone unto the highest Jyotus, he attains to his own (Cha. 8.12.3) - There being the doubt — Is it propounded by this passage that there is the association of one who has attained to the highest Light on arising from this body.-association with (some) form that is to be obtained, like the form of gods etc., or the manifestation of one's own natural form? - It ( is ) proper (to hold that there is) the association of a form (yet) to be obtained: otherwise the Šāstra dealing with salvation would not be enlightening one about the highest purpose in life, on account of one's own nature by itself, not being seen to be the highest purpose in life. Not indeed. in the deepsleep-state when the operations of the body and the sense orgaas cease, is form.

·Para 534] श्रीभाष्यम् [१०३६ पुरुपार्थसंबन्धो दृश्यते । न च दुःखनिवृत्तिभावं परं ज्योतिरूपसंपन्नस्य पुरुपार्थः, येन स्वरूपाविर्भाव एव मोक्ष इत्युच्येत, स एको मह्मण आनन्दः। श्रोत्रियस्य चाकामहतस्य (ते. २४) 'रसं झेवायं लब्ध्वानन्दी भपति' (ते. २७) इत्यादिभ्यो मुक्तस्य सुखानन्त्यश्रवणात् । न चापरिच्छिन्नानन्दरूपचैतन्यमेवास्य स्वरूपम्, तच्च संसारदशायामविद्यातिरोहितं परं ज्योतिरूपसंपतस्याविर्भवतीति शक्यं वक्तम, ज्ञान- स्वरूपस्य तिरोधानासंभवात् । प्रकाशपर्यायस्य ज्ञानस्य तिरोधानं तद्विनाश एवेति हि पूर्व मेवोक्तम् । न च प्रकाशमावस्यानन्दता संभवति। सुखस्वरूपता छानन्दस्वरूपता। सुख- स्वरूपत्वं चात्मनोऽनुकूलत्वम् । प्रकाशमात्रात्मवादिनः कस्य प्रकाशोऽनुकूलवेदनीयो भवेदिति प्रकाशमात्रात्मवादिनः कथंचिदप्यानन्दस्वरूपता दुरुपपादा। स्वरूपापत्तिमात्रे च साध्ये स्वरूपस्य नित्यनिप्पनत्वादुपसंपन्नस्य 'स्रेन रूपेणाभिनिष्पद्यते' (छा. ८३३४., ८११२३३) इति वचनमनर्थकं स्यात् । अतोऽपूर्वेण साध्येन रूपेण संबध्यते। एवं चाभिनिष्पद्यत इति seen the connection of the human purpose in life, of the pure nature of Ātman. Nor again, can mere cessation of misery bé the highest purpose in life, for one who has attained to the highest Light, so that it could be said that the manifestation itself of one's form is salvation; because there is the statement in the Śruti about the infinite bliss in the case of the Released one- 'That alone is Brahman's Ananda (Blass), and of the Brāhmana, well-versed in the Vedas, not affected by longings' . For, hanng secured the Rasa alone, he becomes full of Ananda (Tai. 27) etc. Nor again is it possible to say that his own nature is sentiency itself in the form of unlimited Ānanda, and that same veiled by Avidyā in the state of Samsāra becomes manifest in one who has attained to the highest Light, on account of the absence of any veiling in the case of one whose nature is knowledge. The veiling of knowledge with light as its synonym, is nothing but the destruction of that this has already been stated. Nor again is it possible for mere Light to have the nature of Ananda; for, to have the nature of Ananda is to have the nature of happiness, and to have the nature of happiness is to be agreeable to the Atman. As for one who holds (the Ātman) to be mere Light, to whom could the light be known as favourable ? --(this being the difficulty), in the case of the one who holds that Atman is mere Light, to have the nature of Ananda can hardly be reasoned out. If the thing to be secured is merely assuming one's own nature, because one's own nature is always there attained, the statement in the śruti, about one who has gone unto (the Parajyotis) • He becomes manifest in his own nature (Cha 8-3-4; 8123) would be (sheer) nonsense. Therefore, (the released Soul) is connected with a new form to be secured And in this way, the statement is manifested (Tai. 2.8) U ·कृतः। १०३७] ब्रह्मसूत्र-४.४.२ [Para 535 वचनं मुख्यार्थमेव भवति । स्वेन रूपेणेत्यप्यानन्दैकान्तेन स्वासाधारणेनामिनिष्पद्यत इति संगच्छत इति । एवं प्राप्ते, चूमः-संपद्याविर्भावः, इति । अयं प्रत्यगात्माचिरादिना पर ज्योतिरुपसंपद्य यं दशाविशेषमापद्यते, स स्वरूपाविर्भावरूपः, नापूर्वाकारोत्पत्तिरूपः । स्वेनशब्दात स्वेन रूपेणेति विशेषणोपादानादित्यर्थः। आगन्तुकदेहपरिग्रहे हि स्वेन रूपेणेति विशेषणमनर्थकं स्यात्, अविशेषणेऽपि तस्य स्वकीयरूपत्वसिद्धेः॥१॥ [535] यत्तूक्तं स्वरूपस्य नित्यप्राप्तत्वादुपसंपद्याभिनिष्पद्यत इति वचनमनर्थ कमिति, तत्रोत्तरम् मुक्तः प्रतिज्ञानात् ॥२॥ कर्मसंबन्धतत्कृतदेहादिविनिर्मुक्तस्वाभाविकरूपेणावस्थितोऽत्र 'स्वेन रूपेणाभिनिष्पद्यते' (छा. ८॥१२॥३) इत्युच्यते । अतो नित्यप्राप्तस्यापि स्वरूपस्य कर्मरूपाविद्यातिरोहितस्य तिरोधाननिवृत्तिरत्राभि- निष्पत्तिरुच्यते । कुतः प्रतिज्ञानाद - सा हि प्रतिपाद्यतया प्रतिज्ञाता । कुत इदमवगम्यते ? - would have only the primary sense. The expression also in his own nature -does harmonise with -is manifested on account of the exclusive bliss peculiar to himself. - This (prima facie view ) being reached, we say (in reply ) - Sampadyāvirbhāvah - what particular state this inmost Atman attains to, having gone unto the highest Light by the Arcirādi path, that is of the nature of the manifestation of one's own form, (and) not of the nature of the riso of a new form. Whence? Svenasabdat - that is to say, on account of the specific statement vi:. - Svena rupena (in one's own form). If, there is the acceptance of a new body, indeed, the qualifying Svena rūpena would have no significance. And because even if there is no specific attribute, his own nature is established in him. 1111 [535] As to the statement that because one's own nature is always there, the expression-Having gone unto (the Parajyotis), becomes manifest -- is meaningless — There (18) the answer - Free, on account of the solemn declaration ॥2॥ Here (in the passage) "He becomes manifest by hus oun nature (Cha.12.3) is referred to, one stationed in his own natural form frec from association with Karnan and the body etc., caused by that. Therefore, the cessation of screening. in the case of one's own nature although always eristing (and) concealed by the Avidyā of the form of Karman, is spoken of here as manifes. tation. Whence? Pratijānāt - On account of the solemn declaration; for, that is solemnly declared as being propounded. Whence is this known ? Because, in order to propound the inmost Ātman, the matter in hand, .

·Para 535] श्रीभाष्यम् [१०३८ य आत्मा' (छा. ८१) इति प्रकृतं प्रत्यगात्मानं जागराद्यवस्थात्रितयविनिर्मुक्तं प्रियाप्रियहेतुभूतकर्मारब्धशरीर- विनिर्मुक्तं च प्रतिपादयितुम् 'एतं त्वेष ते भूयोऽनुष्याख्यास्यामि' (डा. ८९४३) इति पुनः पुनरुक्त्वा 'एवमेवेष संप्रसादोऽस्मान्छरीरात्समुत्थाय परं ज्योतिरूपसंपद्य स्पेन रूपेणाभिनिष्पद्यते (छा. १९२३) इत्यभिधानात् । अतः कर्मणा संबद्धस्य परं ज्योतिरूपसंपध वन्धनिवृत्तिरूपा विनिमुक्ति स्पेन रूपेणाभिनिष्पत्तिरुच्यते । स्वरूपाविर्भावेऽप्यभिनिप्पत्तिशब्दो दृश्यते, युक्त्यायमों निष्पद्यत इत्यादिषु ॥२॥ [536] यच्चोक्तमात्मस्वरूपस्य सुपुप्तावपुरुषार्थत्वदर्शनात्स्वरूपाविर्भाव मोक्ष- शास्त्रस्यापुरुषार्थावबोधित्वं स्यादिति कृत्वा देवाद्यवस्थावत्सुखसंवन्ध्यवस्थान्तरमातिराभि- निष्पत्तिरिति, तत्रोत्तरम् - आत्मा प्रकरणात् ॥३॥ Who the Atman' (Chi. 8•71) who is free from the three states, waking etc., and free from the body produced by the Karman which is the cause of the agreeable and the disagreeable - after having again and again stated "This one alone, verily, I shall expound again' (Cha. 8.9.3) It is mentioned Thus, venly, this one, the Samprasada having risen up from this borty, having gone unto the highest Jyotis, becomes manifest in his oun form (Cha. 8.12.3) Therefore, freedom of the form of the cessation of bondage, after attaining to the highest Light in the case of one who is tied down by the Karman, is spoken of as manifestation in one's own form. The word Abbinispatti is szen as denoting also the manifestation of one's own form, in expressions like. This sense becomes manifest by logical reasoning. ॥2॥ [536] As to what again has been said - Because in the deep-sleepstate the nature of Arman is not known as being the human purpose in life; that the śāstra dealing with salvation could not be enlightening one about the human purpose in life when one's own nature becomes manifest - considering this, Abhinispatti is the acquisition of another state connected with happiness, like the state of gods etc.;-There (is) the answer- The Atman on account of the context #3 - ·१०३९] ब्रह्मामंत्र-४.४.३ [ Para 536 स्वरूपेणैवायमात्मापहतपाप्मत्वादिसत्यसंकल्पत्वपर्यन्तगुणक इति प्रकरणादवगम्यते, 'य गात्मापहतपाप्मा पिजरो विमृत्युर्षिशोकोऽपिजिपरसोऽपिपासः सत्य- कामः सत्यसंकरसा (छा. 1) इति प्रजापतिवाक्यप्रक्रमः । इदं च प्रकरणं प्रत्यगात्मविपयमिति 'उत्तराञ्चेदाविर्भूतस्यरूपस्तु (म. सू. १३१८) इत्यत्र प्रतिपादितम् । अतोऽपहतपाप्मत्वादिस्वरूप पवायमात्मा संसारदशायां कर्माख्ययाविद्यया तिरोहितस्वरूपः परं ज्योतिरूपसंपद्याविभूतस्वरूपो भवति । अतः प्रत्यगात्मनोऽपहतपाप्म- त्वादयः स्वाभाविका गुणाः परं ज्योतिरूपसंपन्नस्याविर्भवन्ति, नोत्पद्यन्ते । यथोक्तं भगवता शौनकेनापि यथा न कियते ज्योत्स्ना मलपक्षालनान्मणेः । दोषप्रहाणान्न ज्ञानमात्मनः क्रियते तथा ॥ योदपानकरणात्कियते न जलाम्बरम् । सदेव नीयते व्याक्तिमसतः संभवः कुतः ॥ तथा हेयगुणध्वंसायबोषादयो गुणाः। प्रकाश्यते न जन्यन्ते नित्या एवात्मनो हिते॥' (शौनक-सि.प्र.) This Ātman in his own nature is known from the context, to be possessed of qualities beginning with, having the sins destroyed and ending with, having the thoughts fulfilled. 'Which Atman, having the sins destroyed, ageless, deathless, bereft of grief, bereft of hunger, urthout thirst, haring the desires fulfilled, having the thoughts fulfilled' (Chi. 87+1) -this is the introductory part of Prajāpati's speech And that this topic refers to the inmost Ātman has been propounded here (in the Sacra ) - "If on account of the later state --he has has nature mantfested' (Bra. Su. I.3.18) Therefore, this same Ātman, verily, possessed of his own nature as having the sins destroyed etc, with his own nature concealed by Avidyā known as Karman in the state of Samsara, -having gonc unto the highest Light has his own nature made manifest Therefore, the natural qualties, having the sins destroyed etc., become manifest -- not produced-in the case of the inmost Atman who has gone unto the highest Light. As has been said by His Holiness Saunaka also - 'Just as the lustre is not made (Produced) by vashing of the dust from the sem, in the same way the knowledge of the Aiman is not made (produced by the abandonment of blemishes. Just as the sky in the water is not made by the construction of a well, - what is already existent is made manifest; whence can there be the production of the non-cristent? In the same way, the qualities, enlightenment etc., brought to light by the destruction of the qualites fit to be aban. doned, not Produced: for, they are the perpetual omes in the case of the Aman. (Saunaka Si. Tra.) are ·Para 5361 श्रीभाष्यम् [१०४० इति । अतो ज्ञानानन्दादिगुणानां कर्मणात्मनि संकुचितानां परं ज्योतिरूपसंपद्य कर्मरूप बन्धक्षये विकासरूपाविर्भावो नानुपपन्न इति सुक्तं संपद्याविर्भाव इति ॥३॥ संपद्याविर्भायाधिकरणं समातम् (1) अविभागेन दृष्टत्वात् ॥ ४॥ (अधिकरण २, सू..) [537] किमयं परं ज्योतिरूपसंपन्नः सर्वबन्धविनिर्मुक्तः प्रत्यगात्मा स्वात्मानं परमात्मनः पृथग्भूतमनुभवति, उत, तत्प्रकारतया तदविभक्तम् ? इति विशये 'सोऽभुते सर्वान्कामान्सह ब्रह्मणा विपश्चिता' (ते. २०११) 'यदा पयः पश्यते सम्मवर्ण कतरिमीशं पुरुषं ब्रह्मयोनिम् । सदा विद्वान्पुण्यपापे वियूप निरअनः परमं साम्पमुपैति ।। (मु. ३।११३) 'इदं ज्ञानमुपाश्रित्य मम साधर्पमागताः। सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ (गीता १२) इत्यादिश्रुतिस्मृतिभ्यो मुक्तस्य परेण साहित्यसाम्यसाधर्योवगमात्पृथग्भूतमनुभवतीति प्राप्ति, उच्यते - Therefore, in the case of the qualities, knowledge, bliss etc, which are contracted in the Ātman due to Karman, the manifestation in the form of expansion, on the destruction of the bondage of the form of Karman, on having attained to the highest Light is not inappropriate so it has been well said that there is Sampadyāvirbhāvah 113 11 Here ends the Sampadyāvibhāvādhika ana (1) Not being separate, on account of being seen 14॥ (Adhikarana 2, Sutra 4) [537 ] There being the doubt - This inmost Ātman who has attained to the highest Light, quite free from all bondage -does he experience himself as being separate from the Paramātman, or as not separate, being his mode ? - From (the passages in) the Sruti and the Smrti He enjoys all desires along with the wise Brahman (Tai. 2.1.1) • When the seer sees the gold-coloured agent, controller, Purusa with Brahman as the source, then the wise one, having shaken off merit and demerit, free from slain, attains to the marimum resemblance (Mu. 3.13) * Resorting to this knowledge, attained to the nature of having similar attributes as mine, — they are not born even at the creation, and are not uneasy (pamed) at the dissolution either' (Gita 142) etc.,-(The prima facie view) that he experiences (himself) as separates owing to the apprehension of the Released one as being joined, equal to and possessed of the same qualities as the Highest, – being reached, it is said (in reply) ·१०४१] ब्रह्मसूत्र ४.४.४ [ Para 537 . अविभागेन, इति । परस्माइब्रह्मणः स्वात्मानमविमागेनानुभवति मुक्तः। कुतः? दृष्टत्वात -परब्रह्मोपसंपत्त्या निवृत्ताविद्यातिरोधानस्य याथातय्येन स्वात्मनो हटत्वात् । स्वात्मनः स्वरूपं हि 'तत्वमसि (छा. ६८) अयमात्मा ब्रह्म (इ. २५.१९) 'ऐतदाम्पमिदं सर्वर' (छा, ६१८५७) 'सर्व खलिदं ब्रह्म (छा. ३।१४।१) इत्यादिसामानाधिकरण्यनिर्देशैः 'य आत्मनि तिष्ठनात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य मात्मानमन्तरो यमयति स त मात्मान्तर्याम्पमृतः' (श. बा १४१६७३०) 'अन्तः प्रविष्टः शास्ता जनानां सर्वात्मा' (ते. भा. ३११११२) इत्यादिमिश्च परमात्मात्मकं तच्छरीरतया तत्प्रकारभूतमिति प्रतिपादितम् अवस्थितेरिति काशकृत्स्ना' (प्र. सू. १९४२२) इत्यत्र । अतोऽविमागेनाहं ब्रह्मास्मीत्येवानुभवति । साम्यसाधर्म्यव्यपदेशो ब्रह्मप्रकारभूतस्यैव प्रत्यगात्मनः स्वरूपं तत्सममिति देवादिषाकृतरूपमहागेन ब्रह्मसमानशुद्धिं प्रतिपादयति । , Avibhāgena -- The Released one experiences himself as not separate from the Highest Brahman. Whence ? Drstatvat-On account of one's own Ātman being seen in his real nature when the screening by the Avidyā ceases, owing to the attainment to the Highest Brahman. That thou art' (Cha.6.8.7) This Arman, Brahman (Br.2-5-19) All this has this as the Atman' (Cha.6.8-7) . All this, venly, Brahman' (Cha. 3.14.1) Hera (in these passages) has been propounded the nature of one's own Atman by the references in case-co-ordination and by (the passages) * Who abiding in Alman, within Atman, whom knows not; whose budy, Aiman; ho controls the Atman urthin that your Atman, the inner Controller, immortal (Sa. Bri. 14.6-7-30) · Entered thin, the ruler of people, the Atman of all' (Tai.A.3.11.2) etc., as having the Paramātman as his Ātman, and being a mode of him, as his body. here (in the Sutra) On account of his abding. so Kāšakrisna' (Bm Sü. I. 4.22) Therefore, he experiences himself as not divided. only as-I am Brahman. The reference to the equality and the possession of the same qualities, propounds the purity equal to that of Brabman by the abandonment of the ordinary forms of gods etc., because the nature of the inmost Ātman who 15, verily, the mode of Brahman is equal to it. As for the Sruti-passage mentioning accompaniment, as it propounds the experience of the qualities of ·Para 537] श्रीभाष्यम् [१०४२ सहश्रुतिस्त्वेवंभूतस्य प्रत्यगात्मनः प्रकारिणा ब्रह्मणा सह तद्गुणानुभवं प्रतिपादयतीति न कश्चिद्विरोधः । ब्रह्मप्रकारतया तदविभागोक्तेहि 'संकल्लादेय तच्छ्रुतेः' (प्र. सू. ४।४।८) इत्यादि न विरुध्यते 'अधिकं तु भेदनिर्देशाव' (व्र. सू. २।१।२२) 'अधिकोपदेशाव' (प्र. सू. ३१४८) इत्यादि च ॥४॥ अविभागेन दृष्टत्याधिकरणं समातम् (२) ब्राह्मण जैमिनिरुपन्यासादिभ्यः ॥ ५॥ ( अधिकरण ३, सूत्राणि ५-७) [538 ] प्रत्यगात्मनः परं ज्योतिरुपसंपद्य निवृत्ततिरोधानस्य स्वरूपाविर्भाव एवेत्युक्तम् । तत्र येन स्वरूपेणायमात्माविर्भवति तत्स्वरूपं श्रुतिवैविध्याद्विचार्यते-किमपहत. पाप्मत्वादिकमेवास्य स्वरूपमिति तेन रूपेणायमाविर्भवति, उत विज्ञानमात्रमेवेति तेन रूपेण, अथीभयोरविरोध इत्युभयरूपेण ? इति । किं तावत्प्राप्तम् ? ब्राह्मण, इति जैमिनिराचार्यों मन्यते। Brahman along with Brahman possessed of the modes, in the case of such an inmost Ātman, - there is no contradiction of any kind. And on account of the non-division being spoken of owing to this being the mode of Brahman, the Sutra 'On account of thought alone, on account of that Śruti' (Bra. Su. IV. 4.8) etc., is not contradicted; as also (the Sutras) • But additional, owing to the reference to distinction' (Bra. Su. II.1.22) •Owing to the instruction about additional' ( Bra. Su. III.4.8) 114॥ Here ends the Avibhāgena dystatvādhikarana (2) By the nature of Brahman, (says) Jaimini; on account of the introduction etc. 115 11 (Adhikarana 3, Sūtras 5-7) [ 538 ) It has been said that in the case of the inmost Ātman from whom the veil has been removed on having gone unto the highest Jyotis, there is the manifestation of his own form alone – There is now considered his nature - by which nature this Ātman becomes manifest on account of the variety of Sruti-passages - Because the nature of this one is only having the sins destroyed, etc., -- he become manifest by that form; or, because he is mere Vijñāna, by that form; or because there is no contradiction, in both the forms ? What then (is the prima facie view) reached? By the natute of Brahman, -so thinks the preceptor Jaimini. .Brahmena-that is to say, ·- . १०४३] ब्रह्मसूत्र-४.४.६ [ Para 539 बाह्मण-अपहतपाप्मत्वादिनेत्यर्थः। अपहतपाप्मत्वादयो हि दहरवाक्ये ब्रासंवन्धितया श्रुताः। ब्राह्मेणेति कुतोऽवगम्यते । उपन्यासादिभ्यः उपन्यस्यन्ते हि ब्रह्मगुणा अपहत- पाप्मत्वादयः प्रत्यगात्मनोऽपि प्रजापतिवाक्ये 'यात्मापहतपाप्मा (छा. ८४१) इत्यादिना 'सत्यसंकल्स इत्यन्तेन । आदिशब्देन सत्यसंकल्पत्वादिगुणायत्ता जक्षणादयः 'जक्षत्कीडनममाणः' (छा. ८॥१२॥३) इत्यादिधाक्यावगतव्यवहारा गृह्यन्ते । अत एम्य उपन्यासादिभ्यः प्रत्यगात्मनो विज्ञानमात्र- स्वरूपत्वं न संभवतीति जमिनेर्मतम् ॥५॥ चितितन्मात्रेण तदात्मकत्वादित्यौडुलोमिः ॥६॥ [539] चैतन्यमात्रमेवार स्मनः स्वरूपमिति तेन रूपेणाविर्भवतीत्यौडु- लोमिराचार्यों मन्यते । कुतः तदात्मकत्वात् तावन्मात्रात्मकत्वादस्य प्रत्यगात्मनः। 'स यथा सैन्धवचनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एवे वा अरेऽसमात्मा- उनन्तरोऽधायः कृत्स्नः प्रज्ञानपन एप' (वृ. ४।५।१३) 'विज्ञानपन एव (बृ. २४११२) by having the sins destroyed etc. for, having the sins destroyed etc., are mentioned in the śruti as being connected with Brahman in the Daharapassage. Whence is it known (that the manifestation is) Brāhmena? -Upanyasādibhyah -for, the attributes of Brahman. - having the sins destroyed etc., are set forth in the case of the inmost Ātman also, in the Prajāpati-passage beginning with Who, the Arman having sins destroyed and ending with • Having thoughts fulfilled' (Cha. 8.7.1) By the word Adi are to be understood eating etc., depending upon the attributes, having thoughts fulfilled, etc., the practical dealings known from the passage 'Eating, sporting, enjoying (Cba.8.12.3) etc. Therefore, on account of these statements in the introduction etc., it is not possible that the inmost Ātman should have merely Vijñāna as his nature this (is) the vicw of Jaimini. 1511 In pure consciousness, on account of being constituted of that-thus Audulomi 115 11 [5391 The nature of this Atman is pure consciousness alone, and so, hc becomes manifest in that form - so thinks the preceptor Audulomi. Whence? Tadātmakatvāt - on account of this inmost Ātman being possessed of that much; on account of the emphatic statement (the use of Eva ) in • He.- as a mass of salt, inside as well as outside, the whole of it is only a mass of Rasa, in the same way, dear one. this Atman, inside as well as outside, the whole of him as a mass of Prajnana alone (Br.4.5-13) A mass of Vijnana alone (Br.2.4.12) ·- Para 539] श्रीभाष्यम् [१०४४ इत्यवधारणाद्विज्ञानमात्रमेवास्य स्वरूपमित्यवगम्यते । अतोऽस्य गुणान्तराभावादपहतपाप्मेत्या- दयः शब्दा विकारसुखदुःखायविद्यात्मकधर्मन्यावृत्तिपरा इति चितितन्मात्ररूपेणाविर्भाव इत्यौडुलोमेर्मतम् ॥६॥ [540] संप्रति भगवान्बादरायणः स्वमतेन सिद्धान्तमाह - एवमप्युपन्यासात्पूर्वभावादविरोधं वादरायणः ॥७॥ एवमपि विज्ञानमात्रस्वरूपत्वमतिपादने सत्यपि सत्यकामत्वादीनां पूर्वोक्तानां गुणा- नामविरोधं बादरायण आचार्यो मन्यते । कुतः ? उपन्यासात्पूर्वभावात् - औपनिषदात् 'य आत्मापतपाप्मा' (छा. ८७१) इत्यायुपन्यासात्ममाणात्पूर्वेपामपहतपाप्मत्वसत्यकामत्वादीनामपि भावाद्विद्यमानत्वात् । तुल्य- प्रमाणकानामितरेतरवाधो न युज्यत इत्यर्थः। न च वस्तुविरोधादपहतपाप्मत्यादीनामविद्या- परिकल्पितत्वं न्याय्यम्, विशेपाभावाद्विपरीतं कस्मान्न भवतीति न्यायात्। तुल्यबलत्वे ह्याशक्यस्यावधारणस्यान्यपरत्वमेवन्याय्यम् । एवमप्यविरोध इत्यभ्युपगम्य वदज्ञानमात्रमेवास्य स्वरूपं नान्यत्किञ्चिदस्तीत्ययमर्थः —it is known that the nature of this one is pure Vijāāna alone. Therefore, on account of the absence of other qualities in his case, the words Apabatapāpma etc., are calculated to exclude the characteristics constituted of Avidya, modification, happiness, misery etc,- and so. there is the manifestation in the form of pure consciousness itself - this (is) the view of Audulomi ||6॥ [540] Now Hts Holiness Badarayana makes the conclusive statement in his own view. Even if thus on account of the introductory statement, on Account of (the attributes ex ing previously, no contradiction, (says ) Bādarāyana 117!! Evamapi 1- even though there be the propounding of the nature being pute Vijnana, the preceptor Badarāyana thinks that there is no contradiction with the attributes - with desires fulfilled etc., that are already mentioned. Whence? Upanyasītpūrvabhāvāt – On account of the existence of - having the sins destroyed, having the desires fulfilled etc., (mentioned) before — these existing, being present on account of the authority viz. the introductory statements in the Upanisads such as- Who the Atman, haung sins destroyed (Cha. 8.7-1) etc., that is to say, in the case of equal authority, stultification of the one by the other is not right. Nor again is it right those with that - having sins destroyed etc., are superimposed by Avidyā, on account of the contradiction with the nature of things, on account of the maxim -- When there is no distinction, there could be no opposite any way-for, when there is equal power, it is but proper that an impossible emphatic statement should be construed as referring to another. Having understood there is thus no contra" diction, saying that only pure knowledge is his nature, nothing else exists. _this is not propounded by (the Sruti - passage).

·-४.४.७ + १०४५] ब्रह्मसूत्र [ Para 540 'विज्ञानधन एव (बृ. २।४।१२) इत्यादिभिर्न प्रतिपायत इति मन्यते। कस्तहिं 'विज्ञानधन एव' (कृ. २।४।११) इत्यवधारणार्थः ? कृत्स्नोऽप्यात्मा जदव्यावृत्तः स्वप्रकाशो नान्यायत्तप्रकाशः स्वल्पोऽपि प्रदेशोऽस्तीत्यमों वाक्यादेव सुव्यक्तः 'स यथा सैन्धवधनोऽनन्तरोबाह्यः कृत्स्नो रसघन एवेवं या अरेऽयमा- स्मानन्तरोऽचायः फस्नः प्रज्ञानपन एव' (३. ४।५।१३) इति । न चैवं प्रत्यगात्मनो धर्मिस्वरूपस्य कृत्स्नस्य विज्ञानघनत्वेऽप्यपहतपाप्मत्वसत्य- संकल्पत्यादिधर्मसंवन्धो वाक्यान्तरावगतो विरुध्यते । यथा सैन्धययनस्य कृत्स्नस्य रसघनत्वे रसनेन्द्रियावगते चक्षुराधवगता रूपकाठिन्यायो न विरुध्यन्ते । इदमन वाक्य- तात्पर्यम् यथा रसवत्स्याम्रफलादिपु त्वगादिप्रदेशभेदेन रसभेदे सत्यपि सैन्धयघनस्य सर्वौकरसत्व तथात्मनोऽपि सर्वत्र विज्ञानस्वरूपत्वं स्थप्रकाशस्वरूपत्वमित्यर्थः॥७॥ माझाधिकरणं समाप्तम् (1) A mass of Vijñāna alone' (Br. 2.4.12) etc;,- this is what (Badarāyana ) opines. What then is the purport of the emphatic statement (Eva ) in "A mass of Viñana alone' (Br.2.4.12) -- Even this entire Atman other than the non-sentient, self-illumining-there is not the smallest region with its light dependent upon something -- this sense is quite manifest from the passage itself- 'He, as a mass of salt, inside as well as outside, the whole of 18 as a mass of Rasa alone, - thus, rerily, dear one, this Ātman, inside as well as outside, the whole of him, is a mass of Prajñāna alone (Br.4.5-13) Nor again is thereby contradicted the association with the attributes, having sins destroyed, having desires fulilled etc., known from other passages, even though this inmost Ātran trith the nature of one possessed of attributes, be a massed Vijñāna in entirety. Just as the mass of salt, even though a mass of Rasa in its entirety is known from the sense-organ of Rasa, (the qualities ). form, hardness etc., known from the eye etc., are not contradicted. This is the purport of the passage bere Just as though there is the difference of the flavour on account of the difference of regions such as the outside bark etc., in the casa of the juicy mango-fruit etc., there is oneners of Rasa everywhere in the case of the mass of sale; in the same way in the case of the Árman also everywhere there is the nature of Vijñāna, that is to say, selfillunining nature. 1171 Here ends the Brāhmadhikarana (3) ·, Para 541] श्रीभाष्यम् [१०४६ संकल्पादेव तच्छ्रुतेः ॥ ८॥ (अधिकरण ४, सू. ८-९) [541] मुक्तः परं ब्रह्मोपसंपद्य ज्ञानस्वरूपोऽपहतपाप्मत्वादिसत्यसंकल्पत्य- पर्यन्तगुणक आविर्भवतीत्युतम् । तमधिकृत्य तस्य सत्यसंकल्पत्वप्रयुक्ता व्यवहाराः श्रूयन्ते- 'सतत्र पर्येति जक्षत्कीडनममाणः स्त्रीभिर्वा यानै ज्ञातिभिर्वा' (छा. ८॥१२॥३) इति । किमस्य ज्ञात्यादिप्राप्तिः प्रयत्नान्तरसापेक्षा, उत परमपुरुपस्येव संकल्पमात्रादेव भवति ? इति विशये, लोके राजादीनां सत्यसंकल्पत्वन व्यवहियमाणानां कार्यनिष्पादने प्रयत्नान्तरसापेक्षत्वदर्शनादस्यापि तत्सापेक्षेति प्राप्ते, उच्यते- संकल्पादेव, इति । कुतः ? तच्छ्रुतेः- 'स यदि पितृलोककामो भवति संकल्पादेवास्य पितरः समुत्तिष्ठन्ति' (छा. ८।२।१) इति हि संकल्पादेवास्य पित्रादीनां समुत्थानं श्रूयते । न च प्रयत्नान्तरसव्यपेक्षत्वाभिधायि श्रुत्यन्तरं दृश्यते येनास्य संकल्पादेवेत्यवधारणस्य 'विज्ञानघन एव' (बु. २।४।१२) इतिवत्, व्यवस्थापनं क्रियते ॥८॥ From the thought itself, on account of that Sruti 881 (Adhikaraña 4, Sūtras 8-9) 1541 ] It has been stated that the released (Soul) having attained to the Highest Brahman becomes manifest with Jñana as his nature and with attributes beginning with having the sins destroyed, etc., and ending with having thoughts fulfilled. Referring to him are mentioned in the Śruti, the practical dealings prompted by having thoughts fulfilled etc.- 'He moves about there eating, sporting, enjoying, with women or with reincles or with kinsmen (Cha. 8.12.3) —There being the doubt-Is his acquisition of kinsmen etc., dependent upon another effort or does it come from the mere thought, as in the case of the highest Purusa ? — Because in the world, in the case of kings and others who are spoken of as having their thoughts fulfilled, there is seen the need of a fresh effort to produce the effect in question; in the case of this one also, there is the need of that (fresh effort)- This (prima facie view ) being reached, it is said (in reply)- Samkalpädeva Whence? Tatcchruteh - for, in the passage) If he is desirous of the Pitrloka, through mere thought, his Manes rise (Cha.8.2.1) the rise of the Manes etc., is mentioned in the Sruti as from thought alone, Not again, is seen another Śruti-passage mentioning the need of another effort, so that there would be the adjustment made of the emphatic statement - from thought alone-as in the case of 'A mass of Vijnana' (BT. 2.4.121 !181 ·१०४७] ब्रह्मसूत्र-४४.१० [ Para 542 अत एव चानन्याधिपतिः ॥ ९ ॥ यती मुक्तः सत्यसंकल्पोऽत एवानन्याधिपतिश्च। अन्याधिपतित्वं हि विधिनिषधयोग्य. त्वम् । विधिनिषेधयोग्यत्वे हि प्रतिहतसंकल्पत्वं भवेत् । अतः सत्यसंकल्पत्वश्रुत्यैवानन्याधि- पतित्वं च सिद्धम् । अत एव 'स स्पराड्भवति (छा. ॥२५॥१) इत्युच्यते ॥९॥ संकल्पाधिकरणं समाप्तम् (४) अभावं वादरिराह होवम् ॥१०॥ (अधिकरण ५, सूत्राणि १०-१६) [542] किं मुक्तस्य देहेन्द्रियाणि न सन्ति, उत सन्ति, अथ वा यथासंकल्प सन्ति न सन्ति च ? इति विशये, शरीरेन्द्रियाणाममा वादरिराचार्यो मन्यते। कुतः! आह विम्- न ह ये सशरीरस्य सत प्रियाप्रियपोरसहतिरस्ति । अशरीरं पाप सन्तं न मियाप्रिये स्पृशतः' (छा. ८।१२।१) इति शरीरसंबन्धे सुखदुःखस्यावर्जनीयत्वमभिधाय And for this very reason, has none else as the overlord ॥9॥ Because the Released one has his thoughts fulfilled, therefore he has also no other overlord Having some one else as the overlord, indeed, means fitness for being subject to injunction and prohibition; for, only when there is fitness for being subject to injunction and probibition, there would be the state of thoughts being obstructed. Therefore, by the Sruti referring to having thoughts fulfilled itself, is established the state of having no other overlord For this very reason, it is stated • He becomes the self-ruler', (Ch.7.25.2) ॥9॥ • Here ends the Samkalpadhikarana (4) Absence, so ( says ) Badari, for (the sruti) says thus 111011 (Adhikarana 5. Sutras. 10-16) 1542] There being the doubt-Are there not in the case of tbo Released one, body and sense-organs, or are they there, or are they there or not there, according to his thought? - The preceptor Bidarn_thinks that there is the absence of body and sense-organs. Whence? Aha hyevam -for, the Sruti speaks of the Released having no body in (the passage) Not indeed, in the case of one being oth a body, us the destruction of the agreeable and the disagreeable; him, verily, being without a body, touch not the agreeable and the disagreeable' (Ch.8.12.1) after having mentioned that happiness and misery arc unavoidable whea there is the connection with the body in ·Para 549] श्रीभाष्यम् [ १०४८ 'अस्माच्छरीरात्समुत्याय परं ज्योतिरूपसंपद्य स्पेन रूपेणाभिनिष्पद्यते' (छा. ८1१२१३) इति मुक्तस्याशरीरत्वं ह्याह श्रुतिः ।।१०।। भावं जैमिनिर्विकल्पामननात् ॥११॥ [543] मुक्तस्य शरीरेन्द्रियादिभावं जैमिनिराचार्यों मन्यते । कुतः विकल्पा- मननात - विविधः कल्पो विकल्पः, वैविध्यमित्यर्थः 'स एकधा भवति निषा भवति पशधा सप्तधा (छा. ७२६२) इत्यादिश्रुतेः। आत्मन एकस्याच्छेद्यस्यानेकधाभावासंभवानिधाभावादयः शरीरनिवन्धना इत्यवगम्यते । अशरीरत्ववचनं तु कर्मनिमित्तशरीराभावपरम् । तदेव हि शरीरं प्रियाप्रिय हेतुः ॥११॥ [544] भगवांस्तु वादरायणः स्वमतेन सिद्धान्तमाह- द्वादशाहवदुभयविधं चादरायणोतः ॥ १२॥ संकल्पादेवेत्येतदतःशब्देन परामृश्यते । अत एव संकल्पादुभयविधं सशरीरमशरीरं च मुक्तं भगवान्वादरायणो मन्यते । एवं चोमयी श्रुतिरुपपद्यते । द्वादशाहवत् यथा Having risen up from this body, having gone unto the highest Jyotis he becomes manifest in his own nature (Cha. 8-12-3) 11101 Existence, so Jaimini, on account of the mention of variety. | 1111 [543] The preceptor Jaimini thinks that there is the existence of the body, sense-organs etc., in the case of the Released one. Whence? Vikalpamananāt – Vikalpa is the varied nature, that is to say, variety, on account of the Sruti ( passage) "He becomes of one form, becomes three-fold, five-fold, seren-fold' (Ch.7262} etc. On account of the impossibility of the one indivisible Ātman existing in various ways, it is known that his being three-fold etc, depends upon the body. The statement about not being possessed of a body, however, refers to the absence of the body due to Karman; for, that body alone is the cause of the agreeable and the disagreeable. 1111 [544] His Holiness Badarayana however, states the conclusive view in accordance with his own opinion - Like the Dvadasāha, twofold So Bădarāyana, from that ॥12॥ By the word Ataḥ is the reference to Samkalpädeva. For this very reason, -- from the thought - His Holiness Bādarāyana thinks the Released one to be Ubhayavidha (two-fold),- having a body and having no body. And thus the two-fold śruti would be appropriate. Dyādaśāhavat Dvādaśāba ( sacrifice ). Just as in - like the ·. . १०४९] ब्रह्मसूत्र ४.४.१३ | Para 544 'दादशाहमृदिफामा उपेयुः (ता. प्रा. २३३२३।१). 'दादशाहेन प्रजाकामं याजयेत् ' इत्युपैतियजतिचोदनाम्यां संकल्पभेदेन सत्रमहीनं च भवति ॥ १२॥ यदा शरीरायुपकरणवत्त्वं तदा तानि शरीरायुपकरणानि स्वेनेव सृष्टानीति नास्ति नियम इत्याह- तन्वभावे संध्यवदुपपत्तेः ॥ १३ ॥ स्वेनैव सृष्टतनुमभृत्युपकरणाभावे परमपुरुपसृष्टैरुपकरणै गोपपत्तेः सत्यसंकल्पोऽपि स्वयं न सृजति । यथा स्वप्ने गथ रथानथपोगान्मथः सृजते' (वृ. १३१०) इत्यारभ्य अथ वेशान्तान्पुष्करिण्यः स्रवत्यः सृजते स हि वती' (बृ. ४।३।१०) इति य एष सुप्ठेषु जागनि कामं कामं पुरषो निर्मिमाणः। तदेव शुक्र तब्रह्म तदेवामृतमुच्यते । तस्मिल्लोकाः श्रिताः सर्वे तदु नात्पति कश्चन ।' (का. २०१८) 'Those desirous of prosperity should perform the Dvādašāha' ( sacrifice). One should make one desirous of progeny sacrifice by the Dadasaha (Tandya Bra. 23 23.1) by the injunctive expressions Upaiti - performs and Yajatı ---- sacrifices the sacrifice becomes in conformity with the difference in aim, a long sacrifice and a day-sacrifice. || 12 | When in his case, there is the possession of accessories like the body etc, then there is no definita rule that those accessories bady etc., are created by himself - Thus says (the Sutrakāra) In the absence of the bady. as in dream (enjoyment) Possible || 13॥ When there is the absence of accessories such as the created body etc, by himself, although he has his thoughts fullfilled, be himself does not create because enjoyment is possible with the accessories created by the highest Purusa. Just as in a dream, in accordance with (the passage) beginnung with Then he creates the chariots and horses Joked to the chanots Then he creates manstons, lotus-ponds and flowing sers, for he (s) the doer ' (Br +.3.10) and in Vho, this one, the Parusa remams auake, creating repeatedly at 4:ll -- that uself refulgent, that Brahman, that itself is called immortal, in it are located all the worlds; nothing what- SOC1 CT goes beyond it (K2-28) 1 .

·- Para 545] श्रीभाष्यम् [१०५० इति चेश्वरसृष्टै रथायुपकरणैर्जीवो भुङ्क्ते तथा मुक्तोऽपि लीलाप्रवृत्तेनेश्वरेण सृष्टः पितृलोका- दिभिर्लीलारसं भुझे ॥१३॥ भावे जानद्वत् ॥१४॥ [545] स्वसंकल्पादेव सृष्टतनुप्रभृतिपितृलोकायुपकरणभावे जाग्रत्पुरुषभोग- वन्मुक्तो लीलारसं भुङ्क्ते । परमपुरुपोऽपि लीलार्थ दशरथवसुदेवादिपितृलोकादिकमात्मनः सृष्ट्वा तैर्मनुष्यधर्मलीलारसं यथा भुङ्के, तथा मुक्तानामपि स्वलीलाथै पितृलोकादिकं स्वयमेव सृजति कदाचित् । कदाचिच्च मुक्ताः सत्यसंकल्पत्वात्परमपुरुषलीलान्तर्गतस्वपितृलोकादिक स्वयमेव सृजन्तीति सर्वमुपपन्नम् ॥१४॥ [546] नन्वात्माणुपरिमाण इत्युक्तम् । कथमनेकशरीरेबेकस्याणारात्माभिमान- संभवः' इत्यत्राह- प्रदीपवदावेशस्तथा हि दर्शयति ॥१५॥ यथा प्रदीपस्यैकत्यैकस्मिन्देशे वर्तमानस्य स्वप्रभया देशान्तरावेशस्तथात्मनोऽप्येक. देशस्थितस्यैव स्वप्रभारूपेण चैतन्येन सर्वशरीरावेशो नानुपपन्नः । यथा चैकस्मिन्नपि देहे हृदयाघेकप्रदेशवर्तिनोऽपि चैतन्यव्याप्त्या सर्वस्मिन्देह आत्माभिमानस्तद्वत् । इयान्विशेषः- -Jiva enjoys by the accessories, chariots etc., created by the Lord; the Released one also enjoys the pleasure of the sportive action in the world of Pitſs etc., created by the Lord proceeding in sport. || 13 || When existing. like the waking person ॥14॥ [545] When there are the accessories Pitxloka etc., and the created body etc., from his own thought itself, the Released onc enjoys the pleasure of the sportive action, like the enjoyment by a waking person. Just as even the Paramapurusa for (mere) sport, having created from himself Dasaratha, Vasudeva etc., and the Pitrloka etc., enjoys the pleasure of enjoyment in acting like a human being through them; in the same way He himself sometimes creates Pitrloka etc., in the case of the Released souls for his own sport. And sometimes the Released souls of their own accord create their own Pitrloka etc., included within the sport of the Paramapuruşa on account of their thoughts coming to be fulfilled-so everything is all right. 141 [ 546 ) I say ( says the objector ) - It has been stated that Atmanis atomic in size. How can there be the possibility of one atom regarding himself as the Atman in many bodies?-(The Sutrakāra) says in this connection-- Occupying like the lamp; to the effect the Śruti shows ॥15॥ Just as the one lamp staying in one region occupies (extends over ) another region by its lustre, in the same way it is not impossible that Atman although residing in one region himself, occupies the whole of the body by consciousness in the form of his lustre. And just as in the case of the atomic Ātman) - residing only in one region - heart etc., in one and the same body, there is the acknowledgement of tha Atman in the whole of the body, on account of the pervasion of consciousness - like that. (But) this (is) the difference - same ·१०५१] ब्रह्मसूत्र-४.४.१६ [ Pars 547 अमुक्तस्य कर्मणा संकुचितज्ञानस्य देहान्तरेप्वात्माभिमानानुगुणा व्यातिन संभवति। मुक्तस्य त्वसंकुचितज्ञानस्य यथासंकल्पमात्माभिमानानुगुणा व्यातिरिदमिति ग्रहणानुगुणा च नानुपपना । तथाहि दर्शयति 'बालाशतभागस्य शनया कसितस्य च । भागो जीवः स विज्ञेयः स चानन्याय क्लते॥' (थे ५९) इति । अमुक्तस्य कर्म नियामकं मुक्तस्य तु स्वेच्छेति विशेषः ॥ १५ ॥ [547] ननु परं ब्रह्म प्रातस्यान्तरवाह्यज्ञानलोपं दर्शयति शुतिः 'प्राज्ञेनात्मना संपरिष्वक्तो न नाम किञ्चन पेद नान्तरम्' (०१) इति । तत्कथं मुक्तस्य सार्वइयमुच्यते ? तत्रोत्तरम् - स्वाप्ययसंपत्त्योरन्यतरापेक्षमाविष्कृतं हि ॥ १६ ॥ नेदं वचनं मुक्तपिपयम्, अपि तु स्वाप्ययसंपत्त्यारन्यतरापेक्षम् । स्वाप्ययः सुपप्ति- रित्युक्तम् । संपत्तिश्च मरणम् 'वाड्मनसि सपद्यते' (छा ६८६) In the case of the non-Released one whose knowledge is contracted on account of the Karman, the pervasion pertaining to the acknowledgement of the Atman in other bodies is not possible. In the case of the Released one, however, with his knowledge without contraction, the pervasion pertaining to the acknowledgement of the Atman at bis own will, and capable of (understanding) grasping in the form of - this is not impossible to the same effect shows the Sruti - That Jiva should be known as (having a dimension of the portion, the humdredth part of the tip of the hair cut into a hundred bits, he is earmarked for eternity (Sre.59) In the case of the non-Released onc, Karman is the controlling factor. but in the case of the Released one It Is his free will-this (Is) the distinction. 1151 1547] I say (says the objector)-In the case of one who has attained to the Highest Brabman, the Scute describes (shows ) the absence of internal and external knowledge "Closely contacted in the Prajña Ātman, he knods neither anything outside, nor inside (Br + 321) So, how is the omruscience spoken of in the case of the Released one? There (as this) answer-- Referring to either of (the two) deep sleep (and) death; for, that is disclosed (by the śruti) 116 11 Not (19deed ) is this statement about the Released one, but rcferring to either of the to, the deep-sleep-state and death It has been stated — Svapyaya is deep sleep, and Sampatti is death, on account of the statement beginning with • The Vak goes to the mnd' (Cha.686) ·Para 547] श्रीभाष्यम् [ २०५२ . इत्यारभ्य 'तेज' परस्या देवतायाम्' (छा. ६८६) इति वचनात् । तयोश्वावस्थयोः प्राज्ञप्राप्तिनि:संबोधत्वं च विद्यते, अतस्तयोरन्यतरापेक्षमिदं वचनम् । सुपुत्तिमरणयोनिःसंबोधत्वं मुक्तस्य च सर्वज्ञत्वमाविष्कृतं हि श्रुत्या-- 'नाह खल्यपमेय संपत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाइमन भोग्य पश्यामि' (छा. ८1१19) इति सुषुप्तिवेलायां नि संबोधत्वमुक्त्वा तस्मिन्नेव वाक्ये मुक्तमधिकृत्य स पा एष दिव्येन चक्षुषा मनसेतान्कामान्मायनमते य एते ब्रह्मलोके' (छा ८।१२।५-६) इति सर्वज्ञत्वमुच्यते । तथा 'सर्व ह पाय. पायति सर्वमाप्नोति सर्यश (छा ॥२६१२) इति च स्पष्टमेव सर्वज्ञत्यमुच्यते । तथा मरणे च नि संबोधत्वम् 'एतेभ्यो भूतेभ्य समुत्थाय तान्येवानुयिनश्यति' (३२॥४११२) इत्युक्तम् । विनश्यति, न पश्यतीत्यर्थः। अतः प्राज्ञेनात्मनेति वचन स्वाप्ययसंपत्त्योरन्यतरा- पेक्षम् ॥ १६॥ अभावाधिकरण समाप्तम् (५) (and ending with ) 'The Tejas unto the highest Derty' (Cha 686 --And in those two states there does exist the attainment to Prājba and absence of all consciousness Therefore, this statement refers to either of the two, for It is disclosed by the Sruti, che absence of consciousness in deep sleep and death and the omniscience of the Released one. Having spoken of the absence of all consciousness at the time of deep sleep. Not indeed this one thus knows the Ātman-now here, I am he, not indeed these beings, he goes uno destruction itself- I do not see here any object of enjoyment (Cha 8111) - in that same passage is spoken of omniscience referring to the Released one, He, verily, this one, seeing these desires by the duc csc, by the mind, enjoys, what these are in the Brahmaloka' (Cha 812 5-6) - similarly, in (the passage) * The seer, indeed, secs everything, secures everything in all ways (Cha7262) the omniscience is spoken of very clearly - Similarly, in death also the absence of all consciousness 15 spoken of in Havng risen up from these elements, he penshes after them alone' (Br 24-12) Vinasyatı that is to say, does not see Therefore the statement Prājbena Ātmanā refers to either of (the two ) - deep sleep and death 11 16 II Here ends the Abhāvádhakarana (5) - ·१०५३] ब्रह्मसूत्र-४.४.१७ [ Para 548 जगद्व्यापारवज प्रकरणादसंनिहितत्वाच ॥१७॥ (अधिकरण ६, सूत्राणि १७-२२) [548) किं मुक्तस्यैश्वर्य जगत्सृष्टयादि परमपुरुपासाधारणं सर्वेश्वरत्वमपि, उत तद्रहित केवलपरमपुरुषानुभवविश्यम् ? इति संशयः -कि युक्तम् ? जगदीश्वरत्वमपीति । कुतः? 'निरञ्जनः परमं साम्यमुपैति' (मु. ३।११३) इति परमपुसपेण परमसाम्यापत्तिश्रुतेः, सत्यसंकल्पत्यश्रुतेश्च । न हि परमसाम्यसत्यसंकल्पत्वे सर्वेश्वरासाधारणजगद्व्यापाररूपजगन्नियमनेन विनोपपद्यते । अतः, सत्यसंकल्पत्वपरम- साम्योपपत्तये समस्तजगन्नियमनरूपमपि मुक्तस्यैश्वर्यमिति । एवं प्राप्ते, प्रचक्ष्महे- जगइव्यापारवर्जम्, इति। जगद्व्यापारी निखिलचेतनाचेतनस्वरूपस्थितिप्रवृत्ति भेदनियमनम, तदर्ज निरस्तनिखिलतिरोधानस्य निर्व्याजब्रह्मानुभवरूपं मुक्तस्यैश्वर्यम् । कुतः। प्रकरणात् । निखिलजगन्नियमनं हि परं ब्रह्म प्रकृत्याम्नायते- -- Barring the operation about the world, on account of the context, and on account of his not being present 117 ( Adhikarana 6, Sutras 17-22) [ 548 ] There is (the) doubt - Is the glory of the Released one the state of being the overlord also, pocular to the Paramapurusa, involving the creation of the world etc., or, is it devoid of that, confined to the cxperience of only the Paramapurusa? What proper ? The overlordship of the world also. Whence ? On account of the mention in the Sruti of the attainment to the maximum similarity with the highest Purusa in (the passage ) • Free from stans, he attains to the maximum_srmilanty (M.3.1.3) and also on account of the Sruti referring to his having his tboughts fulfilled. Not, indeed, would be appropriate extreme resemblance and having the tboughts fulfilled, without the control of the world in the form of operations in connection with the world, peculiar to the all-Lord. Therefore, to account for having the thoughts fulfilled and the maximum resemblance, the wealth of glory of the Released one is also of the form of the entire world.control. This (prima facie view ) being reached, we say (in reply). Jagadvyāpäravarjam.--Jagadvzápärah Operation in connection with the world (is) the control of the diverse nature, stability and acavity of the entire sentient and non-sentient entities. Barring that, is the wealth of glory of the Released one with the catire veil completely taken off, having the form of rcalisation of the pure Btaliwan. Whence? Prakaranāt-On account of the context; for, the control of the entire world is mentioned, referring to the Highest Brahman in ·Para 548] श्रीभाष्यम् |१०५४ प . . 'यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसं. विशन्ति । तद्विजिज्ञासस्व । तब्रह्म (ते. ३१) इति। यद्येतनिखिलजगन्नियमनं मुक्तानामपि साधारणं स्यात, तत इदं जगदीश्वरत्वरूपं ब्रह्मलक्षणं न संगच्छते । असाधारणस्य हि लक्षणत्वम् । तथा 'सदेव सोम्येदमय आसौदेकमेवाद्वितीयम् । तदैक्षत बहु स्या प्रजायेति । तत्तेजोऽसृजत' (छा. ६।२।२-३) इति। ब्रह्म वा इदमय आसीदेवमेव । तदेके सन्न व्यभवत् । तच्छ्योरूपमत्यसृजत क्ष यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो रद्रः पर्जन्यो यमो मृत्युरीशान.' (वृ. १।४।११) इति। आत्मा वा इदमेक एवाग्र आसीन्नान्यत्किवन मिषत्स ऐक्षत लोकान्नु सजा इति स हमालोकानसृजत' (ऐ. ११-२) इति । ‘एको ह वै नारायण आसीन्न ब्रह्मा नेशानो नेमे द्यावापृथिवी न नक्षत्राणि नापो नाग्निर्न सोमो न सूर्यः स एकाकी न रमते तस्य ध्यानान्तस्थस्यैका कन्या दशेन्द्रियाणि' (महो. १) From which indeed are originated these beings, by thich they Live, when born, which they go to, (and) which they go into; know that: that (15) Brahman (Tai. 3.1). If this control of the entire world were to be common to the Released ones also, then this characteristic of Brahman, of the form of being the overlord of the world would not go well, for, only a peculiar characteristic can be a defining factor. Similarly, "Sat alone, dear one, was this at the beginning, one alone, without a second; it reflected - May I be many, may I procreate, - zt created Tejas' (Cha.G-22-3) Brahman, verily, was this at the beginning, one alone. That, being one, did not become modified, it super-created the form of the highest good, the Ksatra (caste), what are the Ksatras among gods, - Indra, Varuna, Soma, Rudra, Paryanya, Yama, Mrtyu, (death), Išāna'. (Br.1.4.11) • Atman venly, this one, was one alone at the beginning. nothing else, blinking; he reflected - May 1 indeed create the worlds -he created these worlds' (A1. 1-1-2) • In Onc alone, verily, was Narayana, nor Brahmadeva, nor Išāna (Swa); nor these, heaven and the earth; nor the stars, nor the waters, nor fire, 1307 Soma, nor the Sun; alone he enjoys not, of him engaged in meditation, one daughter, ten organis ( Maho. 1) senseetc., ·१०५५] ब्रह्मसूत्र-४४१८ [ Para 549 - इत्यादिषु 'य पृथिल्या तिष्ठत्पृथिव्या अन्तर (श ना १४१६७७) इत्यारभ्य यात्मानि तिष्ठन्' (श वा १४॥६॥३०) इत्यादिपु च निखिलजगन्नियमन परमपुरुप प्रकृत्यैव श्रूयते । असनिहितत्वाच्च न चैतेषु निखिलजगन्नियमनप्रसपु मुक्तस्य संनिधानमस्ति येन जगद्व्यापारस्तस्यापि स्यात् ॥ १७ ॥ प्रत्यक्षोपदेशानेति चेन्नाधिकारिकमण्डलस्थोक्तेः ॥ १८ ॥ [549] 'स स्वराभपति तस्य सर्वेषु लोकेमु कामचारी भवनि' (छा ७।२५०) 'इमीलोफान्कामानी कामरुप्यनुसचरन्' (ते ३११०५) इति प्रत्यक्षेण श्रुत्या मुक्तस्य जगद्व्यापार उपदिश्यते। अतो न जगद्व्यापारवर्जमिति चेद- तन्न, आधिकारिकमण्डलस्थोक्ते । आधिकारिका-अधिकारेषु नियुक्ता हिरण्यगर्भाय । मण्डलानि तेषा लोका । तत्स्था भोगा मुक्तस्याकर्मवश्यस्य भरन्तीत्ययमर्थ 'तस्य सर्वेषु लोकेर कामचारो भवति' (छा ७२५२) Not so. and in passages beginning with • Who, abrding in Prthwi, within Prthiva' (Sa Bra 14677) 'Who abrding in the Atman (Sa. Bra 146730) etc the control of the entire world is mentioned in the Stuti as referring to the Paramapurusa alone and on account of his not being near - Not again on these occasions of controlling the whole world there is the proximity of the Released one so that there would be world operation by him also ॥ 171 on account of the direct teaching (we say ) No on account the mention (of the enjoyments ) within the jurisdiction of the appointed officers 11181 [549] If (it be objected) that "He becomes self-ruler in all the worlds, there is his morement at trill (Cha 7252) • Having food at will, taking (any) form at still, monng about in these worlds (Ta13105) (in these passages) by the Sruti is directly taught the operation of the world in the case of the Released (soul) Therefore, not barring the operation of the world - (te say )-No Ādhikānkamandalastbokteh Adhikātikah appointed for the different posts Hiranyagarbha and others Mandalāru theit worlds The enjoyments there are in the case of the Released one not subject to the Karman — this purport is conveyed by In all the uorlds, there is his movement at will' (CH7252) - ·Para 549] श्रीभाप्यम् इत्यादिनोच्यते। अकर्मप्रतिहतज्ञानो मुक्तो विकारिलोकान्ब्रह्मविभूतिभूताननुभूय यथाकामं तृप्यतीत्यर्थः। तदेवं विकारान्तर्वतिन आधिकारिकमण्डलस्थान्सर्वान्भोगान्ब्रह्मविभूति- भूताननुभवतीत्यनेन वाक्येनोच्यते, न जगद्यापारः ॥१८॥ [550] यदि संसारिवन्मुक्तोऽपि विकारान्तर्वतिनो भोगान्भुते, तर्हि पद्धस्येव मुक्तस्याप्यन्तवदेव भोग्यजातमल्पं च स्यात् । तत्राह - विकारावर्ति च तथा हि स्थितिमाह ॥ १९ ॥ विकारे जन्मादिक न वर्तत इति विकारावति । निधूतनिखिलविकारं निखिलहेय- प्रत्यनीककल्याणकतानं निरतिशयानन्दं परं ब्रह्म सविभूतिकं सकलकल्याणगुणमनुभवति मुक्तः। तद्विभूत्यन्तर्गतत्वेन विकारवर्तिनां लोकानामपि मुक्तभोग्यत्वम् । तथा हि परस्मिन्ब्रह्मणि निर्विकारेऽनवधिकातिशयानन्दे मुक्तस्यानुभधितृत्वेन स्थितिमाह श्रुतिः 'यदा वैप एतस्मिनयेऽनात्म्येऽनिरुक्तोऽनिल यनेऽभयं प्रतिधां विन्दते। अथ सोऽभयं गतो भवति' (ते. २१७) 'सोवै सः। रसं ह्येवायं लब्ध्वानन्दी भवति' (ते. २१७) etc., The sense is that the Released one with his knowledge not stultified by Karman, having enjoyed the modified worlds that are the manifestations of the Lord, becomes gratified at his own will. Therefore, by this sentence is thus conveyed (that the Released one ) enjoys all enjoyments coming within the jurisdiction of the appointed officers and abiding within the modifications, which are the glory of Brahman, not the world-operation || 1811 [550) If like the Soul in the Samsāra, even the Released one enjoys the enjoyments abiding within the modifications, then as in the case of the Bound one, in the case of the Released one also, the store of objects fit for enjoyment will surely have an end and would be just scanty There says (the Sutrakāra) Not abiding in the modifications, to the same effect the Śruti describes the state ॥19॥ Vikāre - In the modification ---in birth etc., does not exist - Vikārāvarti - The Released one realises the Highest Brahman with its manifestations, with all the modifications shaken away, of a uniformly auspicious nature opposed to everything fit to be abandoned, possessing an excessive bliss, and having all auspicious qualities. The worlds although within the modification are fit for being enjoyed by the Released one, as they are included in the manifestations of that. To explain the same - The Śruti explains the Released one as abiding as the realiser, in the Highest Brahman without modification, possessing unlimited excessive bliss • When indeed this one, verily, secures stability, freedom fear, in this imperceptible, non-body, un Enable, without abode, then he goes to freedom from fear' (Tai. 2-7) * Rasa. ierily, (is ) he: haning indeed secured Rasa alone, he becomes full of Ananda' (Tai. 2.7) - ·. १०५७] ब्रह्मसूत्र-४.४.२० [ Para 551 इत्यादिका । तद्विभूतिमूतं च जगत्तत्रैव वर्तते 'तस्मिल्लोकाः श्रिताः सर्वे तदु नात्पेति कश्चन (का. ५८) इति श्रुतेः । अतः सविभूतिकं ब्रह्मानुभवन्विकारान्तर्तिन आधिकारिकमण्डलस्थानपि भोगान्भुक्त इति * सर्वेषु लोकेषु कामचारः (छा. ७।२५।२) इत्यादिनीच्यते, न मुक्तस्य जगद्व्यापारः ॥ १९॥ दर्शयतश्चैवं प्रत्यक्षानुमाने ॥ २० ॥ [551] अस्य प्रत्यगात्मनो मुक्तस्य नियाम्यभूतस्य नियन्तृभूतपरमपुरुपा. साधारणं जगद्व्यापाररूपं नियमनं न संभवतीत्युक्तम् । निखिलजगनियमनरूपो ध्यापार: परमपुरुषासाधारण इति दर्शयतः श्रुतिस्मृती 'भीपास्मादातः पवते । भीषोदेति सूर्यः । भीपास्मादग्निवेन्द्रश्च । मृत्यु- विति पञ्चम इति । (ते. २८) एतरय चा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसो पिधृतो तिष्ठतः' ( ३८९) इत्यादि । तथा 'एष सर्वेश्वर एण भूताधिपतिरेप भूतपाल एष सेतुर्विधरण एषां लोकानाम- संभेदाय (बृ. ४।४।२२) etc. And the world which is its manifestation exists there, itself in accordance with the Sruti •In that are all the warlds resortings no one goes beyond (Ka.5.8) Therefore, by (the passage) • In all the worlds free movement at will' (Cha.7-25-2) etc., is stated that (the Released one) realising Brahman with all its manifestations enjoys the enjoyments also within the jurisdiction of the appointed officers abiding within the modifications; and not the operation with the world by the Released one. 119111 And thus show the śruti and the Smrti 1120 11 [551] It has been stated that in the case of this Released inmost self who is subject to control, is not possible the control involving the operation of the world, peculiar to the Paramapurusa who is the Controller. The Śruti and the Smrti show that the operation of the nature of the control of the entire world is peculiar to the Paramapurusa, Through fear from him, the wind blows on; through feat rises the Sm; through fear from him, Agni and Indra; Death runs as the fifth' (Tai.2.8) Under the direction, verily, of this Aksara (0) Gārgi, the Sun and the Moon, stay on supported' (Br.3.2.9) ect., --similarly the Sruti (passage) * This one, the ouer-lord of all; this one the supreme master of beings; this one, the protector of Bhūtas ; this one the bridge, the support, for the non-breaking of these worlds. (Br.4.4-22) 1t ·Para 551] श्रीभाष्यम् [ १०५. इति च श्रुतिः । स्मृतिरपि 'मयाध्यक्षेण प्रकृतिः सूपते सचराचरम् । हेतुनानेन कौन्तेय जगद्विपरिवर्तते । (गीता ९1१०) इति। 'विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् । (गोता १०।४२) इति च । तथा मुक्तस्य सत्यसंकल्पत्वादिपूर्वकस्याप्यानन्दस्य परमपुरुष एव हेतुरिति श्रुति- स्मृती दर्शयतः 'एष ह्येवानन्दयाति' (ते. २१७) 'मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्बह्मभूयाय कल्पते ॥ ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च। शाश्वतस्य च धर्मस्य सुखस्येकान्तिकस्य च ॥ (गीता १४।२६-२७) इति । यद्यप्यपहतपाप्मत्वादिः सत्यसंकल्पत्वपर्यन्तो गुणगणः प्रत्यगात्मनः स्वाभाविक एवा- विर्भूतः, तथापि तस्य तथाविधत्वमेव परमपुरुपायत्तं तस्य नित्यस्थितिश्च तदायत्ता। परम- पुरुपस्यैतन्नित्यताया नित्येप्रत्यानित्यतया वर्तत इति न कश्चिद्विरोधः। एवमेव परमपुरुप So also, the Smrti - By me, the presiding aixthority, the Prakrti produces (everything) along with the movable and immovable; by this as the cause, (O) son of Kunti, the world revolves on (Gita 9.10) • Having enveloped all this world, by a portion (of mine) I stay on (Gita 10-42) Similarly, the Sruti and the Surti passages show that the Paramapurusa is the only cause of bliss in the case of the Released one who has already the attributes, --- having the thoughts fulfilled etc. This one alone causes Ananda indeed (Tai. 2.7) And who me, with single-minded Bhaktıyoga, he, having gone beyond these Gunas, is fit for becoming Brahman For, I am the base (stablity) of Brahman which is immortal and immutable, and of the eternal Dharma, and of the exclusive happiness.' (Gita 14-26-27) Although the host of qualities beginning with having the sins destroyed etc.. and ending with having the thoughts fulfilled, is manifested as being natural in the case of the inmost Atman, still that (host of qualities) being only of that nature depends upon the Paramapurusa and its permanent stay is dependent upon him. And as the Paramapurusa always desires to have this permanent state (of the gunagana), this continues to remain permanent-so, there is no contradiction. And in the same way, being the instrument of the enjoyment series ·१०५९] ब्रह्मसूत्र ४४२२ [ Parn 552 भोगोपकरणस्य लीलोपकरणस्य च नित्यतया शास्त्रावगतस्य परमपुरुषस्य नित्येष्टत्वादेव तथावस्थानमस्तीति शास्त्रादवगम्यते। अतो मुक्तस्य सत्यसंकल्पत्वं परमपुरुपसाम्यं च जगइव्यापारवर्जम् ॥ २०॥ भोगमात्रसाम्यलिङ्गाच ।। २१॥ [552] ब्रह्मयाथात्म्यानुभवरूपभोगमात्रेण मुक्तस्य ब्रह्मसाम्यप्रतिपादनाच लियाज्जगद्व्यापारवर्जमित्यवगम्यते 'सोऽभुते सर्वान्यामान्सह ब्रह्मणा विपश्चिता' (तै २।१) शति । अतो मुक्तस्य परमपुरुपसाम्यं सत्यसंकल्पत्वं च परमपुरुपासाधारणनिरिलिजगलियमन- श्रुत्यानुगुण्येन वर्णनीयामिति जगद्व्यापारवर्जमेव मुक्तैश्वर्यम् ॥ २१ ॥ [553] यदि परमपुरुपारतं मुक्तस्यैश्चर्य तहिं तस्य स्वतन्त्रत्वेन तत्संकल्पा न्मुक्तस्य पुनरावृत्तिसंभवश त्यत्राह - अनावृत्तिः शब्दादनापत्तिः शब्दात् ॥२२॥ यथा निरिसलहेयप्रत्यनीककल्याणकतानो जगजम्मादिकारणं समस्तवस्तुविलक्षणः by the Paramapurusa and the instruments created in sport known from the Sāstra as being permanent, are always desired by the Paramapurusa and so they stay on in that way - this is known from the Sāstra Therefore, having the thoughts fulfilled and extreme resemblance with the Parama purusa in the case of the Released one (exist), barring dealing with the world |॥20॥ And on account of the characteristic about the resemblance confined only to enjoyment ||21|| [552) And from the characteristic - Viz the propounding in the case of the Released one, resemblance with Erabman, confined only to the enjoyment of the form of realisation of Brahman as it is - is apprehend ed (that the Sāmya is ), barring the dealing with the world, as in * He enjoys all desires along with the wise Brahman (Ta121) Therefore, resemblance with the Paramapurusa, and having the thoughts fulfilled, in the case of the Released one - this is to be described in accordance with the Sruti pointing out to the control of the entire world peculiar to the Paramapurusa — and so the wealth of glory of the Released one is there, barning only the dealing with the world ॥21॥ [553] If the wealth of glory of the Released one is dependent upon the Paramapurusa, then because he (Paramapurusa) is independent, there is the doubt viz the possibility of the Released one returning to the Samsāra, if He thinks that way-So here (the Sutrakara) says Non-return, account of the Word, non-return, on account of the Word 1122 11 Just as it is known from the Word (Sruti ) that there is the Paramapurusa called Parabrahman -- uniformis auspicious, the rival (opposite ) १३३ on ·18.552 श्रीभाष्यम् {१०६० सर्वज्ञः सत्यसंकल्प आश्रितवात्सल्येकजलधिः परमकारुणिको निरस्तसमाभ्याधिकसंभावना परब्रह्माभिधानः परमपुरुषोऽस्तीति शब्दादवगम्यते, एवमहरहरनुष्ठीयमानवर्णाश्रमधर्मानुगृहीत तदुपासनरूपतत्समाराधानप्रीत उपासीनाननादिकालप्रवृत्तानन्तदुस्तरकर्मसंचयरूपावियां विनिवर्त्य, स्वयाथात्म्यानुभवरूपानवधिकातिशयानन्दं प्रापय्य, पुनर्नावर्तयतीत्यपि शब्दा देवावगम्यते । शब्दश्च 'स खल्वेष वर्तयन्यावदायुष ब्रह्मलोकमभिसपद्यते न च पुनरावर्तते' (छा ८।१५) इत्यादिक । तथा च भगवता स्वयमेवोक्तम् मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् । नाप्नुवन्ति महात्मान' ससिद्धि परमा गता ॥ गाबह्मभुवनालोका पुनरावर्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥' (गीता ८1१५-१६) इति। न चोच्छिन्नकर्मबन्धस्यासंकुचितज्ञानस्य परब्रह्मैकानुभवकस्वभावस्य तदेकप्रिय स्यानवधिकातिशयानन्दं ब्रह्मानुभवतोऽन्यापेक्षातदारम्भाद्यसंभवात्पुनरावृत्तिशङ्का। न च of everything fit to be abandoned, the cause of the origination etc, of the world, different from all entities omniscient, with thoughts fulfilled, the one ocean of affection for those resorting (to him), extremely merciful, in whose case the possibility of any one equal or superior is out of question, — similarly It is known from the Word (Sruti) itself, that he does not cause the norsluppers to return (to this Samsāra), pleased with the propitiation in the form of his worship fortified by the proper observance of the ) duties of the Varnas and Aśramas performed day after day, having turned away the Avidya of the form of the heap of Karmans, unlimited and difficult to cross, starting from times ito memorial, and having made them attain to excessive bliss of the form of the realisation of himself as he is — And the Word (is) He, indeed, acting in this way, as long as he lives, attains to the Brahmaloka and returns not again (Cha.8-15-1) And to the same effect, by the Lord himself is stated Having attained to me, the high-souled ones, having secured supreme perfection, do not go in for birth again, the impermanent abode of misery' The worlds nght up to Brahmaloka, are revolving ones, (O) Arjuna, but on attaining to me, re-birth exists not (Gita 8 15-16) Not again should there be any fear about his returning again on account of the impossibility of dependence on anything else and working for its sake in the case of the one whose bond of Karman has snapped asunder, whose know ledge knows no coatraction, who has the one nature of the realisation of . etc ·१०६१] ब्रह्मसूत्र- [ Para 553 परमपुरुषः सत्यसंकल्पोऽभ्यर्थभियं ज्ञानिनं लब्ध्वा कदाचिदावर्तयिष्यति, य एवमाह 'प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः।। उदाराः सर्व एवेते ज्ञानी त्वात्मैव मे मतम् । गास्थितः स हि युक्तात्मा मामेवानुत्तमा गतिम् ।। पहना जन्मनामन्ते ज्ञानवान्मां प्रपद्यते। वासुदेवः सर्वमिति स महात्मा सुदुर्लभः॥' (गीता ७१७-१९) इति । सूत्राभ्यासः शास्त्रपरिसमातिं द्योतयतीति सर्व समन्जसम् ।। २२॥ जगद्व्यापारवाधिकरणं समातम् (६) इति श्रीभगवद्रामानुजाचार्यविरचिते शारीरकमीमांसाभाष्ये चतुर्थाध्यायस्य चतुर्थः पादः समाप्तः॥ अध्यायश्चतुर्थो ग्रन्थश्च शास्त्रं च परिसमातम् ।। नमो भगवते रामानुजमुनये योगिवर्याय ॥ नमः पूर्वीचार्येभ्यः ।। me Higbest Brahmaa alone, who alone is dear to it, who realises Brahman which is limitless excessive Ananda -Not again would the Paramapuruşa who has his thoughts fulfilled, having secured the knower who is exceedingly dear to him, make bim return at any time -(the Paramapuruşa ) who has declared thus — • For. I am exceedingly dear to him who knows, and he is also (exceedingly) dear to me All these are good (noble) ones, but the one who knows is my very Atman,--this is my view; for, he with controlled mind abides in me alone, the highest Destination. The knower reaches the end of many births, (realising) that Vasudeva () everything -such a high-souted one is ertremely rare.' (Gita 7-17-19) The repetition of the Sūtra indicates the completion of the Šāstra and so everything is proper. ॥22॥ Here ends the Jagadvyāpāravarjádhikarana (6) End of the Fourth Quarter of the fourth Chapter in the Commentary on the Sarirakamīmānsã composed by the Illustrious Revered Preceptor Rāmānuja. Here ends the Fourth Chapter, the Book and the Šāstra. Salutation to Rāmānuja-muni, the best of Yogins. Salutation to the Acāryas of old.

·11. 3 The third Quarter of the Second Adhyāya deals with the origination (and dissolution) of the elements, the non-origination of the Soul his nature freedom of the will etc [328] The first Adhikarana comprises nine Sūtras (1-9). Purva. paksa-Sutras are 1, 3 and 4, the Siddhanta-Sūtras are 2,5-9 (Sūtra 1) The Pūrvapaksın says -- Akāca is not originated, because there is no Sruti to that effect The Chandogja speaks of Tejas being produced from at (Brahman), and Ākāśa is not mentioned The Stuti can only state what is possible the Mundaka Sruti where Äkāśa is said to be produced should be rejected, as a faccia entity cannot possibly be created [329] (Sūtra 2) The Siddhāntin says—The objector's contention is wrong we have actually the Mundaka-passage (PETETT=14à un ) before us the Sruti is not always bound down by any Laukıha Pramāna it can certainly take note of some other Sruti and make the necessary adjustment (Percaya aita- हेतु Anumāna would be पियत् नियम, निरवयत्रत्वात् परमाणुवत्, वियत्, नित्यम् विभुन्यात् आत्मत् ). [330-31 ] (Sutras 3 and 4 ) The Purvapaksın again argues - The Mundaka-passage must not be interpreted Iterally, but only metaphoncally, as at comes into conflict with the Chāndogya-passage which speaks of Tejas being created first and further Viyat or Ākāśa is described by the Sruti as Amrta It may be objected by some admirers of the faint that such an Interpretation of the Sruta passage एतस्मादात्मन आकाश मभूत , वायोरग्नि (मभूत ) would mean that the same word maka has to be taken metaphorically with Ākāśa, and understood literally in respect of Vayu, Tejas etc This is surely strange The answer by the Purvapahsia is—This is not an uncommon procedure The came nord Brahman is used metaphorically to denote Pradhāna in the Mundaka, and primarily to mean Brahman, and this is not objected to by any one. TH107 AT and IT are read as separate Sūtras by Sankara Bhāskara etc, Nimbārka, Srikantha, Baladeva etc, follow Rāmānuja [331 AJ (Sūtras 5-9) The Siddhāntin replies (Sūtra 5) The Srutis mentioning the origination of Aläsa cannot be dismissed as being metaphorical, for that would mean that the right staan in cmphasised in the Chándossa kould be futile This declaration can be justificd only if Clerything else including Alisa is the product of Brahoan Ramanuja splits प्रतिमाहानि as प्रतिज्ञा+महानि Baladeya reads the Sutra as प्रतिताहानेर्व्यतिरेकात् 27*747 defimtely said to be at (as the at: illustration shows) the Jy as are not different from Brahman, because they are di > ·Para 331 A] Notes on 170 (Sūtra 6) The Chandogya also definitely speaks of everything as Brahmakārya, in stating एकमेवाद्वितीयम्, ऐतदास्यमिद सर्वम् etc तत्तेजोऽसृजत simply means Brabman created Tejas not that Tejas was the first to be created and has no power to nullify other Srutis that speak of Akasa and Vayu as being created by Brahman before Tejas Most Bhāsyakäras read 5 and 6 as one Sūtra (Sūtra 7) Ābasa is a jar of Brahman and so, it must be a product (विभाग उत्पत्ति ) of Brahman 9999 is explained by Rāmānuja as follows -When a general statement is made--here are the sons of Devadatta- and only some of them are actually introduced, it is understood that the remaining also are Devadatta s sons Other interpretations of Jiare- यावकिचिद्विकारजात दृश्यते तावानेव विभागो लोके दृश्यते । (शङ्कर) आकाशमपि विकृतम् , लौकिम्व्यवहारविषयत्वात् । ( वाटभ) लोम्व्यवहारानुरारेणेत्यथ –यथा लोके दादौ सूक्ष्मान्यादेनिमयनादिनाभिव्यज्यमानाना विकाराणा मेवोत्पत्तिर्यवाहियते, तथैव सूक्ष्माकाशादभिव्यक्तस्य कार्याकार्यस्यैवोत्पत्ति श्रुतिपु व्यवाहियते । ( विज्ञानभिक्षु) Baladeva reads the Sutra as यावद्विकारस्तु अमृतत्व, as in the case of Gods means only चिरकालावस्थायित्व, when spoken of in connection with Ākāsa Sankara also remarks — paraglamarahan atau दिवौकसा इतिवद्र्ष्टव्या । 'आकाशवत्सर्वगतश्च नित्य 'इत्यपि प्रसिद्धमहत्त्वेनामशनोपमान कियते निरतिशय महत्त्वाय नाकाशसमत्वाय । यथेषुरिव सविता धावतीति क्षिप्रगतित्वायोच्यते नेपुतुल्यगतित्वाय, तद्वत् । [332] (Sūtra 8) Sankara takes this Sutra as forming a separate Adhikarana and remarks अतिदेशोऽयम् air means here Rāmānuja says that this Sūtra is put in to show that Vayu also like Akāśa, is originated, and to give Väyu his due importance (मातरिश्चन - Vayu the Nirukta derives the word as मातरि, अन्तरिक्षे श्वसति मातरि, आशु अनिति वा, मातरि श्यति वर्धते।) If no Sūtra had been there independently referring to Váyu, in Sutra 10 below the expression et would mean that Tejas has both Akāśa and Vāyu as its originators but only Vāyu is the cause of Tejas (Sūtra 9) Brahman cannot be originated there would be no vtirana piraziah, if Brahman itself were to be the Frø of something else [333] (Sūtra 10 ) According to Rāmānuja Sūtras 10-17 form one Adhikarana Sūtras 10-13 (12 and 13 are read as one Sūtra by Sankara and others ) form the Pūrvapaksa and Sūtra 14 is the Siddhänta According to Sankara Sütras 10-12 and Sūtras 13-15, each form three separate Adhikaranas The Purvapaksa arises in this way – The origination of the various elements is mentioned Is one to understand that the succeeding entity is produced from the preceding one only, or is it from Brahman itself taking that orm ? The Pūrva paksın says - the origination is from the ananze ·171 Śri-Bhâşya If. 3. 15 [Para 336 (Sūtras 11-12) Tejas comes from Vāgu; waters come from Tejas (Agni), and Prithivi (Anna) from waters, [334] (Sūtra 13 ) It might be argued that the Chandogya speaks of Anna as coming from waters; how is it that Anna means Pệthivi ? The answer is as follows: (1) The context (TTT) shows that the elements are the subjectmatter. (2) Everything that is fit to be eaten is the la fie of graai: so there is nothing wrong in referring to the fight (grerit ) by the word (a) denoting che Kārya. (3) The colour of Agni is red; that of water's is white the colour of Anna is given as dark, so the dark colour must refer to some 4519 like the Pệthivi. (4) Other Śruti-passages actually say azz: girafi. The Sruti says 3DER: and not that Vāyu is produced from Brahman with Akasa as its body: so the various elements can be said to come from Brahman परंपरया. Rāmānuja gives no convincing reason as to why there should be a Pūrvapaksa at this stage. One should first have a definite statement that the elements are originated, and then tbe question could have been mooted, whether it is Brahman or Purusa that causes the origination, and the answer could come in Sūtra 14. [335] (Sūtra 14) The Siddhānta is ;- The Paramapurusa is the real originator everywhere. He creates the world by his own Sankalpa, as the Sruti tells us. Everything forms his body, and he is the inner Controller. It is true that the Śruti does not speak directly of Iksaņa in the case of Mahat etc., as it does in the case of Tejas etc, but that does not matter, as Mahat etc., are on a par with Tejas etc., both being the quageftis. [336] (Sūtra 15) the objector points out that the passage, एतस्माजायते प्राणो मनः सर्वेन्द्रियाणि च । खं वायुज्योतिरापः पृथिवी विवस्य धारिणी॥ must be taken to mean that the creation takes place in a particular order. The answer would be:- The Śruti speaks of two FS — 371,7g as in the above passage and the परंपरया कारणाम as in the series, महत - अहंकार -आकाश etc. In order to reconcile the Śruti-passages, it should be admitted that the different Kāryas originate from Brahman taking the different forms. It must be remembered also that Ākāśa etc., actually denote Brahman itself which is their Ātman. The objector seems to take yapimi as connected with only Prāna, but there is no reason why it should not be connected with Manas and Indriyas as well. Thus the passage does not describe the sataFA but only the extent of the jurisdiction of Brahman.

·Paras 336 ] Notes on 172 Rāmānuja takes face to mean' difference, and says that the Sūtra corroborates what the previous Sūtra has stated, and thus the Śruti-passages are properly reconciled. [ Rāmānuja's interpretation is not convincing. Sankara and others understand family to mean re-absorption, and explain the Sutra to mean -- the process of re-absorption is appropriately the reverse of that seen in the creation, giãai merges into waters, waters into Tejas etc. Sankara remarks -- विपर्ययण तु प्रलयक्रमोऽत उत्पत्तिक्रमाद्भवितुमर्हति । तथा हि लोके दृश्यते -- येन क्रमेण सोपानमारूढाततो विपरी- da fahoracigaila Why Rāmānuja should have thought it necessary to give his complicated interpretation is not clear. Perhaps he thought the प्रलयक्रम reference was out of order, when thin was the matter in hand. (Sūtra 16) The objector again points out that in the second half of the passage एतस्मान्जायते...the correct उम्पत्तिकम of the elements is given (ख, वायु, ज्योतिस्. अप् and पृथिवी ), it is reasonable therefore to suppose that there is उत्पत्ति- 4. In the first half as well ( slu, hat and sizes) and so the śruti need not be understood as referring to direct origination from Brahman. The answer is The śruti refers to all entities, from siu right up to giugi and there could be no discrimination, and the different Sruti-passages have to be reconciled as best as possible. विज्ञान refers to Indriyas as they are the means of विज्ञान, Šankara's interpretation of this Sūtra appears to be more natural and convincing. According to him, the question is-Where in the order of origination are to be accommodated Manas (Buddhi) and Indriyas which are definitely mentioned in some Śrutis? In the Mundaka, for instance, the Karanas come in between the Ātman and the elements. The Siddhānta is- Actually this need not worry any one much, whatever view about the senseorgans etc., is taken. If they are constituted of the elements, the order is not disturbed (sometimes the elements and sense-organs are mentioned separately but that is to be explained in accordance with the grandfar Frary--though the qfarses are also Brāhmaṇas, their separate mention is intended to draw special attention to them, when one says maatAFIZ HHT); if they are not Hinta, the order remains undisturbed, whether the Karanas are originated first, or the elements. So, we must understand that in the Mundaka-passage, there is the समानायक्रम (the order for recital) and not the उत्पत्तिक्रम. [337] (Sūtra 17) Sankara takes this Sūtra as forming a separate Adhikarana, The Pūrvapaksın says — If all words directly denote Brahman, how can we explain that different words are used by people to denote different entities, both movable and immovable ? The answer is :- (A) Really such a reference (व्यपदेश) is भारत (एकदेशे भज्यते. इति) or partial, as it refers ocly to the girl (while Brahman is the file) prior to the realisation of the Prakārın ·173 Śrī-Bhasya II. 3. 19 [Para 340 (B) Or, if we read 31*1*: (gen: ), then the sense is - The चराचरवाचि- 157 primarily points out to Brahman; for, the denotative power of all words is dependent upon Brahman. Rāmānuja's interpretation is far-fetched and confusing. According to Sankara, the Sūtra refers to the popular ideas about the rurê and go of the Jiva, and points out that enh and 9 affect only the Fan G4 bodies, and are caused by the connection with, and separation from the body. [338] (Sūtra 18) The third Adhikarana has only one Sūtra and the point discussed is, whether the Jiva is born (originated ). The objector says - The night in the Śruti, taiqua paràgram which is without any reservations, can be true if everything else than Brahman, including the Jiva, is created. The answer is - The Jīva or Atman is not created ( Rāmānuja reads 7, 51 :), as the śruti says a 7190 ftud, and other Sruti-passages describe him as Nitya which implies अनुत्पन्नत्व. The प्रतिज्ञा - एकविज्ञानेन सर्वविज्ञानम् - can still bold good; Jiva can be said to be a Kārya due to gratiafare: he is not a Kārya involving any change in his nature. Brabman has the Cit and Acit entities as its body. नानात्व and एक्त्व are really नामरूपविभागभाव and नामरूपविभागाभाव respectively, [339] This position is in a sense accepted by the Advaitins as well — The Advaitins regard (A) the nature of Jiva, as due to Avidyā (but this would mean that Brahman itself is affected by Avidyā). (B) or, as due to some Upādhi (but this means that Brahman is affected by the Upadhis). (C) or hat the F19 Brahman remains three-fold as vilna (Jiva), 37119 (the Acit ) and are (Parameśvara ) (but thus Brahman becomes subject to modification). But the views of the Advaitins are thus associated with some blemish or other. Rāmānuja adds that the Viśistādvaita view is free from blemish; for, Brahman, even in the कारणावस्था and कार्यावस्था (that is. स्थूलसूक्ष्मायस्था. with Cir and Acit as its body ) remains the same, possessing all Imh. (Rāmānuja conveniently forgcts that the Advaitins would regard the concept of a composite Brahman with Cit and Acit as its body, as the biggest blemish in his system of Viſstädvaita ). Most Bhāsyakāras read ah, styà: which is certainly a better arrangement. Besides being on a par with the Sūtra a faza.yà: the force of = (in Arnare niz:) is more properly brought home thereby, the meaning being Not only is there no Śruti declaring Atman to be originated, but on the contrary there are scores of Śruti-passages declaring that Ātman is Nitya thus Atnasvarūpa is made clear both positively and negatively. [340] (Sūtra 19) The fourth Adhikarana comprises as many as 14 Sutras.

·Paras 340) Notes on 174 Sūtra 19 discusses the nature of Jiva who has been already proved to be non-originated (1) Is Jiva Cinmātra (as held by some Bauddhas and Sankhyas )? (2) Is Jiva Acitsvarūpa, having Caitanya as an adventitious (Agantuka ) quality (as held by the Vaišesikas ) ? (3) Is Jiva Jnātſsvarūpa ? The Pūrvapakşin says-Ātman is Cinmātra as the Śruti says et fantaa far (A Jñatę or knower cannot abide in Jhāna); also ſhari usi aad (here Vijñāna has obviously the nature of the Agent, performing the sacrifice). This means that neither Jõāna nor Jñattva can be the Syarūpa or nature of Atman, for in that case, these would be perception at all time everywhere. But we see that there is the absence of Jhāna in the Susupti or Moksa state ( 97 uita says the Sruti ). Caitanya must there be only an Āgantuka quality and Ātman is by nature Jada, [341] The Siddhantin says :— The Śrutis make it abundantly clear that Atman is ज्ञातृस्वरूप: e. g. यो वेदेदं जिघ्राणीति स आत्मा....कामान्पश्यन् रमते. नोपजनं स्मरन्.... विज्ञानमयः (abounding in ज्ञान), द्रष्टा, श्रोता ..विज्ञानात्मा पुरुष. etc. Šankara explains şi as järeldra:, as Jiva is really Brahman itself associated with Upādhis and Brahman is well-known as possessed of Nityacaitanya. In the state of deep sleep, there is not the absence of Caitanya, but only the absence of objects of sense; the sense-organs are useful in bringing out the particular features of the objects; that is all. Sankara's interpretation of Jõa as ļšānasvarūpa is criticised adversely by many. It is pointed out that Jña (angla : ) must mean .a knower' and not 'knowledge'. We think that even the most bitter critic of Sankara would hesitate to question Sankara's acquaintance with Sanskrit Grammar. The Jiva is often described as fã71799 or gai99 by tha Śruti, and Sankara in conformity with śruti describes the nature of Jiva as Jhāna. One who is TATTORI must have, as a matter of course, the power to know. The state of a knower is conditioned by the presence of objects of knowledge etc, one cannot be a knower in a vacuum. So, Sankara emphasises the gate here. Philosophically, there is hardly any difference between one who is a knower and one who is ज्ञानस्वरूप. Sankara and others read this Sūtra as a separate Adhikarana, thus giving it its due importance, [342] (Sutra 20 ) According to Rämānuja, this and the following Sūtras answer the objection :-If Jiva is a knower by nature, there would be perception by him always everywhere as he is all-pervading. The Siddhāntin says : - Jiva is not ay: be is atomic (39) in size; for, the Sruti speaks of Jiva's (A) departure from the body, (B) movement towards the Moon, and (C) return to this world, ·175 Sri-Bhasya II. 3.28 [Para 345 These movements are not possible in the case of a Vibhu (all-pervading ) entity. (Sūtra 21 ) Departure from the body can be explained metaphorically as meaning absence of connection with the body, but the other two movements must be understood as being real. [ 343) (Sutra 22) The Sruti sometimes says itaa as 1999; but the context shows that the reference there is to the Prajwa or Paramātman. अनुवित्त means उपास्य or प्राप्य. (Sūtra 23 ) The śruti actually uses the word ay (atomic ) to describe Jiva, and his dimension (Unmāna - map ) is spoken of as the edge of an awl or a hundredth part of a hundredth part of a single hair-end. [344) (Sūtra 24 ) It may be objected that if Jiva is Anu, how can he experience pain as pervading the whole body ? - The answer is Just as a drop of sandal-oil, although placed on a small part of the body, gives & pleasurable sensation to the whole body, the Jiva although atomic can have a sensation pervading the whole body, (Sūtra 25) The objector says that the Candana-illustration is faulty, because while the location of the Candana-oil is actually perceived, no location for the atomic Jiva is available. The answer is The Sruti gives the heart as the local habitation of the Jiva and so the illustration is quite an apt one. start - the vital parts, eye, ear, nose, heart etc. (Sutra 26) Rāmānuja takes this Sūtra as propounding the Siddhānta. There does not exist sufficient justification for this. In that case, a new Adhikaraña should have been started with the next Sutra; but Rämānuja does not do that though he scems to have begun a new topic with the next Sutra how can ज्ञान, ज्ञातृगुण be separate from the ज्ञातृ ? The Jiva pervades the whole body by his Jäänaguna, as the gem or the Sun pervades a wide space by the 31 ( lustre )-yu, although located is one small place. Sankara along with others reads the Sutra as qora 374T (-as in the world, from the popular point of view, and refers to the vari). [345) (Sutra 27) Jžāna can be separate from Jaime as is certifed by the Sruti जानान्येवायं पुरुषः। A Guņa can remain separate frike Gonin, as for instance, the Kusuma-gandha (the fragrance of the ori aparienced far apart from the place where the flower is (Bzi is dea to the Gandha being wafted along with the minute particlec Suz?) Sankara and others read 241 9 pinig as a sor, faring to t:: passage 311 312*4 341 URT: (Sūtra 28 ) The Sruti distinctis et is Vijhatr (न हि विज्ञातुर्विज्ञातेविपरिलोपो विश्व). thes विज्ञानमादाय. 3 separazione ·Paras 345) Notes on 176 There is no material difference about the interpretation of Sutras 20-28, individually, given by the Bhāyakāras The Sutrakära mahcs use of three analogies, चन्दनवत् , आलोक (or लोक) वत् and गन्धवत् But the most important or vital difference is that Sankara takes all these Sūtras as giving the view of the Pūrvapaksın (Sūtra 29 gives the Siddhānta view) According to Rāmānuja the whole discussion centres on the problem - how can one avoid the contingency of Agricz if the Jiva is all-pervading and not atomic? This does not appear to be natural as the question about geeing and 3997feu is premature here and is discussed separately in Sūtra 32, Sankara's comments are more to the point After describing the nature of the Jiva, the Sutrakāra turns to the question about the dimension of the Jiva Now the dimension of the Jiva can be one of the three - (9) (२) देहपरिमाण, and (३) विभु देहपरिमाण is out of question as it cannot exist in a नित्य entity Jiva is admitted to be face by all (Besides, that view has already been refuted, when the Jaina doctrine was discussed in II 2 32-34 ) The Purvapaksın favours the argaram according to Sankara It is true that the Purvapaksa becomes a long one in that case, and is given great importance But this is not a strong argument to question Sankara's arrangement, possibly the Sūtrakāra wants to give as long a rope as possible to the Pūcvapaksın to secure greater glory for the Siddhantin [346] (Sūtra 29 ) This is a very important Sūtra Rāmānuja understands the Sūtra as answering the query-How is it that the Atman is designated as Jñāna (Fakta za ngo), although he is the knower (J)? तत्-विज्ञान विज्ञानगुणसारत्वादात्मनो विज्ञानव्यपदेश is the answer 91777-As Prājõa is designated Ananda, as Ananda is his ainga-yu Rāmānuja connects this discussion with the Sūtra sa 57 which stands at the begioning of this Adhikarana (pisa ra as has been already remarked, is taken as forming a spparate Adhikarana by many) It would be seen that तत् is used twice in the Sutra (तद्गुण and तद्व्यपदेश ), It is reasonable to hold that a must mean the same thing in both places, and ng must also have been referred to before The interpretations by the various Dhāsyakāras would have to be judged accordingly (1) Sankara –G , HTT मार प्रधान यत्यात्मन ससारिखे सभवति स तद्गुणसार । तस्य भाव बुद्धिपरिमाणेन, अस्य परिमाण (अणुवादि) व्यपदेश । that is (Sahkara takes the first तत् to refer to बुद्धि and the second तत् to अणुल) There is apparent dis- Sankara could have stopped at explaining the first ac as fyra but he chooses to give the additional information that suca is associated with Buddhi which is often spoken of as extremely subtle (1) (2) Bhāskara on the whole follows Sankara (3) Nimbārka - aura una faida taice (that is, the point at issue 15 -- If Ātman is zu why is he called fay, Facy etc (4) Srikantha ज्ञानगुणसारत्वादामनो ज्ञानव्यपदेश । crepancy here specially 2 ·177 Śri-Bhasya II. 3, 32 [ Para 348 (5) Vijñānabhiksu : उपाधिभूतादणुगुणसारस्वात्तु, अणुगुणव्यपदेशो जीवे ( this is practically the same as Sankara's ) यया प्राज्ञ ईश्वरे मायापरमा वायुपाधिगुणसारत्वेन मायादिगुण- व्यपदेशः। (6) Vallabha:-तस्य ब्रह्मणो गुणाः प्रज्ञादृष्टत्यादयस्त एवात्र जीवे सारा इति जीने भगवव्यपदेशः। That अशुत्व of the Jiva is the matter in hand here is most probable. Interpretations of तव्यपदेश as विभु-ज्ञान-भगवद-व्यपदेश, are not therefore acceptable, Vijñānabhikṣu's interpretation is the best, as he explicitly takes both the 7 words to mean Aņu. Šankara means the same thing, but he does not make it explicit in so many words that बुद्धिगुण is the same as अणुगुण. Agother important point which seems to have been missed is that the Sūtrakāra uses the expression apgagi: (that designation or designation by that); that is to say, that the Jiva is called or designated ag, not that he is अणु. This definitely corroborates Sahkara's position. व्यपदेश does not refer to the actual Syarūpa or nature of a thing, but something metaphorical. Rome is called 'The Eternal city' but is not eternal; the Lord is often called 'Father and mother' which cannot be understood literally, प्राज्ञवत् - This illustration is not to be understood in the ordinary sense of a Dțstānta. The Sūtrakāra wants simply to point out that the Paramātman also, like the Jiva, is designated in various ways ( Ananda, Vijñāna etc.). [347] (Sutra 30) There is no harm in describing Jiva as Vijana. as it is a life-long attribute of the Jiva, just as गोत्व is the special (स्वरूपनिरूपणधर्म) attribute of a bull, persisting as long as the t exists. Rāmānuja adds, चकारादात्मनोऽपि स्वप्रकाशत्वेन ज्ञानमिति व्यपदेशे 'न दोष' इति समुचिनोति. Jiana and Atman, both are famil, so, Atman can be designated as Jhāna. Rāmānuja here does not take aediate as referring to any Śruti-passage, para usually refers to some Śruti. Saikara understands योऽयं विज्ञानमयः, etc., as referred to by तद्दर्शनात्, and remarks यावदयमान्मा संसारी भवति. यावदस्य सम्यड्दर्शनेन संसारित्वं न निवर्तते तावदस्य बुद्धया संयोगों न शाम्यति । Nimbārka जीवस्य गुणनिबन्धनो विभुखव्यपदेशो न विरुद्धः 'न हि विज्ञातुर्विज्ञातैर्विपरिलोपो दृश्यते' इति तदर्शनात् । Vijanabhiksu - उपाधेरन्तःकरणस्य यावदात्मावस्थित्यवस्थानात् , नित्यत्वादिति यावत् । तदर्शनात्...फर्माणि विज्ञानमयश्व, आत्मा इत्यादिश्चित्यर्थः। (Sūtra 31 ) The objector says - How is it that there is the absence of Jñāna in the state of dcep sleep etc.? The answer is that JBāna is there latent or dormant, just as the virile power is latent in a child, but is manifested only in youth. Expressions like a img I do not speak of the absence of Jhana in the Released, but only that of जन्मनाशादिदर्शन. The seven Dhātus are:-- तक, अमक, मांस, मेदस् , अस्थि, मज्जा and धातु. The three Malas are:-वात, पित्त and कफ. [348] (Sūtra 32) If Ātman is only Jöāna and Sarvagata (all - pervading), the following blemishes are inevitable:- २३ ·Para 348 ] Natcs on 178 (1) There would be always Upalabdhi and Anupalabdhi. (2) There would be only Upalabdhi, or only Anupalabdbi. (3) Even if Upalabdhi and Anupalabdhi are admitted to be dependent on the Karanas (sense-organs), as the Atman is Sarvagata, he would always be connected with the sense - organs, and the above blemishes would still be there. Sankara :- Antahkaraņa must be admitted to be the Upādhi of Atman to avoid Nityopalabdhi and Nityānupalabdhi - अन्यतरस्य, आत्मनः, इन्द्रियस्य वा शक्तिप्रतिबन्धोऽभ्युपगन्तव्यः । Bhaskara:- अन्यथा, आत्मेन्द्रियविषयाणां संनिधी नित्योपलब्धिः स्यात्, नित्यं चानुपलब्धिप्रस अन्यतरनियमो वा ... Nimbärka: - सर्वगतात्मवादे...बन्धमोक्षयोनित्यं प्रसवः स्यात् , निन्ययद्धो या नित्यमुत्तो वामा, इत्यन्यतरनियमो वा स्यात् । [349] (Sūtra 33) The fifth Adhikarana comprises eight Sūtras (Sankara takes Sūtra 40, 27217 TUI, as constituting a separate Adhikaraņa ). The question discussed is :- To whom does the Kartrtva belong - to the Jiva, or to the Gunas (as held by the Sankhyas who regard the Puruşa as a non --doer )? The Purvapakşin says :- The Kartſtva does not belong to the Jiva; the Katha expressly says ari aina aid. The Gitā says that Kartſtva belongs to the Praksti, and Bhoktpeva to the Purusa. The Siddhānta is--The Šāstric injunctions aita fapta: etc., obviously refer to the Jiva, who being Cetana is in a position to act according to the dictates of the Šāstra. The Acetana Prakſti or the Guñas cannot do this. The Gitā simply wants to say that the Kart;cva of the Jiva is not due to the nature of the Jiva, but due to the association of the Gunas and is also dependent upon the permission of the Paramātman. (Sūtra 31) Sankara and others read this Sūtra as two Sutras fuentiaan and उपादानाच। The Brhadāranyaka tells us that the Jiva catching hold of the Prāņas sports on in the body at will. Sūtra 35 ) In the passage faali mi nigd, lagra cannot mean Buddhi or Antahkaraṇa which is but a Karana (instrument ); if that was the sense, the expression Aaraa ( not fagrar) would have been used. faşira bere means Jiva. Madhya :- आत्मानमेव लोकमुपासीतेति क्रियायां व्यपदेशाच्च, अन्यथा तेनैव लोकमिति व्यपदेश' स्यात् । Vijjānabhiksu :--' मनसा संकल्पयति' इत्यादिपु शब्देनैव क्रियायां कर्तृत्वव्यपदेशाच, न चेन्नीव' का किंत्रीश्वरस्य करणमेव सः, तदा संमन्यत इत्यादिरूपो निशस्य विपर्यय एव स्यात् , युज्यतेत्यर्थः । (Sūtra 36) If Prakſti were the doer or Agent (Kartſ) and not the Atman, all Karmans would be enjoyable by all Atmans, as Prakrti is common to all, or, no one would enjoy anything as was pointed out in the 1 ·. 179 Sri-Bhasya II. 3.40 [Para 350 case of Atman (if Atman were सर्वगत, there would be नित्योपलब्धिः and नित्यानुपलब्धिः) in Sutra 32 above. There would be 10 Niyama in the case of Antahkarana etc., as well. Saikara :- यथायमात्मोपलब्धि प्रति स्वतन्त्रोऽप्यनियमेनेटमनिटं चोपलभते, एवमनियमेनैवेद्यमनिष्ट च संपादयिष्यति। Madhva:- यथा ज्ञाने, इदं ज्ञास्यामीत्यनियमः प्रतीयते. एवं कर्मण्यपि जीवस्य। Srikara:- यथा पण्डितत्य शिष्यसांनिध्याभावे तद्विषप्रवचनीयकर्तृत्वशक्तिसंकोचयत् तथा जीवस्य स्वान्तःकरणादिसमायोगेन सर्वकर्तृत्वम् । सर्वकालकर्तृवनियमो न संभवति। Vijanabhiksu:-तस्य च कर्तृत्वस्योपलब्धिवन्नियमो नास्ति । यथा जीवस्याग्न्याष्ण्यवचैतन्यं नियतं यावद्रव्यभावि नैवं कर्तृत्वं भवतीत्यर्थः । (Sutra 37) If Buddhi is the agent, it would have to be the enjoyer as well, which means that Atman would no longer possess his भोक्तृत्वशक्ति. Nimbarka.-बुद्धेः कर्तृत्वे करणशक्तिहीयेत. कर्तृशक्ति' स्यात् , अतो जीवः यत्ती । Vijianabhiksu-आमवातजीकृतस्य गमनादिशक्तिविपर्ययात् , सामर्थ्यस्याप्यभावात् । (Sutra 38) Samadhi is recommended as means to secure Moksa; if Buddbi were the agent, it could not possibly have the knowledge in the Samadhi state, in the form 'I am different from the Prakļti.' Only Atman can be the agent (Kartr) therefore. Vijanabhiksu - आत्मनो नित्यकर्तृत्वे समाधेयापारोपरमस्याभावप्रमाञ्च न नियम इत्यर्थ । (Sutra 39) Just as a carpenter, although in possession of the tools of his trade, works or works not, according to his will, so the Ātman is engaged in activity according to his will - This disposes of the contention that Atman is Karts, his Kartſtva would be constant. This is an important Sūtra and sankara gives it the status of an Adhikarana. According to Sankara, this Sūtra shows the Kartặtva of the liva in its proper perspective. Fin depends upon the Upādhis superimposed upon the Atman in the Vyavahārāvasthā. The activity of a carpenter depends upon his being possessed of his tools and his pleasure or pain depends upon how far he identifies himself with his tools. Sankara takes 7 to mean 'but', and comments on the Sutra as follows - त्वयं चायं चः पठितः। यथा तु तक्षा लोने वास्यादिकरणहस्तो दुसी भवति, विमुक्तवास्यादिकरणः सुखी भवति, एपमनिद्याप्रत्युपरथापितद्वैतसंपृक्त आत्मा दुःखी भवन्ति, परं ब्रह्म प्रविश्य एखी भवति। Bhāskara - यथा च तक्षा पास्यादिकरणयुक्तः कर्ता तद्विमुखाश्चाकति । Nimbarka-मामेच्छया यथा तक्षा करोति. न करोति, इत्युमपथा व्यवस्था सिध्यति, बुद्धेः कर्तृले, इच्छाभावाद् व्यवस्थाभावः। Vallabha - कर्तृभोक्तृत्वयोमेंदो भविश्यतीति चेत्, न। यथा तक्षा रथं निर्माय तबास्टो विहरति पीठं वा। स्वतो वा न व्याप्रियते वास्यादिद्वारेण वा। Vijmanabhiksu ~~ यथैकरूप एव तक्षा वास्यागुत्कादिमानुपाधिवशात् , स्वतस्तु परमार्थतस्तद्रहितः, इन्युभयथा भवति, एवं जीवो बुद्धिकर्तृवादेवोपाधिवशात् कर्ता। [350] (Sutra 40) The sixth Adhikarana comprises two Sutras. The Śruti-passages make it quite clear that the Karttva (or the freedom of the will) of the Jiva is under the direction of the Paramātman who is tha Antaryāmin staying in the heart of the Jiya.

·Para 351 ] Notes on 180 [351] (Sūtra 41 ) The Paramātman makes the Jiva act, not arbitratily, but in accordance with the effort put forth by the Jiva himself The Paramātman creates in the Jiva interest in certain acts, according to the deserts of the Jiva who alone enjoys the fruit of his Karman The case of the Jiva is similar to that of A and B who are the joint owners of some property A with the consent of B presents a portion of the property to the king who rewards bım duly. Though Bs consent plays an important part in the transaction, it is A alone who enjoys the reward वैयादि -By आदि, Ramanuja understands अनुग्रह, निग्रह etc Vijianabhiksu - अनिर्मोक्षादिप्रसङ्गादय । [352] The seventh Adhikarana comprises eleven Sūtras and brings the third Quarter to a close (Sūtra 42) According to Ramānuja, the question is - (1) Is the Jiva quite different from the Highest Brahman (because the Sruti speaks of Bheda between Jiva and Brahman the Sruti-passages speaking of Abheda can be explained metaphorically )? (2) Is Java Brahman itself under illusion (because aFqhie etc, definitely show that the Jiva really has Brahman as his Ātman the strategias only describe not the real state of things, but what is known from the Pratyaksa etc.)? (3) Is Jiva Brahman associated with the Upādhis (because the arrangement about Bandha and Moksa in the case of the Jiya can be properly explained only if the Upadhis come into the picture)? (4) Is Jiva a portion of Brahman? [353) The Siddhānta 15 - Jiya is a portion of Brahman Juva is described as both identical with and different from Brahman, some recensious actually describe Brahman as being Dāśa, Kıtava etc, (that 1s, pervadıng all Jivas) It is absurd to talk of Nānātva - Srutis as referring to what is popularly known from the Pramanas, Pratyksa etc It is more absurd to speak of Brahman as Bbrānta (subject to illusion ), when the Sruti actually describes the sentient Brahman as creating the world by its Samkalpa and controlling the Jiva as the inner Controller Jiva cannot be Brahman associated with the Upādhis either, for, in that case the description of Brahman as the Niyantr, and Jiva as the Niyāmya would be meaningless So, we must admit Jiva to be a portion of Brahman to account for both Ekatva and Nanātva Sankara explains मश as अश इवाशो न हि निरवयवस्य मुख्योऽश सभवति । Sankara 1s naturally criticised for taking to mean a Rāmānuja also quietly takes uz to mean fariymisi It appears that the Sūtrakāra finding it impossible to reconcile the two opposite views Ekatva and Nānātva actually mentioned in the Sruti makes no attempt to reconcile them (as in the case of the ·[ Para 355 181 Sri-Bhasya II. 3.46 Sutra श्रुतेस्तु शन्दमूलवात् II. 1-27). The Sutrakāra does not say अंश इव, nor does he say that Brahman has Jiva for its Tit. Both Rāmānuja and Sankara try to point out to a solution out of the difficulty. [354] (Sutra 43) The Mantra पादोऽस्य विश्वा भूतानि confirms that Jiva is an अंश (पाद means अंश, the singular nnmber अंशः is जात्यभिप्रायम् , that is, it means portions' also, as the Jivas are many ). Sankara reads the Sutra as मन्त्रवर्णाच. (Sutra 44) The Gita says the same thing (ममेवांशो...). Sahkara reads the Sutra as अपि च स्मयते. Vijianabhiksu understands by स्मर्यते 'एकः शुद्धोऽक्षरो नित्यः' इति विष्णुपुराणगीतामोक्ष- धर्मादिष्वित्यर्थः। [355] (Sutra 45) Sahkara reads the Sutra as प्रकाशादिव परः, that is, without a. If it is pointed out that if Jīva is a portion of Brahman, the blemishes of the Jiva would affect Brabman as well-the answer is:-The Highest Brahman cannot be so affected; for, in the case of two entities involving विशे यविशेषणभाव (same as affT7-31T) taration is actually seen. It appears that Rāmānuja takes the gratiſ illustration as proving that Jiva is a portion of Brahman, like प्रकाश, of Agni, the Sun etc., or गोल, of गोव्यक्निor the body.of the one passessed of a body. (But this has already been proved in Sutra 42 ) नैवं परः is explained as यथाभूतो जीवो न तयाभूतः परः- Jiva and Para are not affected in the same way: but immcdiately in the next sentence, Rāmānuja again refers to the Para (Amsin) as being different from Jiva (Amsa) making use of the Prabhaillustration (just as Prabhā is different from the entity possessing Prabhi ) All this unnecessarily has led to the absence of clarity. Other Bhäsyakāras give a more natural interpretation which is easy to understand:- Sahkara:- यथा जीवः संस्कारदुःखमनुभाति, नैवं पर ईश्वरोऽनुभवतीति...प्रकाशादिदिति निदर्शनो- पन्यासः । यथा प्रकाशः सौरश्चान्द्रमसो वा वियव्याप्यावतिष्ठमानोऽगुल्याद्युपाधिसंबन्धात् , तेप्यर्जुवनादिभावं प्रतिपद्यमानेषु तत्तदावमिव प्रतिपद्यमानोऽपि न परमार्थतस्तदा प्रतिपद्यते । (Sahkara also explains the आदि in प्रकाशादि as referring to the घटाकाश and सूर्यप्रतिविम्ब illustrations). Nimbarka: जीवस्य परमपुरुषांशवे, अंशी एखदुःखं नानुभवति यथा प्रकाशादिः स्वाशगतगुण- दोपवर्जितो भवति। Srikara:-प्रकाशविशिष्टानां मणिप्रभृतीनां प्रकाशो विशिष्टेफदेशो यथाशस्तद्वत् । आदिशब्दाद्विशेष विशेषणेकस्वभावा जातिगुणादयो गृह्यन्ते। Vijānabhiksu:- अंशित्वेऽपि परः कारणं ब्रह्म जीवन भवति। प्रकाशादिवत् । यथा प्रकाश- बालोक आकाशयाग्वादयश्चाशिनः, चक्षुःोनत्वगादीनां स्वांशानामुपपातादिदोषयत्त्वेऽपि नोपहताः कदापि भवन्ति, तथैवेत्यर्थः। (Sutra 46) Parasara and others, in the Visnupurana etc., speak of the अंशांशिभाव of Jagat and Brahman, so also the Sruti passages. Why Riminuja refers to the Vişnupurāņa-passages which speak of the sister of Brahman and Jagat, when the discussion in this Adhikaraņa centres round the relation of Brahman and Jiva, is not clear. Sahkara, Bhaskara and Vijnanabhiksu say-स्मरन्ति च ध्यागादयः।

·Para 356 ] Notes on 182 - [356] (Sūtra 47 ) If the objection is raised -- if all the Jivas are equally portions of Brahman, why do the Sāstras enjoin different duties for different castes ? - the answer is -- The injunctions and prohibitory regulations concern the bodies of the Jivas though Agni is the same everywhere, the fire from the fire-sanctuary is to be regarded as sacred, not the fire from the cemetery food is permitted to be taken only from a Brāhmana well-versed in the Vedas, not from one who is notorious for his bad behaviour aina - One who commits adultery. Sankara 'ऋतौ भार्यामुपेयात् 'इत्यनुज्ञा । 'गुर्वगना नोपगच्छेन्' इति परिहार । यया ज्योतिष एस्वेऽपि अग्नि फव्यात् परिहियते, नेतर । यथा च प्रकाश एक्स्यापि सवितुरमेध्यदेशसंबद्ध परिहियते, नेतर शुचिभूमिष्ट । यथा भौमा प्रदेशा वजवैडूर्यादय उपादीयन्ते, भौमा अपि सन्तो नरकलेवरादय परिहिय ते। यथा भूनपुरपि गवां पवित्रतया परिगृह्यते, तदेव जात्यन्तरे परिवय॑ते, तद्वत् । (Sutra 48 ) harà The state of not being all-pervading, that is, अशुल व्यतिकर भोगव्यतिकर. Even though all Jivas are a portion of Brahman, there would not be any confusion about the enjoyment on their part as the Jivas are atomic and mutually different Sankara takes saata to mean - there is no contact of the Arman with all the bodies, as the Jiya is restricted in his function by the Upādbis, so no फर्मव्यतिकर or फरव्यतिकर is possible Vijanabhiksu-अव्यतिकर , असन इत्यर्थ । सतति कार्य विकार इति, अविकारित्वादित्यर्थ । [357] (Sūtra 49) Bhāskara reads the Sūtra as Tiare un ar (Rāmānuja also takes cognisance of this reading) According to Rāmānuja Tatu means हेत्वाभास If the objector argues that the kingapar can also be explained as being due to the Upādhis, the answer is — The syllogism zo FHEIMETEN ATT जीवभोगव्यवस्थोपपद्यते. स्वरूपतिरोधानपूर्वकोपाधिसत्त्वात् । which might be put forth by the objector to prove his contention, is obviously fallacious It has been pointed out before that the 547347egiaga is nothing but if itself Besides, there is yiaiata as well Even if the Upādbis are regarded as unreal, so long as the nature of Brahman screened by the Upādhis is regarded as the same, the Heart is bound to persist (358) (Sutra 50 ) The objector says -I regard the Upādhis as real, and hold that the Tarot is due to the beginningless Adrsta or Unseen The answer is–This does not improve the objector's position for the Adesta, like the Upādhıs, cannot affect the real nature of Brahman and the Aniyama would still be there. (Sutra 51 ) Meditation etc , wbich are the cause of Adrsta are also unhelpful in accounting for the immimamath for the same reason as above [359] (Sutra 52) If it be argued that the TTLETI is possible, because the Upādhis can affect the various portions (Pradeśas ) in one and the same Brahman, the answer is—The Vyatıkara cannot be prevented in ·183 Sti-Bhäşya II. 4-2 [ Para 361 that way; for, all the Pradeśas are actually included in the Upādhis; everything is Brahmapradeśa, and this would make Brahman experience grief connected with the Pradeśa. Rāmānuja adds that the Sutras 311 TA VE etc.: point out to the blemishes in the doctrine of the TÀIs who believe in the Vedas; while the Sutras 179 TÔI... (II.3.32 ). 398lezerzaga (II-3 36 ) refer to the blemishes in the doctrine of the aircraineas who do not admit the authority of the Vedas. The important Sūtra in this Adhikarama is undoubtedly 4ra van Rāmānuja, Nimbärka and Srikantha take Abbāsa to mean Hetvābhāsa. Vijanabhiksu gives two interpretations-प्रकृत आत्मा जीवो हेत्वाभाम इवेयर्थः । अथवा, स च जीवो प्रभादाभासमानः प्रकाशमानश्चिन्मान एवेन्यर्थः। Vallabha-आभास एव जीव, आनन्दासस्य तिरोहितत्वात्। The interpretation of Abhāsa as Hetvābhāsa can safely be rejected. Abhāsa means usually 'appearance', 'reflection and that meaning certainly suits the context. Vijñānabhiksu's second interpretation (TAIA: 1814417:) is also worth considering. This Sūtra apparently gives the considered opinion of the Sūtrakāra that the Jiva is Ābhāsa, which more or less corroborates Šankara's view. The Sūtrakāra has implicit faith in the śruti and does not attempt to explain away the contradictions, as the Bhāsyakāras do. This Quarter deals at length with the question of the size of the Soul. Rāmānuja believes in the plurality of Souls and regards them as atomic in size. The Sūtra Nevale la data ( II. 3.29 ), however, cannot be taken as supporting Rāmānuja as Anu is said to be the Vyapadesa of the Soul. There is not much of a difference of opinion among the Bhāsyakāras, about the freedom of the will, the enjoyment of the fruit of the Karmans etc. But one cannot resist the impression that Sankara's interpretation of the Sūtras as a whole is, by and large, the only one that explains the śruti-passages satisfactorily. II.4 This Quarter deals with the origination of sense-organs and Prāņa- The first Adhikaraña comprises three Sūtras. Sankara and Nimbārka read the second Sūtra as two Sūtras: Madhva adds one morc Sutra gfaargema before Sūtra 3, and makes three Adhikaranas out of the Sūtras. (360] (Satra 1) The Purvapakşin says :- 791 refers to a-4417 70, 91 TT: ( W ) 775 The Sruti says — I are 579: which wcans that these Rsis cxistcd prior to the acation of the world. The Siddhānta is 24 must refer to facers, and the meaning is Just as Ākāśa etc., are originated, so are the sense-organs, because only Atman was there prior to crcation. The word Prānu often means Paranaman and the word Rşi also appropriately gives the sense, thc Oroniscicnt. [361] (Sutra 2) The plural number ani, 579., must be understood as just metaphorical, or indicates respect (at).

·Para 361 3 Notes on 184 (Sūtra 3) An additional reason to prove that the word Präna denotes the Paramātman is tbat arta etc., the province of 21 etc, are spoken of as being there before the creation of Ākāśa ecc. The first Sutra azi sio raises an important issue- presupposes some thing 791, somc Upamana. As Šahkara rightly points out, the preceding Sūtras (in II. 3) refer to ajnat 196577enny which can not be the Upamâna, as there is no FERT; Adrsţa can not be the Upamāna cither, as once CETATH is pointed out, there is no point in referring to Adrsta again, Jiva can not be the Upamāna, as Jiva is unborn, and here the Prānas arc obviously to be described as originated. Šahkara therefore suggests that the Upamāna should be sought after in some Dțstānta in the śruti (pavarra: trim: ŠIFI: 8 2 TIT Hua upa), tbe sense being--Just as the different Lokas etc., are iginated from the Highest Brahman, so also are originated the Prānas. Or. It is permitted (Jaimini III. 4 15 492119 mart) that an Upamāna far away Camara) can be made use of So here, the Viyat ctc., mentioned at the beginning of the last Quarter could be taken as the Upamāna intended- It appears that all the Sutras here should have come immediately after Sūtra 15 in the last Quarter, so as to bring all the originated entities together. In that case, the whole discussion about the Soul, his sizc etc., could be relegated to this Quarter; or, we may suppose that the points regarding the Soul are stated inter alia or by way of parenthesis (this, however, would make those points rather unimportant). Apparently the Bhāşyakāras dared not to question the arrangement of the Sūtras by the Sūtrakāra, and discuss the matter in conformity with the maxim स्थितस्य गतिश्चिन्तनीया. Vallabha, curiously enough, holds that the Prānas are unborn like the Jivas; the Prāņas are just like the Jivas, only lacking in the format they have the Utkrānti literally and do exist prior to creation. Vallabba stands alone among the Bhāsyakāras, to giva tbis interpretation. Ramānuja takes गोण्यसंभवात् , as गौणी, असंभवार: Sahkara dissolves the expression as well. Tátor and remarks:aantain Resitgevant' glā पूर्वपक्षसूत्रत्वात् , गौणी जन्मश्रुतिरसंमवादिति व्याख्यातम् । प्रतिज्ञाहान्या च तत्र सिद्धान्तोऽभिहितः । इह तु सिद्धान्तसूत्रत्वात् , गोण्या जन्मश्रुतेरसंभवादिति व्याख्यातम् । तदनुरोधेन लिहापि गौणी जन्मश्रुतिरसंभवादिति व्याचक्षाणः प्रतिज्ञाहानिरुपेक्षिता स्यात् । Rāmānuja sticks to the interpretation rejected by Sankara, and refers the असंभव to चहर्थ, which is not convincing. [ 362) (Sūtra 4) The second Adhikarana comprises two Sūtras. The question discussed is :-How many Prāņas (Indriyas) are there? The Purvapakşin says-The Prāņas are seven in number, because only seven are said to be moving out etc., and they are particularly specified in the Śruti (5 Jñanendriyas, and Magas and Buddhi). Some take Prānas to be eight (:, hand being added to the above seven; they are called gas, because they grasp the objects ); some take them to be nine (7 associated with the bead --2 eyes, 2 ears, 2 nostrils and 1 mouth;) + ·185 Sri-Bhāşya II. 4.9 [ Paras 366 and two more, Pāyu and Upastha that are lower down, the organ of evacuation and the organ of generation) [363] (Sutra 5) The Siddhāntin's view is - The Prānas are eleven. Bath bands and feet, being the instruments of enjoyment (Bhogopakarana), must be included. Manas itself is described in some places as Buddhi, Ahai. kära and Citta, and Ātman as Manas. In the Smſtis also 5 Karmendriyas + 5 JBänendriyas + Manas - eleven Indriyas are described. Nābhi is mentioned separately by some, and some would like the number to be fourteen. There is general agreement about the number eleven; any higher number can be explained away as referring to Kāryabbeda or Vịttibheda. Sankara understands it to mean both eraià and movement, and remarks कार्यजातवशात् , त्वेकादशरवानानं प्राणतिपयं प्रमाणमिति स्थितम् !... तस्मात् , एकादशेष प्राणाः शब्दतः कार्यतश्चेति सिद्धम्। [364 ] (Sūtra G) The third Adhikaraña contains two Sūtras, The Prānas are atomic in size, as they are not perceptible and are capable of movement, Utkrānti etc. they are no doubt called Ananta, but Ānantya in their case does not mean Vibhutva or being all-pervading, but refers to their Kāryabābulya or manifold activity. Šankara takes this Sūtra as forming an Adhikarana by itself. (Sutra 7) The Chief Prāņa referred to in the passage stralia. 31712 etc., is originated as there is no passage condemning its origination. The passage etrail...refers to the Paranātman as the expression and (which shows that the state of things described is one cxisting before the Vāta, one of the Mahābhūatas, was created ) points out. [365] (Sutra 8) The fourth Adhikaraña comprises four Satras. The question is Is the Chief Prāņa (1) the second Mahābhūta Väyu, or (2) merely the Spandakriya, or (3) Vāyu in a particular state ? The Pūrvapakşin says—The Chief Prāna is Vāyu, as the passage :P 346: mentions that fact in so many words; or the Chief Prāņa may be just the Vãyukriyā, as the Prāna is more widely known for some Kriyā, expiration etc. The Siddhāntin says-Both the above views are wrong. The śruti describes Prāņa as distinct from Váyy, and Vāgukriyā cannot be regarded as separate from Vāyu. Prāna denotes a substance possessed of Kriyâ, not merely Kriya, [366]:( Sutra 9) The Chief Prāņa is just an Upakatana of the Jiva, like the eye etc., this is obvious from the fact that the Prāņa is mentioned in the Śrudi along with the eye etc. It is well known that only Sajātiya entities are mentioned together, २४ ·Para 367) Notes on 186 [367] ( Sutra 10) The objector says --If the Prāņa is an Upakarang, you must point out the particular activity or help for which Prāna is responsible. This you cannot do. The Siddhāntin's reply is — It is true that the Prāna actually does not do anything. But the very fact that, when the Prana goes out, the senseorgans cease to function, shows that the Prāna docs oblige the Jiva, by supporting the body and the sense-organs. [368] (Sutra 11) The objector says - If your contention viz Nāmabbeda and Kāryabbeda ( different nime and different activity ) entitle an entity to be regarded as an independent one, then the five divisions of Prāna- Prāņa, Apāna, Vyāna, Udāna and Samāna -ought to be classed as independent entities, The Siddhāntin's reply is -- Prāņa. Apāņa ctc., are merely Vịttivišesas (different functions ) of Prāņa, which is clear from the Sruti-statement parts 91m xa. Similarly, the Sruti describes as Manas itself the various Vrttis of Manas--Kāma, Samkalpa, Vicikitsa, Śraddhā, Aśraddhā, Dhịti, Adurti, Hrī, Dli and Bhi, [369] (Sūtra 12) The fifth Adhikaraña comprises only one Sūtra. The Chief Prāņa is Anu (subtle ), as Utkrānti etc,, are associated with bin. Passages liko na 110 mangan which show Prāna to be all-pervading are to be understood as merely glorifying Prāņa on whom the stability of everything depends. [370] (Sūtra 13) The sixth Adhikarana comprises two Sūtras. Tugar Team is read by Sankara as a separate Sætra. Jiva is the Adhisthāna of Prāņa etc., which are his means for enjoyment; the Scuti also speaks of Agni and other Deities as presiding over the sense-organs (Agni presides over Vak; Aditya over the eye; Váyu over the Prāņa; Quarters over the ear; Herbs and plants over the hair; the Moon over the mind; Death over the Apāna; Waters over the semen). The question is-Is this Adhisthāna of the Jiva (and the Deities) dependent on himself, or dependent on the Paramātman ? Awar-rea: Rāmānuja, it appears, speaks of two Adhisthānas -one of the Jiva, and the other of the Deities. This does not seem to be intended. Nimbarka-चागादिकरणजातम् । अग्न्यादिदेवतारित कार्ये प्रवर्तते । Vijiānabhiksu--प्रकृतस्य ब्रह्मणो ज्योतिरादियु चिराइदेहवीजेषु भूतमहेषु, अधिष्टानप्रवेशोऽस्ति । कुतः ? तदामननात्-'यदिदं चि...अनुप्राविशत् ' इत्यादिश्रुतिषु । The Siddhāntin's answer is-The Adhisthana is dependent upon the will (Sankalpa) of the Lord, as the Sruti tells us (19974HPEJT H97.... परमात्मनः संकल्पादेव). (Sutra 14) This chance in the case of all is always there. Sahkara-तस्य च गागरस्यास्मिशरीरे भोक्तृत्वेन नित्यत्वम् (न देवतानाम्) ।

·187 Sri-Bhāşya II, 4.17 [ Para 372 Bhaskara-तस्य करणजातस्य शरीरं प्रति नियतत्वात् । Vijianabhiksu--तस्य च प्राणवतो जीवस्य नित्यत्वाद, भनेन जीवेन, इति शब्दः सिद्धवर, निर्दिशति, इत्यर्थः। [371) (Sūtra 15) The seventh Adhikarana comprises two Sutras. The question is whether the Indriyas (pointed out by the word Prāna) include the Chief Präna or not. The Siddhānta is that the Chief Prāna is distinct from the Indriyas, as the Sruti uses the word Indriya spacifically in the casa of the eye etc., and Manas, (Sūtra 16) The Sruti qapisi ut 79: ATI a mentions Prānas as distinct from the Indriyas (Manas is included among the Indriyas by the Gitā Hasqerinena). That the Indriyas are different from Prāna is reasonable, on account of the difference in their working- (1) Prāņa functions in the state of deep sleep; the sense-organs etc., do not (2) Prāna acts as the support of the body and the Indriyas; the Indriyas and Manas are the means for perception and activity. (3) All activity depends on Prana, [372] (Sūtra 17) The eighth Adhikarana contains three Sūtras. संज्ञा मूर्ति क्लप्ति is the same as नाम-रूप व्याकरण. त्रिशुत्करण is the Tri-partite modification of पृथिवी, अप् and तेजस् . •- पृथिवी – पृथिवी + अ + तेजस कृप + तेजस् + पृथिवी , तेजस् – तेजस + पृथिवी + -अप) अप् i The question is -- Is the creation involving 774991atu due to Hiranyagarbha (Brahmadeva ) or to the Highest Brahman with Hiranyagarbha as its body? The Pūrvapakşin says - The creation is by Hiranyagarbha. The expression अनेन जीरेन, आरमना, अनुप्रविश्य नामरूपे व्याकरवाणि shows that the Jiva is the Karte: the Parā Devată could act only by her portion, the Jiva, CIFTTT Candot be taken as being used in a mctaphorical sense; for, the exprima and 37727 are possible in the Jiva who is a portion of the Highest. (In the expression like thigaram परमलं संकलमामि uttered by a king. the अनुप्रवेश and संकलन have to be explained metaphorically in the case of the king, as there is a distinct difference of nature (Svarūpabheda ) between the king and spy; in the present case, there is no Svarūpabheda between the Jiva and the Paramātman). To take a a to mean along with this Jiva ' is unfair to the instrumental case (5) which has a Kāraka-sense. Nor again is the Jiva the chief operative instrument of Brahman. We cannot divide the two functions are and get ·on Para 372] Notes 188 between Jiva and Brahman, as the gerund afzalera shows that both the functions belong to one and the same agent. So, Hiraṇyagarbha must be regarded as being responsible for 7146971M, as is clearly stated in the Vişnupurāna, [373) The Siddhanta is een is carried out by the Highest Brahman that first effected the tri-partite modification. The Trivịt-karaña could not have been effected by Brahmadeva who was within the Egg that was originated by the three elements Tejas, Ap, and Anna made three-fold, STICATI 12a --this Sāmānādhikaranya shows that by Jiva we must understand the Highest Brahman with Jiva as its body. Thus would both Anupraveśa and Vyakarana be understood in their primary sense. [374] The objector points out that it is possible to argue that Trivșt-karana is possible in the case of Jiva. The Śruti itself says that after the creation of Egg, the food eaten becomes three-fold Excretion, flest and mind; the Trivșt-karana is also spoken of in the case of Agni, the Sun, the Moon, and the Lightning.' [375 ] (Sūtra 18 ) The objector's view may be elaborated as follows: The Sruti says अनमशितं त्रेधा भवति (धा भवति Is but त्रियकरण). Anna becomes three-fold after being eaten (it was not Trivſt already ) in the form of (1) Purişa (Pșthivīrūpa ), (2) Māmsa which is less solid (Jalarūpa ) and (3) Manas still more subtle ('Tejorūpa ). Waters drunk become three-fold in the form of (1) Urina (Pșthivīrūpa), (2) Blood (Jalarūpa ) and (3) Prāņa (Tejorūpa ). anga dan - Tejas becomes three-fold when consumed in the form of (1) Asthi, bones (Pithivirūpa ), (2) Marrow (Jalarūpa ) and (3) Vāk (Tejorüpa ). Thus, Food, Water and Tejas become each mixed with the other two elements later and become Trivrt. The Siddhāntin says - The objector's view is open to objection. If that view is accepted, Māmsa and Manas would have to be regarded as watery and constituted of Tejas respectively, Mūtra and Prāna also as constituted of Pfthivi and Tejas respectively. But no one understands the position like that. Māmisa and Manas are Pārthiva like the Purīşa; that is, all the three are modifications of Pſthivi; Urine, Blood and Prāņa are modifications of water; Bones, Marrow and Vāk are modifications of Tejas. In this way passages like saad R 49: can be properly explained. The elements prior to going through the Trivſt-karana cannot function; their activity commences only when they are mixed or compounded together, The TrivȚt-karaña in the case of Agni, Aditya etc, which were within the Egg is referred to, to teach Svetaketu who was himself within the Egg, and hence unable to understand the Trivst-karana obtaining in entities outside the Egg. 319: VICT:

·189 Sri-Bhāsya II. 4. 19 [ Para 376 [376] (Sūtra 19) The objector asks—If every entity is thus a compound of three elements, how is it that we name some entities as only Pșthivi or Ap, or Tejas ? The answer is–Entities are named in accordance with the Adhikya or preponderance of the element constituting them. An entity is called Pārthiva, if half of it is constituted of Potlivī; Ap, if half of it is constituted of Water; Tejas, if balf of it is constituted of Tejas (this is what is implied in the Trivșt-karana process ). The Second Adhyāya is called star, where is shown bow the different Śrutis and Smrti passages (that are in conformity with the Sruti) could be harmonised. The First Quarter shows how the Sankhya, Yoga and Vaiseșika doctrines are faulty and the inferences drawn from them are untrustworthy. The relation of cause and effect (Käryakāraṇabhāva ) is shown in its proper light, and the exact part played by Isvara is pointed out, The Second Quarter deals with the Sankhya, Vaišesika, Buddhist, Jaina, Pāšupata and Pāñcarātra doctrines. This is usually called Tarkapāda. but the Sūtrakāra does not hesitate to invoke the aid of Śruti, when he is in a right corner. One gets the impression that the Sūtrakāra is content to stand by the contradictory Śrutis (e. g., the Niravayavatva of Brahman, and still the ability of Brabman to create without undergoing any change) and makes no attempt to suggest some solution, as is done by Ramānuja and Sankara. The Third Quarter deals with the origination and dissolution of the elements and discusses very important matters like the origination, size freedom of the will etc., of the Individual Soul In spite of Rāmānuja's efforts to prove to the contrary, the Individual Soul does not appear to be atomic in size, according to the Sūtrakāra. Here also, it is clearly seen that the Sütrakāra is more concerned with putting forth the opposing views, and giving suitable analogies, rather than declaring his own view in an emphatic manner. The Fourth Quarter deals with the origination of the Lingaśarīra (tha sense-organs, mind etc.), and the Trivſt-karana, The views of the different Bhäşyakāras, have been given in their own words, on various points, in order to enable the reader to judge for himself what interpretation would be the most probable. Sankara's views have been frequently drawn upon, as Rāmānuja is particularly anxious to measure swords with him in season and out of season. It is no doubt difficult to find out exactly what was in the mind of the Sūtrakāra, but the student is furnished with suficient material to ponder the matter in a judicial spirit.

·III. 1 The Third Adhyāya is called Sadhana as it deals with the means etc., of securing Moksa ultimately. The First Quarter describes the departure of the Soul to the Moon, and his return to this world to take another body, in the case of those who have only Karogans, good or evil, to their credit. The whole discussion is calculated to create a feeling of Vairāgga in a person desirous of salvation. [377] (Sūtra 1) The first Adhikaraña contains seven Sūtras. The passage discussed is from the Chandogya, where Pravābana asks questions about the path taken by the Karmins after death and how they return to this world, to which Śvetaketu gives appropriate answers (one would have expected that the path (Patſyāņa) of the Karmins after death would be dealt with first, but the Sūtras refer to the return-journey, The Pitryāņa path is described later). The question asked is-How do the waters offered, becomo fit to be called the Purusa at the fifth offering? The answer gives details about the five offerings, culminating into the emergence of the Soul on the earth thus- (1) The Devas offer Sraddha (Waters) in the Fire (Dyuloka ), and out of that emerges King Soma. (291.-11; — 311977 A 1797- the immortal Soma or refulgent body.). (2) The second offering is that of Soma in the Fire (Parjanya ) and Rain comes into being. (3) The third offering is that of Rain in the Fire (Pịthivi ) and Food comes out of it. (4) The fourth offering is that of Food in the Fire (Puruşa) and Semen comes out it. (5) The fifth offering is that of Semen in the Fire (Woman ) and the embryo comes into being. Thus at the fifth offering, waters become transformed into a human being. It is true that the waters are actually mentioned only at the fifth offering, but they are there in a subtle form throughout and so, the Jiva is accompanied by the subtle elements which would be at hand for forming up a new body. (The objector's contention was that the subtle elements were available anywhere, and so the Jiya need not carry any additional burden with him, when departing from the body. The Siddhāntin's view is that it is certainly better to be forearmed always.) [ 378 ] (Sūtra 2) The objector argues - The Sruti-passage speaks of waters only, we should legitimately conclude therefore that only the water- ·191 Sri-Bhāşya III. 1.7 [ Para 382 element accompanies the Jiva. How can we refer to all the three elements than? The answer is - It is true that the Trivst-karana process refers to three elements, Pșthivi, Ap and Tejas. But here only Ap is mentioned, as water is the major constituent of the human body, (Sūtra 3) Further, the Śruti speaks of all the Prāſas (sense-organs ) as going out when the Chief Prāna goes out. The Präņas must have some resort which can only be the subtle elements. [ 379 ] (Sutra 4) The objector says-There is another Sruti which speaks of Vāk, Prāna and Cakşus as being merged into Fire, Wind and Aditya respectively. This shows that the subtle elements do not accompany the Jiva. The Siddhāntin-The merging referred to is metaphorical only, as is clear from the fact that the description of soft hair entering into the herbs and other hair into trees, in the same passage, must not be understood literally, as no such experience can be bad. Therefore, the śruti describing the merging refers to the withdrawal of the Deities presiding over the eye etc. [380 ) ( Sūtra 5) The objector argues—The waters are specifically mentioned in the last Homa, while only Sraddbā is mentioned in the first Homa. How are we to reconcile this? The answer is-It is sufficiently clear that the question and the answer refer to the waters specifically mentioned in the fifth Homa; so, we shall have to take sraddha to mean waters' for the sake of consistency. Śraddha, Somarāja, Varşa, Anna and Retas are the forms successively assumed by the waters before they could be Purusavacas. In the Vedic literature we actually read a 91 219:, and waters are said to have the form of Soma. [381] (Sūtra 6) The objector points out that in the above description, there is no reference to the Jiva; anly Sraddhā etc., are described as being offered; nowhere is it stated that the Jiva is enveloped by them. The Siddhāntin-If the objector looks carefully into the passages further and takes into account the context, he would see that the performers of sacri@cial and pious deeds (Ezream is the performance of sacrifices as ordained by the Sāstras ; gå-the construction of wells, Dharmaśālas etc..) are described as going to the Moon and returning therefrom after their Karmans have ceased giving their fruit. The game really points out to the IIYA. (382) (Sutra 7) The objector points out that the passage å gan 1991a shows that the Jiva cannot be referred to here by i as Jiva cannot be on, caten, *वापीकूपतागादिदेवतायतनानि च। SAFETHANTHI: Saat: 1999dit एकामिक हवनं नंतायो यच दयते । भाता च मानमिदं तदभिधीयते ॥

·Para 382 ) Notes on 192 The Siddhantin-The Jisas sho have to their credit only Ista and Purta not having realised the Atman are metaphorically described as the food for the Gods (The eating by the gods means only the satisfaction of the gods) The Gita also supports the view that the Atman-knowers alone attain to Brahman, and the Anātmayıds are Madhya explains HT2697 as partly [383] (Sūtra 8) The second Adhikarana comprises four Sutras The question discussed is-The Jivas who have to their credit Ista and Purta works travel by the Pitryāna path to the Moon and return again to this world-Do these returning Jiyas come back with some remainder of their Karmans or not? The Purvapaksın says that the Jivas are entitled to stay with the Moor till all their Karmans are fully exhausted the expression यावत्सपातमु पत्वा (सपान means Karman) points out to the enjoyment of the entire Karman So it is clear that the Jivas return without any residue of the Karman accompanying them [384] The Siddhāntın says-Both the Sruti and Smrti make it quite clear that some Anusaya (remainder ) of the Karman accompanies the Jivas The Jivas have to take up another body on their return and this is possible if some Karman has remained to give its fruit We are told that रमणीयचरण Jivas secure a uma body, and so forth those who observe carefully the duties of the Varnas and the Asramas, attain to a birth in some good family etc 451919g does not refer to the entire Karman, but only to what is ready to give its fruit (The ascent to the Moon is by way of Dhūma, Rātri the Dark fort night Daksināyana sıx months Pitrloka Ākāsa and the Moon the descent from the Moon is by way of Ālasa Vayu Smoke Cloud and Rain loud) Madhva splits the Sūtra into two Sūtras forming tho Adhikaranas (28497 is made an independent Sutra) [385] (Sutra 9) The objector says that the Srutt uses the expression रमणीयचरणा Carana means 'conduct, character not Karman Taittirya Arang aka Carana and Karman are shown as distinct So according to the Sruti it is Carana and not Anuśaya of the Karman that enables the Juva to take up another body Kārsnājını thus answers the objection — Happiness and misery are the fruits of Karman ( in the form of merit and demerit) and do not arise from mero Ācāra (conduct) So the Carana Sruti must be taken to refer ultimately to Karman [386] (Sutra 10 ) Acāra enjoined by the Smrtis is not useless it It must be scrupulously adhered to for meritorious Karman depends upon it is obvious that only persons who have good conduct to their credit, can perform meritorious acts (Sutra 11 ) Badari is of opinion that the word Carana itself means Karman (goop taria) It is unnecessary to arrive at that meaning indirectly as Karsnajini does in the ·193 Sri-Bhāşya III. 1.18 [ Para 389 Rāmānuja adds that the Sūtrakāra agrees with Badari. [387] (Sūtra 12) The third Adhikarana comprises ten Sutras. Rāmānuja takes Sutras 12-16 as forming the Pūrvapaksa. According to Sankara, Sūtra 12 alone advocates the Pūrvapaksa. The objector taking his stand on the passage ये चै के चात्मालोकात्प्रयान्ति चन्द्रमसमेव ते सर्वे गच्छन्ति, says that all-इष्टकारिन्s and अनिष्ट (पाप) कारिनs go to the Moon. (Sutra 13) The Hazaras, however, first go to Samyamana, the capital of Yama to experience the fruit of their evil deeds. (Sūtra 14) The Vişnupurāna and other Smộtis speak of all these coming under the jurisdiction of Yama. (Sutra 15) Seven hells (Raurava and others ) are mentioned in this connection. (Sutra 16) Under the orders of Yama, the samfaras go to different hells, The afaz filtas then go to the Moon and then descend down to the Earth, Sūtra 13 contains the expression BRETOTT. The objector takes amic to mean ascent to the Moon; as bells are usually understood to be in the nether regions, the Pūrvapakşin has no alternative but to make the faz filtas go to the Moon, before they descend down to the Earth. But there is no authority for all this. No point is gained by Rāmānuja in taking 12-16 as Pūcvapakşa-sūtras. The Sūtrakāra seems to have referred to the fate of the Blaz is in passing, to have the record complete, so to speak (taas or was go by the Devayāna path; ana pics to the Moon by the Pitryāna, and the amazing this to the Yamaloka). Rāmānuja really ought not to have any objection to the mention of hells and Yamaloka, gruesome descriptions of which are given in the Purānas. The Sūtrakāra apparently bows to the widely prevalent belief in Yamaloka etc., and finds room for such ideas in the Sūtras. It appears that the use of ide and are in Sūtra 13, shows that Yamaloka was bclieved to have been somewhere in the heavens (not necessarily in the nether regions, which idea became fixed up later). [388] (Sūtra 17) The Siddhāntin thus refutes the Pūcvapaksa view- The context shows that the śruti deals with only two classes of Jivas, and two paths--those having Vidyā to their credit go by the Devayāna path; and those having good Karman to their credit go by the Pitſyāna. There is no question here as to what happens in the case of the appetias. The expression 2*9 means all those without exception, who are callestitas'. [389] (Sūtra 18) The objector queries - In that case, how can the atirebilas secure a new body? The Śruti speaks of the new body as a result of the fiftb Ahuti, which presupposes going to the Moon.

·DO Para 389) Notes on 194 The Sūtrakāra's answer is - The Sruta says पञ्चम्यामाहुनी. not पधम्यामाहुतो 69, which shows that the TFTTTTH is not due to the fifth Ahutt alone The sfaznitas go to the Third place' (where there is no need for the fifth Ahuti) which rules out going to, and coming back from the Dguloka (Sūtra 19) It is well-known that Draupadi, Dhrstadyumna and others (who are Ayonija ) did not go through the fifth Ābuti for their birth (Sūtra 20) The Sruti also speaks of three kinds of beings--Andaja Jivaja, and Udbhizja, where tlie Udbhijja (trees, plants etc.) do not require the fifth Āhutz (Sūtra 21 ) Udbhijja includes the Samsokaja or Svedaja beings as well Thus it is established that the 919 Flitas do not go to the Moon for no Purpose is served thereby [390] (Sūtra 22 ) The fourth Adbikarana contains only one Sutra The question is-When it is said that the Jiva on his way back to this world becomes Ākāśa, Vāyu, Dhūma, Abhra and Megha-does it mean that the Jiva secures the nature of these, or is there merely arra ? The Siddhānca 15—The Jiva becomes only similar to these, there Ar as there is no scope here for the experience of happiness and misery Sahkara reads साभाव्यापत्ति for तत्साभाव्यापत्ति [391] (Sūtra 23 ) The fifth Adhikarana contains only one Sutra The transition from Ākāśa to Varsa (rain ) takes place quickly, it is only after the Jiva has secured alleen17, the transition is a laborious process दुनिष्प्रपतरम् is Vedic for दुनिष्प्रपततरम् (one a is elded). (392) (Sutra 24) The sixth Adhikarana contains four Sūtras The objector argues-The Sruti says a la diregar a which obviously means that the Souls are born with Vribi etc, as their bodies (Frant must be taken in the primary sense), and become enjoyers The Siddhanta is — The Vrihi, Yava etc, are merely in contact with the Jivas as in the case of the series from Akāśa to Megha Arya 3s just metaphorical, for, there is no fruit of the Karman to be enjoyed here by the Jiva [393] (Sūtra 25) The objector says - There is some Hetu (reason) for the Jiva being an enjoyer here also The performance of sacrifices etc involves Himsā, and so is mixed with some sin, and the activity about the sacrifice, like any other Karman, must be taken to be caused by attachment to the fruit accruing from the same It is better, therefore to hold that the Jivas experience the fruit of the impure Karman, on being reduced to the state of Vrihi etc The answer is-Himsā sanctioned by the Sastras is ao Himsā, and there can be no impurity involved in the performance of a sacrifice Actually according to the Sāstras, the victim in the sacrifice is quite uninjured (though suffering somewhat and goes to the Gods, ·195 Sri-Bhasya III. 1. 27 [Para 393 (Sutra 26 ) The emergence of Jiva as Vribi etc., is metaphorical; if Vrihyādıbhāva is real, when Vtibi etc, are being boiled and cooked, the Jivas also would have to go through that ordeal I Besides, it is only after the Vrībyadıbhava, that the ejection of the semen (which causes birth of some entity ) is mentioned in connection with the eater of food etc. (Sutra 27) There can not be any body constituted of Vribi etc., for the Jiva; a body can come into being only after the connection with the Striyoni. According to Madhva, the Parameśvara is the Director of the Jivas aven in hell where there is only misery experienced. The word Šabda in Sutra 21 refers to swoon; and an additional Sūtra facile is there after Sūtra 21.

·III. 2 This Quarter deals with the different states - Waking, Dreat, Deepsleep and Swoon-associated with the Jiva, and the nature of Brabman, The first Adhikaraña contains six Sūtras (the first two Sutras give the Pārvapakşa ). [394) (Sūtra 1) The objector says-The Sruti says that the Jiva creates chariots, horses etc., in a drcam; this is reasonable, as it is thc Jiva who sees the dream (the word Samdhya means the dream-state ). (Sūtra 2) Some recensions go still further and say that the Jiva is the creator of all objects, sons etc., liked by him, in drcam. So, Jiva is the creator, and not īśvara, in the dream-state. [395) (Sūtra 3) The Siddhanta is - The drcam-creation is an extraordinary wonderful (Māyā) creation, which can be attabuted only to the Paramapuruşa. Māyāmātram thus can only mean 'created by the Paramapuruşa '. It is true that the Jiva also is Satyasankalpa, but that nature of his is not fully manifested in the Samsāra state, and so, Jiva can not be the creator of the objects in dream. The Sruti also further says that all the worlds resort to Brahman alone. From a proper consideration of the Upakrama and the Upasamhāra of the passages in question, it is clear that the Paramapuruşa is the creator of dream-objects. Madhva takes मायामानम् to mean स्वेच्छामात्रम्. [396) (Sutra 4) The natural auspicious form (941) of the Jiva is obscured and so, the qualities, having the sins destroyed etc., are not manifested so long as the Jiva is not Mukta, owing to the will (Abhidhyāna) of the Paramapuruşa, (Sutra 5) The Tirobhāva of the natural attributes of the Jiva, can be explained also by the Jiva's association with tha body (at the time of creation) or the association with the subtle Acit-clement (at the time of Pralaya ). (Sutra 6) The interpreters of dreams tell us, that the dreams do indicate auspicious and inauspicious future events. Such an indication is not possible if the dreams were to depend upon the Samkalpa of the Jiya. So, Isvara is the creator of the dream-creation. Rāmānuja's interpretation of this Adhikaraña is far from convincing -- (1) The Śruti specifically says that the Jiva , is the creator; it is unfair therefore to regard this as the Pūrvapakşa, that the Paramapuruşa is ultimately the creator is not relevant here." (2) Rāmānuja, strangely enough speaks of Jiya's natural form as being सत्यसंकररूप and कल्याणरूप. (3) The Sūtra a fet etc., is read by him as the last Sutra in this Adhikarana, as he holds the view that the dream-creation is real (Sankara and others read the Sūtra as coming immediately after Sūtra 3. Alia etc ).

·197 Šri-Bhāsya III, 2.8 ĪPata 391 (4) Rāmānuja takes Hier to mean 31207 and makes matters worse by adding परमपुरुष समित्यर्थः, if everything according to Ramanuja is परमपुरुपसृष्ट, there is no point in referring to that here. The trend of the wording of the Sutra does not justify the conclusion that the Jiva could not create the dreamcreation as he does not manifest his full powers then. The natural meaning appears to be--The Arthajāta in the dieam is Māgā, because the nature of the Arthajāta is not fully manifested as in a real creation; that is, the Anabhivyaktasvarūpı belongs to the Arthajāta, and not to the Jiva. A wonderful feat would require the fullest manifestation of all powers possessed by one. Ramanuja knows this and adds तथाविधा (मायामात्र ) सृजिविस्य नोपपद्यते as he ascribes the Anabhivyaktasyarūpa to Jiva, On the other hand, Sankara's interpretation appears to be more natural and appropriate. According to Sankara, the question is whether the dreamcreation is real or not. The Purvapaksa is that it is real. The Siddhanta is that the dream-creation is not real as it does not show ASIFICAntilla and 399 which distinguish a rcal creation from an unreal one- (1) In a dream, one can travel hundreds of miles, though the body remains at the same place (thus there is an artar). (2) There is FREE -Though asleep at night time, the dreamer dreams that it is day time (TTİ ĦITH Hida Hud- Sankara is aware that pight time in Bhārata may be day time in some other continent or Varşa. Hundreds of years can be passed in a dream lasting for only a Muburta. (3) There is falagiatan - No material is required to create in a dream and things change over quickly or disappear altogether, All this shows that the creation in a dream is mere illusion which, how. ever, can indicate some real futute event. The powers of the Jiva are screened by Avidyā etc., and become manifest only by the grace of the Highest due to meditation. Bondage and salvation depend on the Lord. The samih in the case of the Jiva is due to his association with the body, mind, sense-organs etc. (एवमविद्यादिप्रयुपस्यापितनामर कृतदेहायुपाधियोगात्तदविवेकत्रमतो जीवस्य ज्ञानेश्वर्यतिरोभावः) [3971 (Sūtra 7) The second Adhikarana contains two Sutras and deals with Susupti. In the Susupti-state, the Jiva stays in the Ātman, via tbe Nadis and the Purītat (the Nādī which goes right up to the heart). The Nádis, Purītat and Ātman are not thuee different places, though the Sruti speaks of the three as Suşupti-sthānas, as one can say-he sleeps on the bed on the cot in the palace. Sankara says-द्वारमात्र नाड्यः पुरतच, ब्रह्मैव वेके सुपुष्तिस्थानम् । नाडीद्वारापि ब्रह्मोपसर्पन सप्त एव नाडी' भवति । यो गल्या सागरं गच्छति गत एव स गढ़ाया भवति । (Sūtra 8) The awakening of the Jiva takes place when he comes out of Brahman where he had slept, ·Notes on Para 398) 198 [ 398 ) (Sūtra 9) The third Adhikaraña contains only one Sūtra. The question is-Is the awakened Jiva the same who had slept, or some one else? For, it is possible to argue that the sleeper merged into Brahman is as good as onc Released, and has no connection further with his sense-organs etc. The Siddhānta is-Thc Jiva who was asleep and the Jiva who was awakened later must be one and the same :- (1) The fruit of the Karman performed by the Jíva has to be experienced by him alone, (2) On awakening, the Jiva remembers that he is the same one who was asleep. (3) The Souti says that whatsoever forms those in the state of Sușupti had before, of a tiger, wolf etc.,--the same they secure after being awakened. (4) Injunctions given in the Sāstras would be meaningless, if the awakened Jiva is different from the one asleep. [399] (Sūtra 10) The fourth Adhikarana contains only one Sūtra. The question discussed is whether the state of swoon is a distinct stata or not. The Siddhanta is that Swoon (Muscha) is a distinct state; it is balfway towards Death. It cannot be the state of waking or dreaming; for, there is no consciousness of any thing in Swoon. Besides, the swoon is caused gencrally by some visible agency like a blow on the head, and is characterised by contortions of the body, which is not the case with Deep-sleepor Death. So, it is better to regard the swoon state as a distinct state heading towards death. [400(Sūtra 11) The fifth Adhikarana comprises 15 Satras, and is an important one dealing with the real nature of Brahman. The Satras are variously interpreted by the different Bbāşyakāras, to secure support for their own doctrines. According to Rämānuja, the question dealt with is-Do the blemishes of the Jiva in the different states of waking, dreaming, deep-sleep and swoon, affect the Highest Brahman, the inner Controller ? The Pūrvapakşin argues that the Antaryāmin, though not subject to Karman, is bound to be affected by the contact with the impure body etc, i dealing with Apuruşārtha. [401] The Siddhānta is-Thers cannot be any tinge of Apuruşārtka in Brahman, even when there is the association with different states; for, the Sruti everywhere speaks of two-fold characteristics of Brahman, viz. the complete expulsion of all blemishes, and being the mine of all suspicious qualities. Rāmānuja apparently takes a Fiylaatsig rigg in the Sutra, as complete in Itself and takes Jupes to mean lazata and in hand. This way of splitting ·199 Sri-Bhāşya III. 2. 16 [ Para 405 the Sutra makes and almost lose its force: for, the 37raised by 3xía remains unfulfiled - Even if the different states are fully taken into account -One surely wants to know what happens to the 9. Anyway she cannot be divorced from पर, Sankara's interpretation is more convincing; he takes a francis REITET.4 as complete in itself. The two-fold nature of Brahman as Nirviſeșa and Savisesa (which brings out the contrast more effectively ) can not be justified even by taking into consideration the different states mentioned before; for, everywhere Brahman is said to be of one form, rather having no form at all, y (Sūtra 14). [ 402-403] (Sūtra 12) Wherever the Antaryamin is spoken of as distinct from the Jiva, he is described as Amſta, which shows that he could have no truck with Apurusārtba; only Jiva, being subject to Karman, is liable to be associated with things leading to Apuruşārtha. (Sūtra 13) Some recensions specifically say the Jiva alone is the enjoyer, while the Para is possessed of Dipti depending upon his own glory as the over-lord. [ 4041 (Sūtra 14) The Sruti describes-Brahman as producing name and form, on entering into the elements with the Living Self; this does not mean that Brahman is connected with the bodies of men, gods etc., or shares is the name and form. Rāmānuja explains 3E197 as creata; Brahman, being not subject to Karnan, only completes the name and form, and so, is as good as not having any form. Sankara takes ayant to mean partit (this is obviously a more natural interpretation). Being without a form is the principal nature of Brahman; passages describing any form of diversity in Brahman must be regarded as being subordinate to those that describe its Nirvišeşatva. Madhva takes अरूपवत् to mean प्राकृतरूपहीन. [4051 (Sūtra 15 ) Just as Brahman is taken to be taat (possessed of light or intelligence), so that the Sruti-passages ni ... etc., may not be meaningless, we must understand passages describing Brabman to ba Ang etc., also in a literal sense. Thus Brahman is Ubhayalinga. There is no doubt that Ramānuja's interpretation of 97791 is not acceptable. T177 must mean • like light', that is, 13 furnishes a similar instance, if we take into account similar expressions in the Sutras. Sankara's interpretation is more convincing - Just as light seems to assume different forms under different conditions, Brahman appears as Savišesa, owing to the Upādhis; in this way Savisesa passages can be properly explained away. (Sūtra 16) The passage and a... Derely points out to the terrafat of Brahman; it has no power to repudiate other attributes referred to in other passages.

·Paras 405] Notes on 200 Sankara takes FAFT to meanfald only'. (Sutra 17) The Sruti and Smrti refer to the presence of auspicious qualities and the absence of blemishes in Brahman, Sankara -- Both śruti and Smộti emphasise the fantaina of Brahman. (Sūtra 18) Because Brahman is not contaminated by the blemishes associated with the different states, the Süryaka (Sun's reflection ) and 2TArt illustrations are appropriately cited in this connection. (The Sun and the Akasa are not affected by the changes in their Upādhis). According to Sankara, the Süryaka-illustration shows the unreal nature of the manifestations, [406] (Sūtra 19) The objcctor objects to the Süryaka illustration, as the Sun is wrongly apprehended as being in water, while Brahman does really stay in Pţthivi etc. Madhva explains अम्बुवदग्रहणात् as अम्बुवत् स्नेहेन ग्रहणं ज्ञान भक्ति विना. (Sutra 20) The Siddhantın says that the illustration simply shows that Brahman does not participate in the changes, increase, decrease etc., seen in the different places or states, and is not contaminated by the blemishes thereof. In this way, both the illustrations, Sūryaka and Ghatākasa ( given in the Yājāavalkyasmrti ) are appropriate. Expressions like 'Mānavaka is a lion' aro significant likewise (Usually qurata, aina etc , refer to some Śruti passage, and not to popular sayings like सिंहो माणवकः). Sankara says - The reflections of the Sun participate in the increase and decrease of the water etc., while the Sun remains quite unaffected; similarly Brahman remains unaffected by the Upādhis that alone undergo any changes thus there is the appropriate nature of both Drşțānta and Dārstāntika. Sankara reads zgara as a separate Sūtra referring to the Śruti grew laya: पुरश्चक्रे चतुष्पदः (Brhadaranyaka ). Sankara here criticises in detail the view of those who divide the above Sūtras into two Adhikarañas, and justifies his position in regarding all the Sūtras as referring to one topic - अत्र केचिद् द्वे अधिकरणे कल्पयन्ति-प्रथम तावत्, किं प्रत्यस्तमिताशेषप्रपञ्चमेकाकार ब्रह्म, उत प्रपञ्चवदने- कामारोपेतम्, इति । द्वितीयं तु.प्रत्यस्तमितप्रपञ्चत्वे, किं सक्षणं ब्रह्म : उत बोधलक्षणम् : उत, उभयलक्षणम्। इति । अत्र वयं वदामः- सर्वथाप्यानर्थक्यमधिकरणान्तरारम्भस्य, इनि । यदि तावदने कलिङ्गवं परस्य ब्रह्मणो निराकर्तव्यमः इत्ययं प्रयास, तत्पूर्वेणैव 'न स्थानतोऽपि' इत्यन्तेनाधिकरणेन निराकृतमित्युत्तरमधिकरणं 'प्रकाशच्च एतद् व्यर्थमेव भवेत् । न च सहक्षणमेव ब्रह्म, न बोधलक्षणम्, इति शक्यं वक्तुम, विज्ञानधन एवे यादिश्रुतिवैयर्थ्यप्रसङ्गात् । ... तस्मादस्मदुक्त एव विभाग आकारवदनाफारोपदेशानां युक्ततर इति । [407] (Sūtra 21) Sankara begins a new Adhikarana here, presumably because the well-known passage era tigris alia aia deserves to be treated with great respect. (Nimbārka does the same ). Rāmānuja says that ara apa denies only the limited nature of the attributes mentioned in the passage, as is clear from the fact that more attributes are spoken of as possessed by Brahman.

·201 Sri-Bhāsya III. 2. 25 [Para 409 Sankara says that only the Mūrta and Amūrts are repudiated, as Brahman is beyond these forms. Rāmānuja condemns this interpretation by Sankara, remarking that it is ridiculous to say that the śruti which itself mentions the attributes (which cannot be known from any other Pramāņa) should have done so, simply to repudiate them afterwards Only the is meant here. [408] (Sutra 22) The śāstra describes Brahman As Avyakta (uzmanifest ). (Sūtra 23 ) Both Sruti and Smrti say that Brahman is realised in Samrādhana (devout meditation or contemplation). [409] (Sūtra 24 ) Just as Vāmadeva and others realised Brahman as possessing Prakāśa (light, intelligence) as its nature, they realised also Brahman as characterised by Mārtāmurtādi-prapañca. The repeated practice of Samradhana enables one to realise Brahman's nature (संरापने-कमणि सराधनात्मके). Sankara-This Sūtra refutes the objection that, if it is admitted, the Highest and the Ātman would be different-just as light etc., (har is taken as an illustration ) appear to ba Savićeșa, owing to the Upadhis the intervention of the finger etc.,) without giving up their original nature, the Atmabheda is due to the Upadhis (कर्मणि-उपाधिषु). अभ्यासात्-वेदान्तेष्वभ्यासेन, असकृत, जीवप्राज्ञयोरभेदः प्रतिपाद्यते। (Sutra 25) Brahman is possessed of infinite auspicious qualities also, and so, it is Ubhayalinga, Ramanuja explains अनन्तेन as कल्याणगुणगणेन, and लिङ्गम् as उभयलिङ्कम्. This is hardly satisfactory. Sankara explains अनन्तेन as माझेनात्मना (एकल गठति जीवः). Nimbarka agrees with Sankara. लिङ्क refers to the Sruti passage म यो ह वै तत्परमं ब्रह्म वेद, ब्रह्मैव भवति etc. Nimbārka explains we as follows:-- Just as the Sun etc., become manifest only to persons who have mastery over the Mantras, Brahman is realised only by those who practise Sanrādbana. Nimbārka's explanation does not appear to be satisfactory. Madhya takes कर्मणि to mean विषयभूते तस्मिन् ब्रह्मणि, and प्रकाश. as साक्षात्कार. He also takes Sütra 2? as forming an independent Adhikarana. ada is taken to mean अपरिमितसामर्थेनान्वित्तस्य प्रसादात्. Jiva by himself is incapable of securing Saksatkūra; be can achieve his purpose only by the grace of Brahman. On the whole, it appears that Ramānuja's interpretation of this Adhi. karana cannot carry conviction. The virtual splitting of the Sutra as a Flintsa and परस्य", is upwarranted, if we evaluate the context properly: the interpretation of अरूपवदेन, तप्रधानत्वात् and तन्मात्रम् is unsatisfactory: प्रकाशवन and नकाशादिवत् should have been understood as involving a Drştanta; 37-da cannot in any case refer to Myrm and so forth, ૨૬ ·ara 410 ] Notes on [410] (Sūtra 26) Rámānuja takes Sūtras 26–29 as comprising a new Adhikaraña, while Śankara takes them as a continuation of the last Adhikarana. The question discussed is What is the relation between Brahman and the Acit - whether it is in accordance with the Abikundala-nyaya, or with the Ekajatiyoga (प्रभा and प्रभावत् ) or, अंशांशिभाव (विशेषणतया)? The doubt arises because there are Śruti passages referring to difference and non-difference, The Pūrvapakşin says -The relation is that of the serpent and the coil, that is, the Acit is merely a sikatha (particular arrangement) of Brahman. (Sūtra 27) ar in the Sūtra repudiates the above view (Sankara says the view in this Sutra is not Sutrakāra's ) - Just as the light and its resort, though different, are one in so far as they are Tejas, there is argret between Brahman and the अचिद्वस्तु. (Sūtra 28 ) The word ay in the Sūtra here repudiates both the above views. The first ( cruscat) is wrong: the next view which emphasises the Q45yin, is also wrong, because Brahman is said to be everything (though द्रव्यल is the genus in पृथिवी, जल etc., we cannot call them एक or सधै). The third view_Just as Jiva was spoken of before ( sia aralayaan, II, 3.42; safaa II. 3-45) as a portion of Brahman, the Acit also is a portion of Brabman,is the correct one. (Sūtra 29) As the Śruti repudiates the attributes of Acit in Brahman, we have to admit ittica ( due to the lazquezay relation ) between the Acıt and Brahman. According to Saukara qase refers to Sūtra 25 above (geraliigaana.com) The sfany refers to the repudiation of Prapañca as apart from Brahman. Nimbārka holds that the relation between Brahman and Acit, is one of rais as illustrated by the illustration of the serpent and the coil. Satra 27 Philat4244 refers to the same relation between Jiva and Brahman, gaan refers to gats To TESCHICT ( 11.1.27) which asks us to rely on the Śruti alone, and not to discuss questions like how Brahman which is impartite could undergo any modification, sagara repudiates the existence of any blemishes in Brabman, as is clear from the Sruti, न लिप्यते लोकदुःसेन etc. According to Madhya, the question is whether Brahman is both bliss, and one possessed of bliss. Brahman can be both like the serpent and the coil, or light and its resort, or like time which is both the characteristic (like the word ) and the thing characterised. According to Vallabha ganti refers to Sūtras 14-18 above, showing Brahman to have no attributes. Brahman is also Ubhayarūpa, It appears to us more probable that the Satrakāra does not show any preference for any particular view. He mentions the different views as being on the same level. Both Rāmānuja and Nimbārka ignore or attach to importance to a in Sūtras 27 and 28. at seems to refer to serment (as ·203 Śrī-Bhāsya III. 2. 37 [ Para 415 Sankara says ) rather than to a Sutra in the second Päda, as Nimbārka suggests. [411] (Sūtra 30 ) The seventh Adhikaraṇa comprises seven Sūtras. The question discussed is whether there is anything beyond Brahman, as certain Śruti-expressions point out to that contingency. Thus- (1) Brahman is called Setu ( dam, bridge); this implies that there is something beyond the bridge, which is to be secured or reached, (2) Brahman is described as having some Unmāna (limited measure ) and is called, Catuspāt, şodaşakala etc. (3) There is the relation of प्राप्य and प्रापक between सेतुमत् and सेतु. (4) The expression Plat shows that there is some q beyond 9. [412] (Sūtra 31 ) The Siddhānta is :-- There is nothing beyond Brahman; the expression Setu is used in a general sense, meaning what prevents any commixture', a aisai often means having secured the Setu' (die means 91). (Sūtra 32) Expressions like Catuşpāt etc., applied to Brahman are meant for Upāsanā, and not for indicating any measure which is impossible in the case of the limitless Brahman. [413] (Sūtra 33 ) Just as light can be measured as associated with a window, jar etc., Brahman can be measured by its Upādhis. (Sūtra 34) That there should be nothing beyond the up Brabman is proper, because the y.9444962 is himself the cause of securing the Jiva for him (ha a 327:); no other agency is required as there is no other [414] (Sūtra 35 ) Whenever expressions like rent are used, there the Sruti hastens to add rychlea: the r alone is the cause of the world and is called HERT: (because no one can lord it over 96). All this shows that there is nothing beyond the 47 nagpatz - This must be interpreted in accordance with the context, सतः means हेतुतः, not beyond :: परात्परः --The omniscient Paramapurusa who is beyond the समष्टिपुरुप. मापः प्रदुधे - here she means Pșthivi, Sankara refers to the śruti Ezhuat Haid which shows that any relation with Brahman must be due to the Upādhis, as one's own nature can never be extinct. Passages like स एवाचस्तान, नेह नानास्ति किंचन show that nothing exists as apart for Brahman, (Sūtra 36) That Brahman is all-pervading is clear from the use of words like Ayāma. अनेन ब्रह्मणा: Sankara explains अनेन as सेत्वादिन्यपदेशनिराकरणेन, अन्यप्रतिपेधसमाश्रयणेन च, and refers to श्रुतिस्मृतिन्यायs pointed out by आशामवत्सर्वगतच नित्यः, ज्यायादिवः, नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः etc. [415] ( Sūtra 37) The eighth Adhikarana contains four Sūtras. The fruit aimed at–Moksa, as well as Ajbika ( belonging to this world) and Amuşkika (belonging to heaven etc.,)-comes from the Supreme Lord ·Para 415 ) Notes on 204 alone. The evanascent Acetana Karman can not possibly be in a position to make this award. (Sūtra 38 ) The Sruti actually says that the Paramātman is Annāda (Vedic form for Annada ) Vasudāna etc., and is also the giver of Ananda (Apavarga ). [416] (Sutra 39) Jaimini holds the view that it is more appropriate to conclude that Karman gives the fruit; agricultural operations, the giving of gifts etc., are actually seen giving their fruit directly or indirectly. The sacrificial Karman as ordained by the Sāstras gives the fruit through the Apūrva which subsists even when the Karman has come to an end. So, no objection need be taken to this view. [417] (Sūtra 40 ) Badarāyaṇa, however, says that the fruit ought to come from the Lord. (The Sūtrakāra apparently agrees with Badarāyaṇa; some think that Badarāyana himself is the Sūtrakāra ). Without His will, nothing can happen. Even in the case of the sacrificial acts, the Śruti speaks of the different Deities to whom offerings are given, as the hetus (causes) of the different fruits desired. The root 77 means 'to worship the Gods. The injunctions in connection with the sacrifices do point out how the fruit is to be obtained; as for instance, in the injunction atyaj SAATTAA Ya 71a:, it is clear that the Deity Vāgu is ultimately responsible for the prosperity (Bhūti ) that the sacrificer in question wants to secure. So, when the Sruti itself points out to the source of the fruit, it is ridiculous to postulate any Apūrva not mentioned by the Sruti, as capable of giving the fruit. Of course, the Sruti and the Smſti make it clear that as the Deities have the Paramapurusa as their Ātman, it is the grace of the Lord that is responsible for the fruit. Even in the popular illustration of the agriculturist securing his crops from the agricultural operations, it is possible to say that it is the King, in the ultimate analysis, who gives the fruit, when he or his officers are satisfied with the proper discharge of his duties by the farmer, ·III. 3 The third Quarter is called Gunopasamhāra, as it discusses the question whether the details, different attributes etc., mentioned in the various Brabmavidyās scattered throughout the different recensions, are to be taken together for the purpose of meditation or Upāsana; and if so, under what conditions. Certain Vidyās, though called by the same name, differ in their format, number of attributes, fruit etc., in different texts. If meditation is to be carried on properly, an authoritative decision in this connection is necessary. Though the subject discussed here may be purely academic from the point of view of a modern student, the discussion is carried on meticulously in conformity with the Mimāṁsā rules of interpretation, in a judicial manner, and the reader is bound to be impressed by the way the various criteria are ultimately formulated. In the case of sacrificial acts which are Sadbya (while the Vidyas deal with Siddha propositions ), no such consideration is necessary, as all one has to do here is to follow the procedure strictly as laid down by the śāstras. According to Vallabha, this Quarter deals with the incarnations of Vişnu, and Madhva understands the Vedas, and not the Upanişads by the term Vedānta pratyaya. Some critics hold that the very discussion of the Brahmavidyās shows that the Sūtrakāra could not have been an Advaitin, and Sankara, according to whom only Brahman is real and Nirviseșa, had no business to discuss this topic at all. Such criticism betrays a total lack of proper appraisal of th Advaita. The critics should have gone further still, and objected to Sankara's description of the world and its cause etc., the nature of rebirth and so forta, so that Sankara could be accused of wasting his energy in writing a commentary on the Brahmasūtras and the Upanısads! Time and again, Šankara bas made it quite clear that sacrificial acts, meditation etc., are quite useful in producing Cittasuddhi in one aspiring for Moksa. From the Vyāvahācika point of view, Saguna or Savisesa Brahman does exist, and its Upāsanā enables one to realise the Highest Brahman in course of time. [418] The Grst Adhikarana comprises five Sūtras. (Sūtra 1) The question discussed is whether the Vidyās, Vaiśvānara Vidya and others, mentioned in different recensions under the same name, are to be regarded as identical or different, [419] Tha Purvapakşin says that (1) a different context, and (2) the tepetition of the same matter in different Śakhās point out to Fach (difference of procedure ). The aunt must lead to fantuta. The followers of Atharvavada have to observe the Sirovrata (carrying the vessel containing ·Pata 419 1 Notes ori 206 the sacred fire on their head) when they are being taught the Brahmavidyā. This implies that the Vidyā taught to them is different; if the Vidyā were to be same, the Sirovrata would have to be observed by students of other Vedas or recensions also, The Siddhānta is :-The Vaiśvānara-Vidyā referred to is the same; for, (1) the injunctions auta, funt, (2) the connection with the fruit Brahmaprāpti, (3) the general form and (4) the name, are the same pointing out to the Vaiśvānara-Vidyā being recognised as the same one described in the various recensions. (Sutra 2) विधेयभेद due to पुन श्रुति and प्रकरणान्तर is not the deciding factor to prove laars; for, repetition and another context can exist in one and the same Vidyā, when the Pratipattrs ( learners ) are different; when the learner is the same, TTH TAT has to be understood as pointing out to fanta, there being no other alternative. [ 420 ) (Sūtra 3) The ſirovrata is associated with the study of the Vedic section; it is a apa (not ayan ): this is made clear in the Samācāra (nathing is known about a work of this name ), and competency ( Adhikāta ) also corroborates this view. Similarly, the different sacrifices (un aliati tale7yüsai: ) are associated with the Atharvaņa fire called Ekarší, and not with the Tretā fires, in conformity with the context. In short, agiat means aalaa here. ( Sūtra 4) All the Vedāntas speak of the worship or Upäsana. The Paramātman possessed of eight attributes annattaa etc., is mentioned in the Chāndogya and is referred to in the Taithriya. So, it is established that the Vidyā referred to in another recension is the same, owing to the attributes being considered together, According to Sankara, though Brahman is one and Ekarūpa, the question about Vidyabheda arises, because the Vidyās are concerned with Saguņa Brahman and Prāņa. विद्याभेद is caused by (1) नामभेद, (2) रूपभेद, (3) कर्मभेद, and (4) धर्मविशेष. The अभेद is understood from (1) चोदना, (2) प्रयोजनसंयोग, (3) रूप and (4) समाख्या. But, asks the objector, what are we to do when the Vājasaneyins mention the sixth fire in the quaral, while the Chandogas stick to the five fires ? The answer is - It is possible to have got in one and the same Vidyā; for instance, the Atirātra sacrifice does not become different, because the Şodasi offering is gone through by some, and not by others. The Vidyā is "recognised to be the same easily enough, The širovrata is a far my as described in the Samācāra; it is not a fannyh, as the seven Savas (Saurya and others) are concerned only with the Atharvaħa fire and not with the Tretă fires which are connected with the F11 in other recensions Passages like a fi salsa show that the various Upăsahās do contain a censure of and fate he is the theme of Vedāntas in general.

·207 Sri-Bhāsya III. 3.6 [ Para 420 A (Sūtra 5) Though the Upāsana as such is the same in all Vedāntas, the atttributes in different recensions have to be considered together, as they serve the purpose of elucidating the Vidyā, just as the injunction does, a is used in the sense of अवधारण. Sahkara takes this Sutra as constituting a separats Adhikaraña, calling it a gasaga. Just as the Agnihotra-attributes are taken together, because the Agnihotra-Karman is the same; so, the faalus also, obliging the same Vidyā must be made applicable to the Vidyā. [ 420 A) (Sūtra 6) The second Adhikarana comprises five Sutras, Udgithavidyā is the matter under discussion. Both the Brhadaranyaka and the Chandogya deal with it. (1) The Vājins enjoin mfc upon the Udgitha for securing the defeat of the enemies. The Chandogas do the same. (2) There is no explicit injunction here like arua, faune etc., but i which is described as the means for the fruit, serves the purpose of the injunction. The Purvapakşin says-The Vidyas in the two recensions are one and same, because (1) there is the same see on the Udgītha which is the object of worship. (2) the injunction is the same, (3) the fruit viz. the defeat of the enemies, and (4) the name Udgithavidyā are the same. It is wrong to say that the Vidyās are different on account of Rūpabheda -In the Byha the glue is on the singer of the Udgitha; in the Chandogya, it is on the agtan-for, the Upakrama refers to the defeat of the enemies in oth. We can understand उद्यानकर्मन् as showing सोकर्य, as the expression ओदनः raya (where the Karman is described as the Kartr ) does. All this shows that the Vidyās in the two recensions are the same. (Art is the second part of the five-fold Saman which is to be sung by the Udgātř. But in the present context, Udgitha must be taken to mean Udgātſ, the singer himself, as the expression de NT repeated several times clearly shows, The gods successively approached Vāk, Prāna, Caksus, Srotra and Manas to perform the duties of the Udgātſ. The Asuras in order to frustrate the designs of the gods managed to make Vāk etc., associated with sin (by tendering Vak obscene, false etc., that is, the Feat at which alone would have yielded the desired fruit, was converted into 91). The gods ultimately secured the Chief Präņa (3178-39-17 . residing in the mouth) to discharge the functions of the Udgātſ and were victorious ). Brai-a clod of earth, red, spa, what is dug out (the form is Vedic, area would be the correct form according to Pāṇini ), The Brhe says de TV STV 2016; here Präna is definitely the Karty, but in view of the Upakrama, Udgitha has to be taken to be the Kartr.

·Para 422] Notes on 208 [422) (Sūtra 7) The Siddhānta is :- The Vidyās are different, because the context is different. The Chandogya advocates the worship of Pranava (Omkāra ) as part of the Udgitha, while the Brha advocates the worship of the entire Udgitha; difference of context necessitates the difference of Vidheya, and Rūpabheda follows as a corollary. The Upāsya for the Chandogas is the Pranava; for the Vājins, it is the Udgāto (the singer of the Udgītha ). There is no contradiction here in respect of the Upakrama, because the Udgāts implies the Udgāna-Karman which gives the fruit, the defeat of the enemies. Thus, though the injunction is the same, Rūpabheda involves Vidyābheda. Even in one and the same recension, though there is Vidbānasāmya, the injunction advocating fungereid is regarded as different from the injunction advocating it on the Paramātman, characterised by the attributes, - higher than the best ( वरीयसां परः -परोवरीयः) etc. (Sūtra 8) The sameness of the name Udgithavidyā does not count for much, as it can be there even if Vidheyabheda exists; for instance, the name Agnihotra is applicable to the daily fire - sacrifice, and also to the Ayanāgnihotra ( lasting for a month ) of the Kundapāyins (who employ a Kunda, bowl for drinking). The expression Udgīthavidyā is used in the Chandogya to refer to several Vidyās in the first chapter. (Sūtra 9) In the first chapter of the Chandogya, the Upāsya Pranava introduced first, is the same described in the later Vidyās; so, it is fair to say that the Udgitha which comes in the middle of the Section should refer to the Praņava (a part of the Udgitha). It is usual to use a AgT2 in the sense of part; ara: qz is used even when only a portion of the piece of cloth is burnt. In the Brha, the Upāsya is the Udgâtr who is the Katě in respect of the entire Udgitha. Therefore, the two Vidyās are different. According to Sankara, Sūtras 6-8 form the third Adhikarana. He explains प्रकरणभेदात् as प्रक्रमभेदात् . His comments on Sutra 8 are प्रसिद्धभेदानाप्यग्निहोत्रदर्शपूर्णमासादीनां काठकैक्ग्रन्थपठिताना काठकसंस्त्वं दृश्यते, तहापि भविष्यति यन तु नास्ति कश्चिदेवजातीयको भेदहेतुस्तान भवतु मोक्यावधस्त्वं यथा संवर्गविद्यादिषु । Sankara takes Sūtra 9 as forming a separate Adhikaraña. The passage discussed is TERTITEUIT. Four explanations are possible in the case of the सामानाधिकरण्य of ओम् and उद्गीथ - (1) अध्यास, (2) अपाद, (3) एकत्व, and (4) fasques. The Siddhānta is that the fat is the right one to be accepted- शब्दोऽयं तुस्थाननिवेशी पक्षनयव्यावर्तनप्रयोजनः।...व्याप्तेः सर्ववेदसाधारण्यात् । सर्व- च्याप्यक्षरमिह मा प्रसनीयत उद्गीथशब्देनाक्षरं विशेष्यते. कथं नामोद्गीथावयवभूत ओंकारो गृहोतेति । ... प्रवृत्ताः शब्दा अवयवेष्वपि प्रवर्तमाना दृष्टाः पटनामादिषु। अतथ व्याप्ततोरोमित्येतदक्षरमित्येतस्याद्यामित्येतद्वि- शेषणमिति समञ्जसमेतत् ...। समुदायेषु ·209 Sci-Bhāsya III, 3.11 [Para 424 [423] (Sūtra 10 ) "This Adhikaraña contains only one Sutra. In the Prāņa-Vidyā described in the Chandogya and Byha, Prāna is credited with the possession of the attributes 1999 (being the eldest) and 129 (being the most eminent), and also afhen (being the richest ) etc., connected with the sense-organs. The Kausitaki does not so describe Yasişthatva etc. The objector says that here is obviously Rūpabheda; therefore, the Vidyās are different. The Siddhanta is-We must understand the attributes Vasişthatva etc.; as being connected with the Präņavidya in the Kausitaki, because the entire set up of the Prāna-episode is the same - the quarrel amongst the Prānas : the withdrawal of Vâk etc., one by one; the helplessness of the sense-organs on the departure of Prāņa from the body, and the pronouncement that Prāna was the best etc. The Kausītakı mentions Vasisthava as belonging to Vak and others, to prove the pre-eminent nature of Prāna. It does not expressly describe Vasişthatva etc., as associated with Prāna, but that is obvious, as Prāna is the cause of Vāk and others possessing those attributos, [Prāna is there in the womb from the very beginning, the sense-organs come into existence later; so Prāņa is Jyestha, and also Sreștha as the functions of the sense-organs depend upon him, Vāks has Vasişthatva; it is generally conceded that a good speaker becomes successful in the world. Cakşus has Pratisthā, as the eye is equally at home, while looking on high and low ground. Srotra bas Sampat, as the ear has the good fortune of being able to listen to the Vedas and to appreciate their meaning. Manas is the Āyatana, as it alone enjoys the knowledge derived from the various sense-organs, The sense-organs being dependent on Präna candidly admitted that their functions were really the work of Prāna and acknowledged his supremacy ). So, the Vidyās are not different. Sahkara remarks-एक्स्यामपि हि शाखायो भुता गुणाः भुता एव सर्वत्र भवन्ति, गुणवतो भेदाभावात् । न हि देवदत्त शौर्यादिगुणत्वेन स्वदेशे प्रसिद्धो देशान्तरं गतस्तद्देश्य विभावितशीयादिगुणोऽप्यतद्व भवति । ... तस्मादेवप्रधानसंवद्धा घर्मा एकनाप्युच्यमानाः सर्वत्रैवोपसंहर्तव्या इति । [424] (Sūtra 11 ) The fourth Adhikarana contains seven Sutras (11–17) - According to Sankara, Sūtras 11–13, 14-15 and 16-17 form three separate Adhikaranas. The question is whether the natural (Syarupa ) attributes of Brahman are to be taken up in all the Brabmavidyās. The objector says that only those attributes which are mentioned in a particular context are relevant in that context २७ ·۔ are the Paras 424 ) Notes on 210 The Siddhānta is that Brahman (the principal entity) being the same, all its attributes have to be included everywhere. [ 425] (Sūtra 12) The objector says - If the Siddhānta view is accepted, attributes like identiteet (having Priya as the head) spoken of in the Taittırīya would have to be taken as Brahmaguņas, The answer is - Priyasirastva etc., are not the attributes of Brahman; they are only metaphorically attributed to Brahman described as having a human form. Otherwise, Brahman would be possessed of parts, and subject to increase and decrease, which is contradicted by the Sruti, AH TER Sankara remarks-न चैते प्रियशिरस्त्वादयो ब्रह्मधर्मा., कोशधर्मास्त्वेते...अभि च परस्मिन्ब्रह्मणि चित्तावतारोपायमानत्वेनैते परिकल्प्यन्ते, नं द्रष्टव्यत्वेन ... सत्यप्युरास्यस्य ब्रह्मण एकत्वे, प्रक्रमभेदादुपासनाभेदे सति नान्योन्यधर्माणामन्योन्यत्वप्राप्तिः । यथा च द्वे नायविकं नृपतिमुपासते. छत्रेणैका चामरेण वान्या, तत्रोपास्यै- कत्वेऽप्युपासनाभेदो धर्मव्यवस्था च भवति, एवमिहापीति। उपचितापचितगुणत्वं हि सति भेदव्यवहारे सगुणे ब्रह्मण्युपपद्यते, न निर्गुणे परस्मिन्ब्रह्मणि । Both Ramanuja and Sahkara agree that प्रधानस्य means ब्रह्मणः: आनन्द etc.. स्वरूपगुण of Brahman according to Rāmānuja. The word ga suggests that there is some stara feature of Brahman which can be associated with Priyaſirastva etc. This almost looks like the sanctioning by the Sūtrakāra of the Para and Apara divisions of Brahman referred to by Sankara. [ 4261 (Sūtra 13) As regards the attributes Ananda etc., they are to be included everywhere as they are capable of pointing out to the real nature of Brahman. अर्थसमाना :- अर्थप्रतीत्यनुवन्धिनः (Ramānuja); अर्थसामान्यात्प्रतिपाद्यस्य ब्रह्मणो धर्मिण Franca (Sankara). [427] (Sūtra 14) The metaphorical description of Brahman as having a human form, and the attributes Priyaširastva etc., are for the purpose of meditation alone, there being no other justification for the same. According to Sankara, the passage under discussion is azza: 47 r. goma në foran from the Kathaka, and the question is whether the various entities referred to therein, are to be understood as superior to or beyond the preceding ones, or only the Puruşa as the supreme of all. The Siddhānta is that पुरुषः सर्वेभ्यः परः is the thesis which alone points out to the right knowledge No purpose is served by understanding the various entities as superior or otherwise. (Sūtra 15) The word Atman expressly shows that the gegaan is metaphorical, as Ātman cannot have any head, wings etc. Saikara says that the Purusa is called Atman (एप सपु भूतेषु गूढोरमा न प्रकाशते) for the purpose of conveying the idea of the Highest Place. (Sūtra 16) The word Ātman in the passage (afsi Sat STEHT, 84176677:) means the Paramātman, as in other passages like BITHI 916 Cara Stram. According to Sankara who begins a new Adhikarana here, the passage under discussion is आन्मा वा...स ईक्षत लोकानु सजा इति. The objector says that the ·211 Sri-Bhasya Dil 3 18 [ Para 430 STIFIT Lokasrsti can belong only to the Atman, the Paramātman being connected with the Mabābhūtasrsy to start with The Siddhānta is—The Paramātmanis meant here in conformity with other Sruti - passages like apa Tak TIERRA आकाश सभूत Where some particular feature Lke having a human form 'is actually mentioned, there may be some justification in understanding Ātman as some one other than the Paramātman उत्तरात् - आनन्दमयविशेषात् वाक्यात् ( Ramānuja), उत्तरमुपलभ्यते, ‘स ऐक्षत रोगनु सजा इति' इत्येवमादि. तस्मात् ( Sankara) [ 428] (Sūtra 17) In the passages 1042 मनोमय etc, also, it can be emphatically stated that the Paramātmabuddhi is there The next sentence सोऽकामयत shows that the word Ātman is to be explained as Paramātman (Rāmānuja seems to give this as an altercative interpretation of SEIT in the last Sutra) Sankara Only on the supposition that the Paramātman is meant here, that the YCF#m7 empbatically stated prior to creation, can be justified, (लोभूटिवचनं तु श्रुत्यन्त प्रसिद्धमहाभूतसष्टयन्तरमिति योजयिष्यामि श्रुत्यन्तरसिद्धो हि समान रिपयो विशेष श्रुत्यन्तरेपूपसहर्तव्यो भवति।) Sankara gives also an alternative interpretation of the tro Sutras 16 and 17-The two passages in the Brha योऽयं विज्ञानमय प्राणेषु and स वा एप महानज show aachat similarly, the two passages in the Chandog ya ma uic 4. and are describe algien - The objectos says that the two sets of passages are अतुल्यार्थ, the answer is they are तुल्यार्थ, उत्तरात् means तादाम्यापदेशात् सर्वमेतत् तादात्म्यप्रतिपादनायामेवायकल्पते, न तादात्म्यसपादनायाम्। तस्मादेवजातीयवेषु वाक्येषु प्रतिपादनप्रकार- भेदेऽपि प्रतिपाद्यार्थाभेद इति सिद्धम् । [4291 (Sacra 18) Both Sankara and Rāmānuja take this Sütra as forming a separate Adhikarana The Brha and the Chandogya refer to the sipping of water (Acamana) before and after eating food, the water sipped is credited with furnishing clothing for the naked fire or Prana The question is whether the sipping of water is enjoined here (37a is optative, and so FT 9277 is there ), and at A (no agzti here ) implies oply glorification The Purvapaksin's view is that as Ācamana can be understood from the Soorts as a part of the normal procedure, Acamana cannot be the subject of an injunction [430) The Siddhanta is-The clothing of the fire with water-which is an Apūrva thing is enjoined here, because the Sāstra can be significant if only some Apurva or Aprāpta is referred to (rie 1917 379 tar) Acamana is Prapta from the Smrtis the Aprāpta FIAT 13 enjoined here in the case of the water sipped Ramānują regards this Sutra as a continuation of Sutra 10 (Sutras 11-17 being regarded as dealing with a matter ).

·J] 1 - According to Sankara, the question discussed is whether both Acamapa and Anagaatācintana are enjoined, or if only one, which one? The Pūrvapakşin says-Both Acamana and Anagnatāsamkārtana should be regarded as enjoined. I take both of them to be Apūrva; or Acamana is enjoined and the other is merely for glorification, The Siddhanta is - Acamana is not enjoined, as it is not entitled to be called Apūrva, being well-known in the Smộtis; neither can the present passage be taken as the basis of the Smrti-description, because here the Sruti is concerned with Prāņavidyā, while the Smſti deals with the Acamana in a general way for ensuring purity or cleanliness (न च भिन्नाविषययोः श्रुतिस्मृत्यो- मूलमूलिभावोऽवक्त्पते). There cannot be two injunctions either; in that case there would be a gaz which is a serious blemish to be avoided at all costs. It is therefore better to say that aftalaar is enjoined upon the water the sipping of which is well-known.) 1431] (Sutra 19) The sixth Adhikarana contains only one Sutra. Sandilya-vidya is described twice by the Vajasaneyins - in the Agnirahasya Section, and later on in the Brha proper, with some additional attributes. Here in both places, Samyoga, Codanā, Nīman etc., are the same; only the उपास्यगुणs differ. The Purvapaksin says that उपास्यगुणभेद means रूपभेद and रूपभेद shows विद्याभेद. The Siddhanta is The two Vidyās are the same, because the Upāsya is the same. Sankara - यथा भिन्नासु शासास विद्यैकत्वं गुणोपसंहारश्च भवति, एवमेकस्यामपि शाखाया भवितु- महति, उपास्याभेदात् । [432] (Sūtra 20 ) The seventh Adhikarana contains three Sütras. In the Brha Satya-Brabman is described as Upāsya existing in the orb of the Sun, with its secret Adhidaivata name Tai, and in the right eye, with its secret Adhyatma name अहम्, The question is whether the two secret names are to be associated with both the places or not. The Pūrvapakşin says that as the Upāsya is the same, the Vidya is the same, and so, there ought to be Gunopasamhāra in both cases. Sahkara एका हीय सत्यविद्या, अधिदेवमध्यात्म चाधीता. उपममाभेदात्, व्यतिपक्तपाठाच्च । कार्य तस्यामुदितो धर्मस्तस्यामेव न स्यात् ? यो हयाचार्ये कश्चिदनुगमनादिराचारधोदितः स प्रामगतेऽरण्यगते ॥ तुल्यवदेव भवति। [433] (Sutra 21) The Siddhanta is- Here is उपास्यरूपविशेष: the स्थान are different; so, there is fagnata (in the casa of the Sānļilya-vidyā, the उपास्यस्थान is the same). Saikara - एकस्यापि त्ववस्थाविशेषोपादानेनैव, उपनिषद्विशेषोपदेशात् , सवस्यस्यैव सा भवितुमर्हति । अस्ति चायं दृष्टान्तः- सत्यप्याचार्य स्वरूपानपाये यदाचार्य-याशीनस्यानुवर्तनमुक्तं न तत्तिनो भवति. यच्च तिष्टत उक्तं न तदासीनस्येति। प्रामारण्ययोस्त्वाचार्यस्वस्पानपायात् , तत्त्वरूपानवद्धस्य च धर्मस्य प्रामारण्याला विशेषाभावादुभयन तुल्यवहार इत्यदृष्टान्तः सः।

·... 213 Sri-Bhasya II.3.24 [Para 436 (Sitra 22) The passage तत्येतस्य तदेव रूपं यदमुष्य रूपं furnishes the reason why there is no JUNTHER Where the ran is different (which means that there is विद्याभेद). If there is विद्यैश्य, अतिदेश has no scope. But here is अतिदेश (extension of the rule)in respect of Rupa etc. Saikara --अश्यादित्यस्थानभेदभिन्नान्धर्मान् , अन्योन्यस्मिन्नुपमहार्यान् पश्यन् , इहातिदेशेनादित्य- पुरुषगतान् रूपादीनक्षिपुरुष उपसंहरति 'तस्यैतस्य तदेव रूपम् ' इत्यादिना। 1434] (Sutra 23) The eighth Adhikarana contains only one Sutra. The question is whether the attributes वीर्यसंभृति, गुव्याप्ति referred to in respect of Brahman, are to be associated with all Vidyās. The Siddhanta is — They cannot obviously be considered in all Vidyās. greeniles and aretizia cannot surely be connected with Vidyās associated with अल्पस्थान. संभृतिाव्याप्ति is a समाहारद्वन्द्व compound. Saikara remarks - अत एव चायतनविशेपयोगात्। ... समानगुणाम्नानेन हि प्रत्युपरथापितासु विप्रकृष्टदेशास्वपि विद्यासु विप्रकृष्टदेशा गुणा उपसहियेरनिति युक्तम् । . तस्मात् । वीर्यसंभृत्यादीनां शाण्डिल्य- विद्यादिप्वनुपर्महार इति। [433] (Sutra 24) Only one Sutra in the ninth Adhikarana The question is whether the Puruşavidyā in the Taittiriya (where is described the Puruşa-sacrifice ) and that in the Chandogya ( where the frult पर्पशतं जीवति is given) are the same. The Purvapakşin says — The two gelaars are one, as they are called by the same name, and there is E471 also inasmuch as the limbs of a human being are compared to the parts of a sacrifice. 1436] The Siddhanta is- The Vidyas are different; the special attributes mentioned in one are not found in the other, Thus- Taittiriya Chandogya (1) The three Savanas The सवनल refers (सायं प्रातमध्यन्दिन) to a man's life. are mentioned. (2) There is no दीक्षा. दीक्षाक्ल्पन is mentioned. कल्पन of अशिशिपा etc. (3) Atman is spoken of No such description. as Yajamāna, Šraddha as his wife etc. So, there is रूपमेदः फलसंयोग also is different, the acquisition of Brahman (in the Taittırıya ) and Ayuşprāpti (in the Chandogya ). Sahkara remarks -यदपि किंचिन्मरणावभूषत्वादिसाम्य, तदप्यल्पीयस्लाद्यसा बैलक्षम्ये- नाभिभूयमानं न प्रत्यभिज्ञापनक्षमम् । ... विदुषो यज्ञस्य हि, न चैते समानाधिकरणे पाठ्यो, विद्वानेव यो यज्ञस्तस्यति । ...व्यधिकरणे स्वेते पष्ठयो, विदुषो यो यज्ञस्तस्यति । ...तस्मात् । शाखान्तराधीताना पुरुपरियाधर्माणामा- शर्मिन्नादीनामप्राप्तिस्तत्तिरीयो।

·1 aras 437] Y es 414 [437] (Sūtra 25) Only one Sūtra in the tenth Adhikaraņa. The question is whether the different introductory Mantras Te sifara, fast: etc., and the Karmans, Prayargya etc., are parts of the Vidya (fami) or not. The Pūrvapakşin says-As these are found in the same ffe, and as some of the Mantras are not found elsewhere, they should all be taken as विद्यान. [438 1 The Siddhanta is- The Mantras in question cannot be Vidyānga; they are employed in Vedic study, Abhicāra-karman etc., and so they are sub. sidiary to the study-injunction. They are mentioned in the Vidya-section, not because they are Vidyānga, but because, like the Upanisads they are to be recited by day (not by night) and are to be taught in a forest (not at the house). Sankara remarks - एवमन्येषामपि मन्त्राणां कपांचिहिङ्ग्रेन, केपाचिद्वचनेन, केपांचित्प्रमाणान्तरेण, इत्येवमर्थान्तरेषु विनियुक्तानां रहस्यपठितानामपि सतां न संनिधिमात्रेण विद्याशेपत्वोपपत्तिः । दुर्बलो हि संनिधिः श्रुत्यादिभ्य इत्युक्तं प्रथमे तन्त्रे...तथा कर्मणामपि प्रवर्यादीनामन्यत्र विनियुक्तानां न विद्याशेषत्वोपपत्तिः । ...अरण्यानुवचनादिधर्मसामान्यानु संनिधिपाठ इति संतोष्टव्यम् । [439] (Sūtra 26 ) Only one Sūtra in the eleventh Adhikarana. The knower of Vidyā is said in some Sruti-passages to secure Brahman, or Paramasāmya (highest similarity ) with it, by abandoning his sinful deeds, or both meritorious and sinful deeds; other passages speak of the good deeds and sinful deeds being shared respectively by friends (or dear relatives) and by enemies (or undesirable relatives ). The question is whether all these ideas are to be clubbed together, and form part of all Vidyās. [440] The Siddhānta is-All these must be taken together. Hāna (abandonment) implies Upāyana (taking up) and vice versa (so as to ensure that the original position is not changed, and there is no vacuum-One may ask, however, why this is necessary at all) and so, even if these ideas occur in different sections, they must be considered together. To understand these as being optional is but the last resort, when there is no other alternative. To take a similar instance, the Kauşītakins say in a general manner, 92T1 Staley <2ni: ( is a word of the feminine gander ); but Satyāyanins particularise the Kušās as belonging to, or chopped out of the Udumbara tree, and this particularisation is held to be in order. Similarly dateTM H. (where the Chandases are spoken of as referring to the Gods and the Asuras) is interpreted in the light of 1973-CITÀ En which points out the order to be followed, [ As far as possible, and should be avoided, as it is associated with eight blemishes. A modern student studying at the University, who is accustomed to sed options given to almost all questions in his examination paper would be interested to know that the Purvamımāšasă looks upon Vikalpa or' option in the case of an injunction with abborrence and recommends that Vikalpa is to be avoided at all costs, as it is atza14967.

·2151 Sri-Bbāsya III. 3, 27 [ Para 441 - This is bow a Vikalpa is associated with eight blemishes- We bave, suppose, the two injunctions (A) नीहिभिर्यजेत, and (B) यवैर्यजेत. Now, all such injunctions in the Karmakānda are equally authoritative and powerful If we take our stand on A, and sacrifice with the Vrihis, then the following blemishes would result - () Discarding the authority of B. (2) Acknowledging the 2004 of B, by ignoring the injunction there. To correct our mistake, if we take our stand on B, then the Dosas are- (3) Discarding the authority.of A. (4) Acknowledging the saming of A, by igooring the injunction there. Now, believing that we made a mistake in first taking our stand on A, we take our stand first on B, then the Doșas are- } and same as 3 and 4 above. (6) If we change over to A, the two Doșas would be 7 I and same as 1 and 2 above, (8) Thus there are eight Dosas. It would be seen that the craze for analysis in detail pro these eight Dosas; they can be easily reduced at least to four). Se also, हिरण्येन पोऽशिनः स्तोत्रमुपाकरोति, and ऋत्विज उपगायन्ति are to be interpreted in the light of सूर्ये पोडशिनः, and अनपर्युपगायेत् respectively. Sahkara वानुष्टेयत्वेन संकीर्त्यते, दि नार्थमिदं सूत्रम् । ...त अधवैतास्वेव विधूननश्रुतिष्वतेन सूतेशैतचिन्तयितन्यम् । [441] (Sūtra 27) The twelfth Adhikaraña comprises five Satras. Sankara makes three Adhikaranas out of the five Sutras (27-28; 29-30 and 31 ). The question discussed is-When do the giving up and the taking up of good and evil deeds take place at the time when the body is given up, or when the knower of Vidyā is proceeding by the Devayāna path ? The Pūryapakşin says—The Śruti-passages refer to both the alternatives. It is better to conclude therefore that some portion of the Suktta-duşkſta is given up at the separation from the body, and the rest while on the journcy by the Devayāna, - ·> Para 441) Notes on 216 The Siddhanta is – the SukŢta-duşkrta is given up entirely at the departure from the body; for, there is nothing to be experienced as a result of the Sukſta-duşkſta further on. The attainment to Brahman rules out any other enjoyment. Milosr: are the Chandogas. (Sūtra 28) The Śruti-passages have to be explained so as not to contradict the above conclusion, and not according to one's will. The shaking, away of the SukȚta-dușkſta mentioned in the Kausītakr on the journey by the Devayāna, must be taken to have happened prior to the journey, छन्दत:-- - यथेष्टम् (This is hardly satisfactory; छन्दतः is almost meaningless, and पदानामन्वयो वर्णनीयः has to be supplied). उभयाविरोधात्-श्रुतेः, अर्थस्वभावस्य च अविरोधेन. Sahkara takes उभयाविरोधात् to mean निमित्तनैमित्तिकयोरुपपत्तेः-If Sukrta and Duškrta are abandoned on the way, how could they be destroyed later ? Yama, Niyama etc., can not be practised in the absence of the body; their abservance is possible only in the state of a Sadhaka. According to Nimbărka, 349 refers to tra and 391977 (Sukſta is received, by friends, and Duşkệta by the enemies, of their free will ). Nimbārka's interpretation suits the context better. [ 442) (Sūtra 29 ) The Pūrvapakşin argues- The scuti-passage describing the Devayāna path could be significant only on the supposition that a portion of the Sukrta-dușkrta is given up at the departure from the body and the remaining portion on the journey itself; otherwise, if the whole of the Sukặta-duşkệta is given up or destroyed at the time of the separation from the body, even the subtle body would not be there, in which case the Ātman with no body at all, can not proceed on the journey. [ According to Sankara this Sūtra does not embody the view of the the Pūrvapakşin. Jity is taken by him to mean prizat (ta:), and a pant: the course of the Devayāna is both significant (for those who go in for Hyuarar) and not significant (in the case of those who secure Brahman straightaway ), so that there could be no conflict with the Śruti-passages like निरञ्जनः परमं साम्यमुपैति। While it must be admitted that it is somewhat unusual to speak of the division of a into apan and 7, apart, and that the Sūtrakāra does not explicitly refer to the Saguna and Nirguna Vidyās, Sankara's interpretation is by no means wide of the mark. A general rule, though of universal application, has got to take into account the possibility or otherwise of its being applicable to particular cases. (For instance, there is usually a general rule under which a candidate at an examination is given 'grace marks' under certain circumstances; but this does not apply to a candidate who has already secured a sufficient percentage of marks ). Nimbārka understands 3 to mean that both good and evil deeds are, shaken off; otherwise, if the good deeds still remain, there would not be nonreturn of the Sul, which is specially mentioned by the Sruti, n'K 16.11a.

·217 Sri-Bhāsya III 3 33 (Para 445 (Sūtra 30 ) The Siddhānta 15—There is the destruction of all Karman, but owing to the potency of the Vidyā, the knower is provided with the subtle body all the same, as is mentioned in the Sruti (-HT) The Vidyā might not be intended for producing the subtle body, but it could do so incidentally (For instance, a canal or tank built for providing water for purposes of irrigation, can also supply water for drinking, washing etc ) Sankara's comments-गतिमारणभूतो हर्थ पर्यवविद्यादिषु सगुणेपूपासनेपूपलभ्यते तनार्यवती गति । न हि सम्यग्दर्शने तह क्षणार्थीपलब्धिरस्ति तवानधिस गति । लोस्वचैप विभागों द्रष्टव्य , यथा लोके ग्रामप्राप्ती देशान्तरप्रापण पन्या अवैश्यते न, आरोग्यप्राप्ती, एवमिहापीति । [443] (Sūtra 31) Sankara reads this Sūtra after the next one, and forms two Adhikaranas of the two The objector points out that in the case of Vasistha, Apāntaratamas (an ancient Vyāsa) and others, a new birth, a new body etc have been stated How could this be? The answer 15--There are Jõānius and jñānıns, the Prārabdha-karman of some requires thet to take another birth, and they do not go by the Devayāna path Sankara mentions besides Vasistha and Apāntaratamas Carth gerungwgiâima fart i ukuta WT), Bhrgu Sanathumāra, Daksa. Närada etc All these act under the orders of the Lord (एवमपान्तरतम प्रभृतयोऽ- पीश्वरा परमेश्वरेण तेषु तेष्वधिकारेषु नियुस्ता सन्त सत्यपि सम्यग्दर्शने कैवल्यहेतावशीणर्माणो यावदधिकारमय- तिटन्ते तवसाने चापरयन्त।) [444] (Sūtsa 32) Rāmānuja tahes this Sūtra as forming the thirteenth Adhikarana and reads ut for gatal (which is Sankara's reading ). al ay gta - TIS Vedic for parte (or, 761 79 both can be taken as nom, sing ) All Upasananısthas have to go by the Devayāna path, not only those engaged in Upāsanas where the path is actually mentioned Srutis and Smrtis, all agree on this point Sankara says that in certain Saguna-vidyās such as Paryanka vidyā, Upakosala-vidya Pañcägni-vidyā, Dabaca-vidyā, Gati is actually mentioned Gati is not mentioned in Madhu-vidyā, Sändılya vidyā, Sodaśakala-vidyā Vaišvānara-vidya etc, but it is clear from Sruti and Smrt that the Gate meant for all who know the Saguna-vidyās [445] (Sūtra 33 ) The fourteenth Adbıkarana comprises two Sutras Sankara takes Sutra 33 as forming a separate Adhikarana In the Brha and the Mundaka, Bralıman is described as Aksara, and as one possessing negatre qualities, Asthulatva etc The question is whether these negative qualities are to be associated with all Vidyās, or not The Purvapahsın argues that the negative attributes by themselves cannot enable us to understand the true nature of Brahman so they should be associated only with those Vidyas where they are actually mentioned २८ ·Para 445] Notes on 218 The Siddhānta is-As Brahman is the same throughout, and as the negative qualities are useful in pointing out its peculiar nature being opposed to what is fit to be abandoned, all the attributes must be associated with all Vidyās; the Guņas must be provided with some Guņin, they cannot be lefc just hanging in the air, so to speak; for instance, the Mantra Bridali ay in the Sāmaveda, which is subsidiary to maingliz, is made use of by the followers of the Yajurveda (for recitation silently), as it pertains to the principal Upāsya. Jaimini also says nega a crian:. (The gaita sacrifice was instituted by Jamadagni. The Mantra affaires... is sung loudly when the Purodāśa is offered; but it is recited silently, being subordinate to the Upasad mentioned in the Yajurveda, The Adhāna-karman is the Pradhāna (principal rite) in the Yajurveda, and in conformity with the Pradhāna-rite EPITET ÍS resorted to there ( ERİT 45T). The Purodāśa-pradāna is the business of the Adhvaryu concerned with the Yajurveda). Sankara says - समानो हि सर्वत्र विशेषनिराकरणरूपो ब्रह्मप्रतिपादनप्रकारः। प्रपञ्चाश्चार्य चिन्ताभेदः । ...यथा जामदग्न्येऽहीने पुरोडाशिनीपसत्सु चोदितास पुरोटाशमन्त्राणाम् 'अमिवहानं वेरम्वरम' इत्येवमादीनाम् , उद्गातवेदोत्पनानामपि. अध्वर्युभिरभिसंवन्धो भाति, अध्वर्युकर्तृ कन्वात्पुरोडाशप्रदानस्य प्रधान- तन्त्रत्वाचाङ्गानाम्। [ 446] (Sūtra 34) According to Sankara, this Sūtra constitutes a separate Adhikarana. The negative attributes particularise the positive attributes Ananda etc., and are to be meditated upon; thus alone can the nature of Brahman be differentiated from others. Other attributes Sarvakarmatva etc., may be confined to the particular Vidyās. The Pūrvapakşin says — The passages a vont... in the Mundaka and Egilqarai.., in the Katha refer to different Vidyās, as in the former, one bird is said to be the enjoyer, the other being only the looker on; while in the latter both are said to be enjoyers. The Siddhanta is- There is विद्यैकत्व (इयदामननात् means इयत्तापरिच्छिन्नं द्विवोपेत बंद्यरूपमभिन्नमामनन्ति). Both these passages describe जीवाद्वितीय ईश्वरः the context shows that the Paramātman is the ära, and so, there is no pagrito (varů qan योगः, तस्माच, अधिधर्मोपसहारः) [447] (Sūtra 35) The fifteenth Adbikarana comprises two Sūtras In the Byha Uşasta asks the question, the answer given is 241917 YT1Z... यःप्राणेन प्राणिति स त आत्मा...एप त आत्मा तन्म आचश्व सर्वान्तरः, अतोऽन्यद् आर्तम् । and Kahola asks the question the answer given is यदेव साक्षादपरोक्षाद्ब्रह्म... योऽशनायापिपासे शोक मृत्युमत्येति... अतोऽन्यदातम् । The Purvapaksin says - - There is at here; for, the answers are different, though the question is the same. In the first answer, the Pratyagātman ·210 Sri-Bhāsya III. 3. 37 [Para 449 (who is the Prānitr, and also Sarväntara, being associated with Blūtagrāma) is mcant, and in the second, the Paramātmaa, The Siddhanta is-There is no विद्याभेद. For, the question and answer partain to the Paramātman alone who is beyond hunger and thirst, who is inside all and who is Pranana-kartı (the Pratyagātman is not Prānitt in Susuptı). In both the answers 197117 occurs, which can only refer to cverything else other than the Paramātman, being described as miserable. The repetition of the question and answer is for purpose of shoping the unique character and greatness of the Paramātman. In the Svetahetu-episode, the question (5+1 एव मा भगवान् विज्ञापयतु) and the answer (ऐतदाम्यमिदं म....तत्त्वमसि ) are repeated as many as nine times, still the Vidyā is one Sankara splits this Sutra into two Sutras, अन्तरा भूतमानव स्वात्मन' is a separate Sutra. Sankara says-अन्तरान्नानाविशेषात्स्वात्मनो विरकत्वमिति। मन्तिरो हि स्वात्मोमयनाप्यविशियः पृच्छयते च प्रत्युच्यते च। न हि द्वावामानावेकस्मिन्देहे सर्वान्तरी संभवतः ।..एक्स्य तु भूतप्रामवन्नेव सर्वान्तरत्व स्यात्...अथवा भूतग्रामवदिति श्रुत्यानर निदर्शयति यथा-एको देव सर्वभूतेषु भूद ...उपदेशान्तरवदुपपत्न. -'रा आन्मा तत्त्वमसि चैत तो ' इति नात्वोऽयुपदेशे न विद्याभेदो भवति...उपक्रमोपसहाराभ्यामेकाविंगमात् । [448] (Sutra 36) There cannot be विद्याभेद as the question and the answer refer to the same topic, and there is the same injunctive expression (सिष्टासेत् ), and the same Upasya, सर्वान्तरात्मनमन्. The idea about प्राणनहेतुल ।। Usasta's question has to be incorporated in aria in Kahola's question, and thus both come to know of Brahman being differentiated from Jiva. Similar is the case in the other Sadvidyās in the Chandogya. Ramānuja takes इतरसन to mean practically the same thing as उपदेशवत् 10 the last Sutra. [449] (Sutra 37) परा देवता expressed by सत् is referred to in other Sruti-passages, and so, the attributes सत्य etc., are to be incorporated there also F Sankara takes व्यतिहमो विरिपन्ति इतिरवत, and सैउ सयादय as farming two separate Adhikaranas. The विषयवाक्यs are तद्योऽहं मोऽसौ .. In the Aitareya, and खं वा अहमस्मि .. in the Jabala. The questuon is whether the मति referred to here 15 उमयरूपा or एप्रूपा. The Purvapaksin says that the मति 15 एकरूपा. The व्यतिहार Is intended for strengthening the एकत्वमति. The Siddhanta is-व्यतिहारोऽयमाध्यानायाम्नायते. इतरवत् । ययेतरे गुगा. सर्वात्मत्वप्रभूतय भाध्यानायाम्नायन्ते तद्वत् । -The विषयपायs are, स यो हतं महद्यक्ष and त्यतमयमसोम आदित्य in the Brha. The question is whether two Satya-vidyās are described here or only सेव मत्यादय ... one. The Siddhanta is-Only one Vidyas referred to, तात्तामत्यम्, इति प्रकृनार्पणात Saikara further says-केंचिपुनरम्मिन्सूने, इदं च वाजमनेयस्मश्यादित्यपुत्पविश्यं वायं, छान्दोग्ये च, अय य एषोऽन्तरादित्य हिरण्मयः पुरुयो दृश्यते, अय य एषोऽक्षिणि पुरनो दृश्यते. इसुदाहत्य ·Para 449) Notes on 220 सैवेयमक्ष्यादित्यपुरुषविपया विया, उभयनैवेति कृवा सत्यादीन्गुणान् वाजसनेयिभ्यश्छन्दोगानामुपसंहार्यान्मन्यन्ते। तन साधु लक्ष्यते । छान्दोग्ये हि...कर्मसंवन्विचिह्नानि भान्ति...नेवं पाजसनेयके किंचितस्मसंवन्धि चिह्नमस्ति । तस्मात् प्रक्रमभेदाद्विद्याभेदे सति गुणव्यवस्यैव युक्तेति। Rāmānuja attacks the arrangement and interpretation by Sankara, of the'two Sūtras. He says that as the Sarvātmabhāva is already known from तत्त्वमसि etc., nothing remains to be known by the व्यवहारानुसंधान in the passages अहं त्वमसि and तद्योऽहं सोऽमो etc. There can not be उपासनस्य in स यो ह वै तन्मयक्ष .. and तद्यत्सत्यमसौ स आदित्यः..., because there is स्थानभेद (अक्षि and आदित्य ). There is the fault of mutual interdependence (इतरेतराश्रयल),-if we hold there is एकविद्यान्न, then the पूफल is प्रधान, and the उत्तरफल is subsidiary; when the प्रधानगुणभाव 13 understood, then there is विद्यैश्य. [450] (Sutra 38) The sixteenth Adhikarana comprises two Sutras. The Pūrvapakşın says that in the Chandogya Akaśa characterised by the eight attributes is the Upāsya, in the Brha, one abiding in the Akāśa, possessing the attributes aina etc., is the Upāsya. So, there is ETHT and consequently विद्याभेद. The Siddhanta is-There is no रूपभेद. The same Brahman which is elsewhere described as having the attnbutes EYF1829 etc., is described in both places, as is clear from its being हदयायतन, सेतु etc. Attributes वशित्व etc., are bur the particular features of Satyasamkalpatva etc. The fruit-acquisition of Brahman-is the same. It has already been proved in 1.3.13, that Akaśa in the Chandogya-passage means Brahman; in the Byha, Ākāśa means the void in the heart. Sahkara-कामादीति सत्यकामादीत्यर्थः। यथा देवदत्तो दत्तः, सत्यभामा भामेति। ...सगुणा हि ब्रह्मविद्या छान्दोग्य उपदिश्यते...वाजसनेयके तु निर्गुणमेव परं ब्रह्मोपदिश्यमानं दृश्यते...वशिवादि तु तत्स्तुत्यर्थमेर गुणजातं...गुणवतस्तु ब्रह्मण एकत्वाद्विभूतिप्रदर्शनाय गुणोपसंहारः सूत्रितो नोपासनायेति द्रष्टव्यम् । Though there is no explicit reference to the division-Saguna and Nirguna-in the passages, Sankara's interpretation strikes as logically con- Vincing. [451] (Sutra 39) The Sruti- passages mention the various attributes of the Upāsya Brahman with respect, and condemn their magni they also emphasise Brahman's glory now and then Passages like that a can show that Brahman is प्रपञ्चविलक्षण, as it cannot be known by any other Pramāna. [ Sankara takes this Sūtra and the next one as forming a separate Adhikarana. The jaguari is from the Vaiśvānaia-vidyā in the Chandogya dunia प्रथमामागच्छेत्तदोमीयं. ... प्राणाय स्वाहा, followed by य एतदेवं विद्वानग्निहोत्रं जुहोति. The question is whether there is the 29 of Prānāgnihotra, when the Bhojana is over. The Pūrvapakşin says there is no Bhojanalopa as another Šruti in the same place makes the Svami - bhojana the principal thing, and so, Agnihotralopa is out of question ... भक्तव्यैकत्तागुणविशेषविधानार्थमिदं वाक्यं तद्यद्गक्तमिति। अतो गुणलोपे न मुख्यस्येत्येवं प्राप्तम् । भोजनलोपेऽप्यनिर्वान्येन वा द्रव्येणाविरुद्ध प्रतिनिधानन्यायेन प्राणामिहोत्रस्यानुष्ठानमिति।)

·221 Sri-Bhāşya III. 3. 42 [Pata 454 [ 452 ] (Sūtra 40 ) When the Pratyagātman is merged into Brahman, his movement at will is described in the Sruti, and that is the fruit fit for being enjoyed by the Released one; so, the attributes the etc., have to be associated with him. [ This is the Siddhānta-sūtra according to Sankara -Jokea HST SAFEAT- देव भोजनद्रव्यात्प्रथमोपनिपातात् प्राणाग्निहोत्रं निवर्तितव्यम् । भोजनपक्ष एवैते मन्नद्रव्यदेवतासंयोगात्पच होमा निर्वतयितव्याः। यत्त्वादरदर्शनवचनं तद्दोजनपक्षे प्राथम्यविधानार्थम् । ... तम्मागोजनलोपे लोप एव प्राणाग्नि- होत्रस्येति ।] While Rāmānuja takes Sūtras 40-41 as a continuation of the sixteenth Adhikarana, Sankara takes them as concerned with quite another problem-where there is Prāņāgnihotra lopa when there is Bhojanalopa. It is difficult to discover what was in the mind of the Sūtrakāra, It is clear, however, that Rāmānuja's interpretation practically covers the same ground as was covered by the preceding Sūtras, [453] (Sutra 41) Both Rāmānuja and Sankara take this Suçra as forming a separate Adhikarana, and the विषयवाक्य, भोमित्येतदक्षरमुद्गीथमुपासीत...is the samc. The Purvapakşin says that the Udgithopāsanā' etc., being wizu, and having a separate fruit indicated by the passage यदेव विद्यया करोति...तदेव वीर्यवत्तरं Hala, inust be, as a rule, gone through; just as the Anuşthāna is gone through, with the ladle made of leaves having a separate fruit – not hearing any calumny. The Siddhānta is - There can be no rule that the meditation on the Udgitha etc, has to be gone through in the case of Karmans; for Karmans arc spoken of in connection with both the wise and the non-wise. Upāsanāvidhi is the principal here, and must have a separate fruit viz. beaven, other than the Karmaphala (Arianit means 'capable of flouting the karmaphala'). AFFI have a separate Phala, and so they can not be associated with Upāsanās as a rule, like the Godobana in the sacrifice. 17471Even if there is no mention of the fruit in the injunction-sentence proper, the Vidhi-vakya is competent to refer to the fruit - taitaat is on injunction-sentence not mentioning the fruit, but the fruit fact is to be associated with it, considering the glorificatory passage slàingris a ge... TERTISEMED 937RT quria is the Vidhi-vākya (Godohana—the vessel used for milking the cow) which enjoins only one who is desirous of securing cattle, to bring the water in the Godobana-vessel. One who is not Pałukama may bring the water in any manner he likes. Godohana is not a necessary adjunct for the sacrificial Karman, Šankara i says-यथा कत्वाधयाण्यपि गोदोहनादीनि फलमयोगादनित्यानि, एवमुद्रीयाद्युपासनान्यपीति द्रष्टव्यम् । अत एव च कपमूलकारा नैवंजातीयकान्युपासनानि स्तुपु करपयां चक्रुः । [ 454 ] (Sūtra 42) Both Rāmānuja and Sankara take this Sūtra as forming a separate Adhikarana, ·Para 454) Notes on 222 In the Chandogya, the meditation on Daharākāśa as the Paramātman is described and also the Upāsanā of the attributes Satyakāmatva etc. The Pūrvapaksın says that when once the Gunın, the Daharäkasa is meditated upon, there is no need to meditate upon the Daharākāśa again while medicating upon the Gunas The Siddhānta is that the Daharākāśa particulansed by specific qualities is different from the Daharākāśa in its natural form, so, the repetition of the meditation on the Daharākāśa is necessary, just as separate offerings are made to Indra, the Rājan, to Indra, the Adhırāja, to Indra, the Svarāj. althrugh Indra is the same [According to Sankara the subject for discussion is whether Prāna the best (or, absorber) of the sense-organs Vāk etc, and Vāyu, the best (or, absorber) of the Deities Agni etc, (described in the Brha and the Chandogya) are separate or the same The Siddhānta is they are separate आध्यानार्थो ह्ययमध्यात्माधिदेवविभागोपदेश', सोऽसत्याध्यानपृथक्त्वेऽनर्थक स्यात् । aranas व्यवस्थाभेदादुपदेशभेदवशेनानुचिन्तनभेदोपपत्ते । तदुक्त सकर्पे 'नाना वा देवता पृथज्ञानात्' इति । विद्यैक्येऽपि त्वध्यात्माधिदेवभेदात्प्रत्तिभेदो भाति, अमिहोन इव सायनात कालभेदात् ।। [455] (Sutra 43) The nineteenth Adhikarana contains only one Sūtra Sūtras 44-50 and 51-52 form the twentieth and twentifirst Adhikaranas Sankara takes Sutras 44-52 as forming only one Adhikarana, In the Tarttırıya, after the Dahara - vidyā comes the Nārāyanaanuvāka describing the Aksara as thousand -headed etc The Purvapaksın says that the context shows that the Nārāyana - anuvāka is just a continuation of the preceding Dahara-anuvāka, so the same Dahara - Vidyā is mentioned here The Siddhanta is - Various characteristic features of the Paramātman are found here, such as Asthūlatva, Anandagunatva etc Linga (Forest 1974) 18 always more powerful than the Prakarana, as Jaimını has declared Expressions like Padmakośapratıkāsa reminding one of the Hārdākāśa cannot point out to the Dabara - vidya in the face of the Linga HEERING-Here the accusative must be treated as the nominative, in accordance with the expression againą, where the termination 74 shows what the Upāsya is [Sankara takes आत्मनोऽग्नीनन्मिनोमयान्मनश्चित वाश्चित . कर्मचितोऽमिचित (where the imaginary or superimposed fires are mentioned) as the @4481, and the question is whether these gaf alle fires are subordinate to the sacrificial Kriyā or are IAF The Siddhānta is that though the context favours the view that they are onafta, the Lingas show that they constitute an independent Vidya ] [456] (Sūtra 44) The Satapatha-Brāhmanz mentions the fires, मनश्चित, वारचित, प्राणचित चथुश्चित, श्रोत्रचित कचित, and अग्निचित The question is whether these fires are faglet OC ·223 Sri.Bhāsya III 3 49 [Para 469 The Purvapaksın says that they are #TET as the context shows that the इटावित Are is the subject-matter Even if the fires are विद्यारूप, there क्रियारूपत्व is appropriate like the frontale (the Soma cup imagined in the mind) In a twelve-day or दशरात sacrifice the tenth day is called अ-विरास्य (when no f* is to be uttered) the sacrificial acts like the taking up of the Soma-cup etc, are to be gone through in the mind Sankara remarks -लिङ्गमपित्वेषनातायक न प्रकरणावलीयो भवति । अन्यार्थदर्शन ह्येतत् । सापादिकाग्निप्रशमालमत्वात् । मानसवत् । यथा दशारा त्रस्य दशमेऽहनि अविवाक्ये पृथिव्या पानेण, समुदस्य सोमस्य, प्रजापतये देवतायै गृह्यमाणस्य ग्रहणासादनहवनाहरणोपद्रानभक्षणानि मानसान्येवामायन्ते। स च मानसोऽपि ग्रहकल्प लियाप्रकरणात् क्रियाशेप एव भवति, एवमयमप्यनिक प इत्यर्थ । (Sutra 45) The Parvapaksin continues - Further, the passage एकैक एव तावान्यावानतो पूर्व shows that the strength of the इष्टकाचित fire gets into each of the imagined fires as well so the imagined fires are #2 [457] (Sutra 46) The Siddhānta Is-The fires मनश्चित etc , are विद्यारूप alone, as is clear from the expression एव in विद्यया वैत एवविदश्चिता भान्ति, and the ऋतु Is also वियामय as is seen from the passage ते मनसैवाधायन्त मनसैवाचायन्त Sahkara reads दर्शनाच as a separate Sutra By दर्शन 1s meant the Sutra लिङ्गभूयस्वात् (III 344). [458] (Sutra 47) Sruti, Linga and Vakya are more powerful than Prakarana All these favour the ARIEKE of the imagined fres, and so the independent state of the fires alta etc, stands unchallenged [459] (Sūtra 48) Though there is no actual injunction, nor is seen any connection with the fruit, still the fathe sacrifice as being separate from the क्रियामय sacrifice, is pointed out by the accessories mentioned such as मनसैव ग्रहा अगृह्यन्त By आदि we are to understand Sruti, Lihga and Vakya From the Anuband has are known other Vidyās as being separate from the Dahara - vidyā The injunction though not expressly stated can always be understood to be there, as also the Fruit. Sankara says - एवमनुव धादिभ्य कारणेभ्य स्वात ज्य मनश्चितादीनाम् । प्रज्ञान्तरपृथक्त्ववत् । यथा प्रज्ञान्नराणि शाण्डिव्यविद्याप्रभृतीनि स्वेन स्वेनानुवघ्यमानानि प्रयगेव धर्मभ्य प्रज्ञान्तरेभ्यद्य स्वतन्त्राणि भवन्ति, एवमिति । दृष्टश्चावेटे रानसूयप्रकरणपठिताया प्रारणादुरों वर्णनयानुबन्धात् , राजयज्ञाच राजसूयस्य । तदुक्त प्रथमे काण्डे-'कन्वर्थायामिति चेन वर्णत्रयसयोगात्' (जै सू ११४१७) [460] (Sutra 49) The objector says that the मनश्चित fires are quite similar to the actual fires they have the same potency as that of the fires, they should have क्यिामयकन्यनुप्रवेश The answer is-Being similar does not mean that an entity should be possessed of every characteristic of the entity compared to some characteristic or other pussessed by both is sufficient for the function of Atideśa For instance, in the Satapatha the Sagen is said to be Mrtgu this means only that che मण्डलपुरुष is the controller like Mrtyu not that he abides in Mrtyuloka The Atidesa also shows that the wate7 fires have their fruit through विद्यामयानु, as the इष्टचित fire has from the particular sacrifice. or goes to the ·. Sahkara says-भूय Para 460] Notes on 224 Sankara says-न मानसग्रहसामान्यादपि मनश्चितादीनां क्रियाशेषत्वं कर यम् ।...न हि किंचित् कास्यचित्केनचि सामान्यं न संभवति...मृत्युवत् ।...अग्नि मृत्युः, इति चाग्न्यादित्यपुरुषयोः समानेऽपि मृत्युशब्दप्रयोगे नात्यन्तसाम्यापत्तिः। यथा च 'असौ वाव लोको गौतमानि...' इत्यत्र न समिदादिसामान्यालोकस्याग्निभावापत्तिः। (Sutra 50 ) The next Brahmana passage अयं वाव लोक एपोऽग्निश्चितः...shows that the aia passage also points out to limita. The Vaišvānara-vidya also enjoins Vidyā. Therefore, the Agnirahasya-passage cannot be referring to कियै कविषय. मनश्चित etc., are to be associated with the Brha-passage, as there are so many parts of the fire that are to be imagined in respect of the fires मनश्चित etc. ग्न्यवयवाः संपादयितव्या विद्यायामित्येतस्मात्कारणादमिनानुवध्यते विद्या न कर्माङ्गत्वात् । [461] (Sutra 51) The twenty-first Adhikarana comprises two Sutras. Some say that the Pratyagātman should be thought of as being the knower, doer etc., because as such he abides in the body of the worshipper. The passage यथाकतु refers to the Upāsya, [ 462 ] ( Sūtra 52) The above view isrefuted here. The Pratyagātman with the form as knower, is not to be meditated upon, but the Paramātman possessed of the attributes Apahatapāpnatva etc., who is different from the Ātman in the Samsāra-state and is to be reached by the Released. Just as the attainment to Brahman in its real nature is mentioned; so also is mentioned the realisation of Atman as he really is, which takes place after a lapse of time. Sankara takes the above two Sūtras as referring to the views of the Lokāyatikas, and their refutation (Bhāskara also understands the Lokāyatikas by gabe). Sankara says -समाप्ता प्रासनिकी कथा when he begins his comment on the next Adhikarana. The reference to the doctrine of the Lokāyatikas is clearly out of place here; for the whole of the third Adbyāya dealing with the Vidyās and the "Upāsanās, presupposes the existence of the Atman as apart from the body. Could it be that these two Sūtras are an interpolation ? The interpretation by other Bhāşyakāras is not satisfactory either. Sankara - इह देहव्यतिरिक्तस्यात्मनः सद्गावः समयते वन्धमोक्षाधिकारसिद्धये। ... प्रयमे पादे शास्त्रफलोपभोगयोग्यस्य देहव्यतिरिक्तम्यात्मनोऽस्तिन्वमुक्तम् । सत्यमुक्त भाष्यकृता न तु तत्रात्मास्तित्वे सूत्रमस्ति । इह तु स्वयमेव सूत्रकृता तदस्तित्वमाक्षेपपुर सरं प्रतिष्ठापितम् ... आक्षेपपरिपूर्विका हि परिहारोक्तिर्विवक्षितेऽर्थे स्थूणानिसननन्यायेन दृढा बुद्धिमुपादयति । Nimbarka-उपासनवेलायां वद्धावस्थः प्रत्यगात्मा चिन्तनीयः, शरीरे तादृशस्यैवात्मनः सत्त्यादित्येके। Vallabha-एकेतत्तिरीया.। Vijinabhiksu-अनुबन्ध इत्यनुवर्तते । एफे तु, अन्ये तु, एवमाहुः (मोक्षभाजामपत्य गतिरूपोड- नुबन्धो भवति) आत्मनः शरीरे भायात् , सत्त्वात् । Sahkara reads the Sutra as व्यतिरेक्स्तावाभावित्वात्..., Bhaskara, Nimbarka. Srikantha etc, read...तद्गावभाविन्वात्, .

·225 Sri-Bhasya III 3,55 [ Para 465 उपलब्धिवत्-उपल िधस्वरूप एव च न आरमत्यात्मनो देहव्यतिरिक्तत्वम् (Sankara) -algori(Bhāskara ) Dag ETIAITATIITTI (Nimbārka) -यथा नद्य' स्यन्दमाना', इत्यन नदीसमुद्रोपलचित, जीवनमणोरेक्त्वोपदेशो विधीयते । (Srikantha) -घटाकाशयोरिख एव । न तूपलब्धिवन् यथा, आत्मना सह, उपलब्धिनियमेनोपल धेरात्मा- व्यतिरकोऽग्न्योण्यवत् , नैव शरीरस्य । (VIDānabhiksu) [463] (Sūtra 53) The twenty-second Adhikarana comprises two Sutras. In connection with the Udgithopāsanā, the Upāsanās concerned with the parts of the sacrifice, such as Om, Pancavidha Saman (Hinkara, Prastāva, Udgitha. Pratıbāra and Nidhana ), Uktha, this Loka, are mentioned The Purvapaksın says that these Upāsanās connected with the Udgitha are to be associated only with the particular recensions. The answer is-Thc Upāsanās are to be associated with all the Sakbās of the Vedas, as the sacrifice is the same everys here (Sūtra 54) The Mantras are made use of in all Sakhās By आदि, we are to understand Jāti, Guna, Samkhyā Sādessa, Krama, Drar ya and Karman (all these are to be considered in all Sākhās). Sankari says - मन्त्राणा कर्मणां गुणानां च शाखान्तरोत्पनानामपि शासान्तर उपसग्रहो दृश्यते तस्माद्यथाप्रयाणा कर्मानाना सर्वत्रानुत्तिरेवमाश्रितानामपि प्रत्ययानामित्यविरोध । [ 464 ) (Sūtra 55) The twenty-third Adhikarana comprises only one Sūtra In the Vaiśvānata-vidyā, Vaišvānara is the Paramātman having the three words as his body, with the various limbs equated with Dyau, Aditya etc The question is whether the Upāsanā is to be of Vaišvānara as a whole, or of the various parts. The Pūrvapaksın says-There should be gestehl, as there is a separate Upadeśa and also Phalabheda [ 465] An objector points out that in that case the FREITAI would not be in order as a separate fruit is mentioned, there is no Vākyabheda in this arrangement, as the case is similar to the instruction about afara AA and its fruit in the Bhūmavidyā where also a separate fruit is mentioned for at The answer is - Hea9197 is more appropriate, because thereby alone 15 एक्वास्यता secured, the उपासन and the फल about the अवयवोपासन are just अनुवाद For instance, Vaiśvānara is offered (offering on twelve potsherds ). though IZTIZ etc, are mentioned in connection with the sacrifice, which shows that there is to be समस्तोपासन. In the नामाापामन in the Bhumavidya, no disaster is mentioned, as accruing from the wrong Upāsanā, while here in the CYFIR of Vaišvānara, the loss of the head, the loss of eye-sight etc, are mentioned, so the two cases are not on the same level २९ ·Šankara says — 1 Para 465) Notes on 226 भूम्नः पदार्थोपचयात्मकस्य समस्तस्य वैश्वानरोपासनस्य ज्यायस्वं प्राधान्यमस्मिन् वाक्ये विवक्षितं भवितुमर्हति न प्रत्येकमवयवोपासनानामपि । ऋतुवत् । यथा ऋतुषु दर्शपूर्णमासप्रभृतिषु सामस्त्येन सागप्रधानप्रयोग एवैको विवश्यते, न व्यस्तानामपि प्रयोगः प्रयाजादीनाम् । नाप्येकदेशाङ्गयुक्तस्य प्रधानस्य तद्वन्।... केचित्त्वत्र समस्तोपासनं पक्षं ज्यायांसं प्रतिष्टाप्य ज्यायस्त्ववचनादेव किल व्यस्तोपासनपक्षमपि सूत्रारोड नुमन्यत इति कथयन्ति, तदयुक्तम् । एकवाक्यतावगतौ सत्यां वाक्यभेदस्त्पनत्यान्याम्यत्वात् । [ 466] (Sūtra 56 ) The twenty-fourth Adhikarana comprises only one Sutra. There are various Vidyās, Sadvidyā, Bhūmavidyā etc., described in the same Sakhā or different Śākhās having the same fruit Brahmaprāpti ; there are others, with the fruit concerning Prāņa etc, The Pūrvapakşin says that as the Brahman to be known is the same, there is kife in the case of the Vidyas, and so faza is clearly indicated, The Siddhanta is - The Vidyās are different as there is Bheda evident all through - Bheda in respect of Sabda Abhyāsa, Samkhyā, Guna, Prakriya and Nāmadheya. So, there is parents Sankara says-वैद्यैकत्वनिमित्ते च विद्यकत्वे सर्वत्र निरङ्कुशे प्रतिज्ञायमाने समस्तगुणोपसंहारोऽशल्यः प्रतिज्ञायेत। [ 467] (Sūtra 57) The twenty-fifth Adhikarana comprises two Sūtras. The question is whether the different Vidyās are to be optionally gone through, or they are compulsory. The Siddhānta is — The fruit of all these viz. Brahmaprāptı being the same, there is no point in going through all of them; so, la mort is obviously indicated. Sankara takes this Sūtra as forming a separate Adhikarana. [ 468) (Sūtra 58 ) The Vidyās that cater for some specific object desired, may be combined according to one's will; for, the fruit is not safiz there (अधिक्स्याधिकं फलम् ). (Rāmānuja's comment on this Sūtra is half as short as the Sutra itself !) Sankara takes this Sūtra as forming a separate Adhikaraņa. (Sūtra 59) The twenty-sixth Adhikaraña contains six Sūtras. With this Adhikarana, the third Quarter of the third Adhyāya comes to an end. Sūtras 59-62 form the Pūrvapaksa. The question discussed is whether the Udgitha-vidyās associated with the parts of the Udgithakratu, are to be taken up as a rule in the Kratus being meant for the Kratu, or optionally. The Pūrvapakşin says that the Vidyās must be taken up as a rule. For in the injunction en praat, there is no mention of share (in the case of गोदोहनेन पशुकामस्य प्रणयेत् , फरसंबन्ध is established by the expression पशुकामः so, गोदोहन is optional; only he who is 99 can use the digien). In all cascs, the Upāsanā is connected with the Udgitha. There is फलनिर्देश in the passage यदेव विद्यया करोति ...then capital, but it is merely a glorification (Arthavāda), as in the case of one using the ladle made of leaves, not hearing any calumny.

·227 Sri-Bhasya II. 3. 64 [ Para 469 (Sutra 60) There is no additional qualification in zlagmata (like पशुकामस्य), so the Upasana is only उद्गीथात. (Sutra 61) The passage होतृपदनाद्वैवापि दुरुनाथमनुसमाहरति proves the समाहार (combination) rule. Thus-E-N is the seat of the Hotę priest, then, the work of the Hots, which is to recite the Om. When the Om is properly Tecited by the Hots, even if the Udgāt; priest commits a fault in singing the Udgitha ( which is the same as Om ), there is no flaw. Thus the two, Om and Udgitha, are to be considered together, and so, the Upāsanā becomes a part of the sacrifice. (Sūtra 62) The Sruti antara magia: a siara etc., shows that Om is associated with the Upāsanā; hence like the Udgitha etc, the Upāsanās- Udgithadi-are to be gone through as a rule, [ 469 ] (Sūtra 63 ) The Siddhāata is -The Udgitha-upāsanās are nat associated with the Udgitha in the Sruti. Association is possible in such cases only when one thing is subordinate to another. Vidya is said to make Karman more powerful; that means it ensures somc fruit different from that of the sacrifice. Being more powerful, in effect, means giving the fruit without delay. In the case of the passage quitati E: ..., the use of the ladle is not directly the means of the fruit - hearing no calumny; so, the Fgia chere is merely अर्थवाद. (Sūtra 64) The Sruti says that the realisation of Brahman affords protection to all. If 3 idrett1718 are to be gone through as a rule, tảe fruit would ensue from the Upāsanā itself, and the protection by Brahman would be meaningless. So, the Upāsanās are not to be gone through as a rule, as they are intended to give some special fruit. In III. 3 (third Quarter of the third Adhyāya) the inportant question is dealt with from a practical point of view viz. how to reconcile the different Vidyas described in the Upanişads, under different names, sometimes under the same name, but with different details, Rämānuja arrives at the following major conclusions in this connection:- (1) There is faalip, if the Codanā ( injunction). Vedya (the entity to be known), ākhyā (name) and Phalasamyoga ( association with the fruit) are the same, as Codanā etc., enable one to conclude that the Vidyas are identical. (2) Repetition, different context, different Vidheya do not necessarily lead to Vidya-bheda. Ia the case of one and the same Vidyā, it is possible to have the above three features concerning the different types of students learning the Vidya. (3) Any specific qualification laid down for the students does not lead to Vidya-bheda; for, that pertains only to the Veda or Svādhyāya of the students, ·Para 4691 Notes on 228 (4) All the Upāsanās are meant for the realisation of the Paramātman, according to the Sruti This means that the various attributes (Gunas) mentioned in respect of the Paramātman, are to be ordinarily combined for the purpose of the Upasana (5) Some times, though the Námadbeya and Codanā in the Vidyā are the same Prakarana-bbeda and Rūpa-bheda lead to Vidya-bheda (6) We must distinguish between the natural or essential attributes, and the superimposed attributes of Brahman; only, the former are to be combined or taken note of elsewhere The superimposed attributes have their own use for the purpose of the Upāsanā. (7) Only those superimposed Gunas which are not mentioned elsewhere can be the subject of a Vidhi or injunction (8) Being connected with a particular place (Sthāna-sambandhitva) shows Rūpabheda which is responsible for Vidya-bheda. (9) Certain Gunas like Dyuvyāpti cannot be associated with any limited or Alpa-Sthāna described in a particular Vidyā, and so, there cannot be Upasamhāta of them. (10) When Rūpa, Phala and Samyoga (with the Phala) are known to be different, the Gunas described in one Sakhā cannot be associated with the same Vidya in another Sākhā Rāmānuja, on the whole, has ably applied the above principles to the particular cases discussed This Quarter is usually neglected by the students, it is therefore thought necessary to give here a brief summary of the questions raised and discussed here Vaišiānara - vidza (1) This Vidya is described in the various recensions with some variations, all the same it is one Vidya because (Jumni Sūtra (ref ar gint Equatar-311e7-asiant II 49) is our guide in such cases) (A) Codanā or Vidhi is the same (B) Rūpa (Vaišvānara ) also is the same. (C) Ākhyā (or, name, Vaisvānara ) is the same (D) Phalasamyoga ( Brahma-prāptı) is the same (2) Vidbeya-bheda, or different context, or repetition of the Sruti does not necessarily prove Vidya-bheda, as the teaching has to take into account the capacity of the learners (3) Certain peculiar features like the Siro-vrata ar connected with the Veda -study and not with the Vidyā. (4) When Vidyashya is established, the attributes mentioned in other recensions are to be incorporated everywhere ·229 Sri-Bhasya III. 3. 64 [Para 469 Udgitha-vidya, (5) The Udgitha-vidyā described in the Chandogya .js different from that in the Brha, because (A) the Prakarana is different ; (B) the Chandagas worship the Pranava which is a part of the Udgich), while the Vājins worship the whole of the Udgitha. Thus Prakaranabbeda shows Vidheyā-bheda and Rupa-bheda which lead to Vidya-bheda. 6) Mere Samjñaikya does not lead to fadet. Prana-vidya (7) Additional Guñas mentioned do not make the Vidyā different. (8) What may be called Svarūpal basic )-Gunas of Brahman must be incorporated everywhere. (9) Guņas like Priyasirastva based upon some superimposition upon Brahman, are valid only in the particular context, and are useful only for meditation-purposes. (10) The word Ātman is often used to mean the Paramātman, (11) The Šāstra cnjoins only what is Apūrva; what can be understood from the Smrti, Acāra etc., can not be the subject of a Vidbi. (12) A more difference in the list of Guņas does not produce Rūpa-bheda. (13) Even if the Upāsya is one, Upāsya-rūpa-višesa does make the Vidyās different; e g. Brabman worshipped as abiding in the Sun's orb, and as baving the eye as the Adhära, (14) The possibility of incorporating various attributes has got to be carefully considered ; e. g. wilayaquig etc., can not be incorporated in the Vidyas concerned with limited Sthānas; such attributes serve the purpose of glorifying the Vidya in question, that is all. Purusa-Vidia (15) The Puruşa-vidyās in the Taittiriya and the Chandog ya are different, because there is Rūpa-bheda and Phala-bheda; so, the attributes in one recension cannot be incorporated elsewhere. (16) The Mantras recited at the beginning of the Upanişads, and the Karmans associated with them are not Vidyāngas; they are associated with the Abhicāra-karman, or study. (17) The question about the abandonment and acceptance of the Sukſta and Duşkşta of the Vidvat is solved as meaning that Hâna must be regarded as incomplete without the Upādāna being indicated and vice versa. The Sukſta and Duşkrta are completely given up when the Vidvat abandons the body. It is unnecessary to hold that some part of the Karman remains to account for the subtle body accompanying the Soul after death. The Vidyamāhātmya ensures this, ·Para 469) Notes on 230 In the case of Vasistha and others, their Pràrabdha-karman caused their association with another body. (18) All those going in for some Upāsanā or other have to go by the Arcirādi path. (19) In the case of all Brahmavidyās, the attributes Asthūlatva etc., associated with the Akşara-Brahman, have to be understood. (20) प्रश्नप्रतिवचनभेद does not lead to विद्याभेद, so long as the injunction is the same and the entity referred to is the same. (21) In the Chandogya, Akāśa is the Upāsya; in the Brha the entity abiding in the Ākāśa is the Upāsya; but this does not lead to Vidya-bheda, as the Vidyā is easily understood as being the same, because the Guņas, and the Phala (Brahma-prāpti) are the same, and the word Akasa itself means Paramātman. The various Guņas indicate respect and ama etc., are definitely associated with the Mukta. (22) Udgithopāsanas are to be invariably associated with Karmans. Dahara - vidyā (23) Different Gunas mentioned are to be associated with the Dahara and are to be meditated upon as directed. (24) Where special qualities of the Para Brahman are definitely mentioned, quaeth must be taken to be the Upāsya (e. g. though the contest refers to the Dahara-vidyā, the Nārāyaṇa-section deals with the Highest Brahman, the Nārāyana ); these characteristics ( Lingas) are more powerful than the context, as laid down by Jaimini. Manascita fires etc. (25) The fires Manaścita etc., are not fallet, but fagley, and so the sacrifice described is Anna. Śruti, Linga and Vākya are always more important than Prakarana. An Atidesa cannot be accepted merely on the strength of any common characteristic. So, the Agnirahasya-passage cannot indicate क्रियैकविषयत्व. (26) Ātman is to be meditated upon in the form in which he is found in the state of Mokşa. (27) Like the Mantras, the Upāsanas also associated with the Udgitba etc., are to be regarded as belonging to all recensions or Sākhās. Varsvānara-vidza (28) The Vaiśvānara ( Paramātman) described as having the three worlds as his body, has to be worshipped as a whole and not in parts. It is only then that $27at is duly ensured, (29) The various Vidyās with their special characteristics must be treated as being separate; even though all of them point out to the same Phala, Brahmaprāpti. (30) The different Vidyās cannot be joined together, and there is no point in doing so, as the Phala is the same. Where the Phala is specifically shown to be different, the Vidyās cannot be considered together, because there cannot be between them the relation of part and the whole or Flema.

·231 Sri-Bhāsya III. 3.64 [Para 469 We give below Sankara's findings on the topics described in the third Quarter of the third Adhyâya, which would be found interesting by the reader. (1) सर्ववेदान्तप्रत्ययानि विज्ञानानि । (2) न चावापोद्वापभेदात् , वेद्यभेदो विद्याभेदश्वाशक्यः । (3) अन्यत्रोदितानां विज्ञानगुणानामन्यत्रापि समाने विज्ञान उपसंहारो भवति, अर्थाभेदात् । (4) प्रकरणभेदात् विद्याभेदः। (5) संस्त्वात् , विद्यकलं नोपपद्यते । (6) शब्दयोः सामानाधिकरण्ये श्रूयमाणे, अध्यासापबादकत्वविशेषणपक्षाणा मध्ये विशेषणपक्ष एवं निरवद्यः। (7) एकप्रधानसंबद्धा धर्मा एकत्राप्युच्यमानाः सर्वयोपसंहर्तव्याः । (8) न प्रियशिरस्त्वादयो ब्रह्मधर्माः, कोशधर्मास्त्वेते...परस्मिन्ब्रह्माणि चित्तावतारोपायमानत्वेनेते परिकल्प्यन्ते. न द्रटन्यत्वेन । (9) न होतरेपु.परत्वेन प्रनिपनेषु किंचित्प्रयोजनं दृश्यते श्रूयते वा । पुरुपे विन्द्रियादिभ्यः परस्मिन्सर्वानर्थव्रातातीते प्रतिपने दृश्यते प्रयोजनं मोक्षसिद्धिः । (10) श्रुत्यन्तरप्रसिद्धो हि समानविषयो विशेष श्रुत्यन्तरेपूपसंहर्तव्यो भवति । (11) प्रतिपादनप्रकारभेदेऽपि प्रतिपाद्यार्थाभेदः । (12) न च भिनविषययोः श्रुतिस्मृत्योर्मूलमूलिभावोऽवकल्प्यते । (13) सर्वे तु प्राणम्यानमितीयमनदृष्टिश्चोयते, तत्साहचर्याचापो वास इत्यत्रापि नापामाचमनं चोद्यते, प्रसिद्धास्वेव वाचमनीयास्वासु परिधानदृष्टियोद्यत इति युक्तम् । न हार्धवैशसं संभवति । (14) यथा भिन्नासु शाखास विद्यकवं गुणोपसंहारश्च भवति, एवभेकस्यामपि शाखाया भवितुमर्हति... नापि विद्याभेदे गुणव्यवस्थापनम्। (15) एकस्यापि त्वत्रस्थाविशेषोपादानेनैवोपनिषद्विशेषोपदेशात्तदवस्थस्यैव सा भवितुमर्हति । (16) एकमपि हि ब्रह्म विभूतिभेदैरनेकयोपास्यत इति स्थितिः । (17) यदपि किंचिन्मरणावभयन्वादिसाम्यं तदपि, अल्पीयस्त्वाझ्यसा बैलक्षण्येनाभिभूयमान न प्रत्यभिज्ञापनक्षमम्। ...सत्यां च गतो मुख्य एवार्थ आश्रयितव्यो न भाक्तः। ... तस्मात् शासान्तराधीताना पुरुषविद्याधर्माणामाशोर्मन्त्रादीनामप्राप्तिस्तैत्तिरीयके । (18) अर्थान्तरेषु विनियुक्तानां रहस्यपठितानामपि सता न संनिधिमात्रेण विद्याशेषत्वोपपत्तिः। दुर्बलो हि संनिधिः श्रुत्यादिभ्यः। (19) हानौ त्वेतस्यां केवलायामपि श्रूयमाणायामुपादानं संनिपतितुमर्हति । तच्छेपत्वात् । हानशब्दशेषो घुपादानशब्दः समधिगतः कोपीतकिरदस्य। (20) गतिकारणभूतो ह्यर्थः पर्यङ्कविद्यादिपु सगुणेपासने पलभ्यते । न हि सम्यग्दर्शने तलक्षणार्थोपलब्धिरस्ति। (21) तस्मादैकान्तिकी विदुपः कैवन्यसिद्धिः । (22) न च परमात्मविद्यायां भेदाभेदविचारावतारोऽस्तीत्युक्तम् । तस्मात् प्रपधार्थ एवैप योग । (23) वेद्यैकत्वाद्विद्यै करवम् । (24) प्रक्रमभेदाद्विद्यागेदे सति गुणव्यवस्थैव युक्ता (25) गुणवतस्तु ब्रह्मण एकत्वाद्विभूतिप्रदर्शनायायं गुणोपसंहारः सूत्रितो नोपासनाय । (26) विद्यैश्येऽपि त्वयात्माधिदैवमेदाप्रत्तिभेदो भवति अग्निहोन इव सायंप्रात कालभेदात् । (27) यत्र हि विस्पष्टो विधायको लिङ्गादिरुपलभ्यते युक्तं तन्न संकीर्तनमानस्यार्थवादत्वम् । (28) न हि किंचित्कस्यचिकेनचित्सामान्यं न संभवति, न च तावता यथास्वं वैषम्यं निवर्तते । (29) न ह्यग्निरुष्णः सन् स्वात्मानं दहति । न हि नटः शिक्षितः सन् स्वस्कन्धमाधिरोक्ष्यति । (30) वेबैकत्वनिमिते च विद्यैकत्वे सर्वत्र निरङ्कुशे प्रतिज्ञायमाने समस्तगुणोपसंहारोऽशस्य प्रतिज्ञायेत तस्मात् , मुष्ठुच्यते नानाशब्दादिभेदादिति। - - ·III 4 This Quarter deals with the role played by Vidya and Karman in securing Moksa, The first Adhikaran : contains as many as twenty Sūtras, and is the longest of all Adhikaranas Sūtras 1, 8-20 are the Siddhanta-sūtras while 2-7 represent the Pūrvapaksa [470] (Sūtra 1) Ha-janna (Aur was the matter in hand in the last Quarter ) Badarayana holds that Moksa can come only from Vidyā or Jaana, as is expressly stated in the Surti [ 471] ( Sūtra 2) Jaimint holds that after all Vidya nables the sacrificer to perform his duty properly, and hence it is subordinate to the sacrifice Just as the materials for the sacrifice are but the auxiliaries of the sacrifice Vidya is also on the same footing So fara geare is only an Arthavada not to be understood literally [ 472 ] ( Sutras 3-5) Jaiminis view is fortified by the following arguments (1) Brahman-knowers like Janaka, Aśvapatı Kekaya and others are known to have performed sacrifices (2) The Sruti says whatever is performed by Vidyă (199ı -- the instrumental case sbows that Vidyā is Karmānga ) is more potent The passage Taa lauryl sulat occurs in the contest dealing with Udgithavidyā but as Sruti is always more powerful than the context, the passage must be understood as referring to Vidyās in general (3) Both Vidya and Karman are associated with the Jiva, as is clear from the passage त (जीव } विद्याकर्मणी समन्वारभते । [ 473) (Sutras 6-7) Karman is prescribed by thc Sruti (anfict) for those possessed of Vidya तद्वत -विद्यावत (5) कुर्वनवेह कर्माणि It is clear from this passage that a excludes Joana, and Karman alone is capable of giving its fruit independently [474] (Sūtra 8) The Siddhānta is that Bādarāyana s view is the correct one The Sruti describes the Highest Brahman alone as the Vcdya (fit to be known ), being far superior to the Jiva who is the Kartr [475] ( Sutra 9) If the Sruti describes Janaka and others as engaged in Karman, it also refers to Kāvaseyas and other Rsis as deliberately giving up all Karman as the fruit of Karman is opposed to Moksa the fruit of Vidyā [476] (Sūtra 10) The passage a laagt ITA is misunderstood by the Pūrvapaksın it refers only to the Udgitha-vidyā the matter in hand If the Sruti had said ya pua algoal, the passage would have been meant for general application ·333 Sri-Bhāşya III. 4. 19 [Para 453 [477] (Sūtra 11) The passage for at frantaa simply means that Vidyā aod Karmao give their fruit independently. When one says-Let these hundred rupees be divided between A and B ', fifty rupees are given to each one of them. There is no question of any joint or co-operative ownership. [ 478] (Sūtra 12) The passage dire confides itself to the Adhyayana, and has nothing to do with any subsequent act. 87914T-Tbe Sruti mainigara enjoins only the laying on of the fires, not the subsequent adjustment of the fires as required by the sacrificial procedure, [479] (Sūtra 13) The passage gedace...does not refer to any Karman having a separate fruit as such; the Karman can very well be subordinate to Vidyā. (Sūtra 14) Os, the passage is meant only to glorify Vidyā. [ 480] (Sūtra 15) The śruti... FATTI Foto: clearly says that the householder's stage of life could be abandoned or skipped over by the Vidvat. This shows that Vidyă cannot be Karmānga. (Sūtra 16) The śruti fpe Fata: ... proclaims that all Karman is. completely annihilated when the Highest is realised. So, Vidyā can never be Karmānga. [481] Sūtras 17-20 describe the exact position of the Samoyāsias (Urdhvaretas One who does not indulge in sexual intercourse), (Sūtra 17) The question is -- Can the Samnyāsāśrama be accepted as a recognised stage of life at all ? The objector says - The passage 19 - CHIESA Telia shows that the Agnihotra has to be performed throughout one's life; the Samnyäsins do not perform the Agnihotra. So, it is better to say that the Satinnyāsāśrama is not recognised as authoritative, The Siddhānta is The Sruti which is always more powerful than the Smrti, actually says AEPT: (three pillars of Dharna) and refers to Pravrājins by name in this connection. Obviously, therefore, a sa refers to those who continue to take interest in the Sansara, [ 482) (Sūtra 18) Jaimini points out that the passage 77) THIEFETT: does not contain any injunction; there is only Anuvāda here, or the passage is meant to be only a glorification of the Brahmopā sana which is the subject-. matter. As regards the passage eru ..., it is really concerned with describing the Devayāna path, and there cannot be any question about any injunction about the Aśramas. The Śruti aia si nu čari ... actually condemns the Agni-worship in so many words. In short, the śāstra does not countenance the Samnyāsāścama. [483] (Sūtra 19) Bādarāyana points out that in the expression 771 HFPT the important word is 7T: (three ); and the three pillars of Dharma must refer to, if we look carefully to the context, the three Aśramas- ·Para 483 ) Notes op 334 (1) Brahmacātin (Adhyayana and Brahmacarya), (2) Grhastha (asistrai 91974), and (3) Vaikhānasa and Sannyasa (ay:). The Vişnupurāna puts this beyond all doubt. The Sarnyāsasrama is, therefore, surely on the same level as the Grhasthasrama and is अनुछेय. The passage ... may contain the Devayana-vidbi, but that Vidhi surely presupposes the Samnyāsāśrama as pointed out by the word Tapas which is a special characteristic of that Aśrama. [484] (Sutra 20 ) The Sutrakāra gives bis opinion that it would be better to say that the passages por Eriti: etc., contain the injunction (Vidhi) itself, like the Dhārana, in accordance with the Jaimini-sūtra fafata unos पूर्ववत्वात्। [शेपलक्षण- लक्षण means Adhyāya]. In the Mahāpitp sacrifice, and the Pretägnihotra, the oblation placed in the ladle is to be taken to the Āhavaniya fire, with the Samidh held under the oblation; though the next passage TR Razi stregia does not contain any Vidhi, still as holding the Samidh above the oblation in a sacrifice to the gods, is an Apūrva thing, we must understand that a Vidhi is intended here in accordance with the dictum अप्राप्ते विधिः, Fugla: - One is born with the burden of three debts (fàą-n this is discharged when one gets a son; da-, this is discharged by performing sacrifices etc., in accordance with the Śāstric injunctions; ziq-Ey, this is discharged when the study of the Vedic lore is carried out properly. It is needless to say that one who dies without discharging these debts deserves to be condemned ): यावनीवमग्निहोत्रं जुहुयात् is the जीवश्रुति, वीरहा वा is the अपवादश्रुति. All these passages can refer only to those who, not being totally Virakta, continue to take interest in worldly affairs, [4853 The second Adhikaraña contains two Sūtras, (Sutra 21) - Ogier is the Omkara; great most praise worthy (o means Brabman, apel: fit to occupy the Ardha or place). 87#: — The Onkāra is the eighth thus- (1) पृथिवी -- the Rasa of the Bhutas - because पृथिवी supports the Bhutas, (2) BTT — the Rasa of Pșthivi — waters arc the Praksti of Pithivi. (3) aic&the Rasa of Ap- the Oșadhis get their sustenance from the waters. the Rasa of Oşadhis -- Puruşa lives on Oşadbis. (5) 215 the Rasa of Puruşa - Vāk helps Puruşa to be successful in life. (6) 55 - the Rasa of Vāk - Řk is the most important manifestation of Vāk. (7) 04- the Rasa of Rk - Cf.agtai hinatis(Gita X.22). (8) 3779 - The Rasa of Sāman-Udgitha is most appreciated in Saman. (4) ga ·Is 335 Sr-Bhasya III. 4 24 Para 486 The que tion discussed is whether the passage # 59 THAI TIESA 1otended only to glonfy Udgitha and others, or Udgitha and others are looked upon as Rasa. The Purvapaksın says that Udgitha and others are just glonfied here, for, it is taken for granted that they are we (474 TE FT T alla is only glave as it is already propounded that Juhữ is gitai, and Syargaloka is the आवदनीय fire) (Sūtra 22) The Siddhānta is—No mere glass is latended here, TARTUP is to be super imposed upon Udgitha and others because that is the Apurva thing referred to here, which cannot be grasped by any means of proof. There is no other Vidbi near about, which would have made the passage somehow piare Further, it is obvious that expressions like zuela show that gatlant is intended here [486] (Sutra 23) The third Adhikarana contains two Sūtras The question discussed is as follows There are certain Akhyānas ( narratives, episodes) descnbed in the Sruti like the Pratardana and Svetaketu Akbyānas Are these Ākhyānas intended for being used independently for the Parplava (resolving cycle of narratives ) in the Aśvamedha or, do they give instruction about a particular Vidya and so are विद्याविध्यर्थ' [Pārıplava or the revolving cycle of legends or narratives, is a very important feature of the Aśvamedha Dunng the penod of one year,-- from the time when the horse, the victim-designace in the Aśvamedha, is let loose to wander at will, guarded by valiant warriors who frustrate all attempts to capture it, and returns victoriously -- there are to be held thirty-six sessions, each one lasting for ten days, when discussions on cultural matters are held (in the sacnficial pandal) and different Akhyānas are parrated with a different President presiding on each day, representing the vanous constituent elements of the society, for the purpose of bringing about 'emotional integration' in the Society at large The ten Presidents (or kings ) for the ten days of one sessions, in Manu, Yama. Varuna, Soma Arbuda Kādraveya, Kubera, Asita Dhānva, Matsya and Tärksya, and Dharma [See the Aracle The Pariplava - Revolving cycle of legends' by R D Karmarkar, published in the Annals B O R. I Vol XXXII Pp 26–40) The Siddhānta is that the Ābbyānas are intended to praise or glonfy the Brahma-vidyā Not all Akhyānas are used in the Pārıplava those that are specifically mentioned may have their use in the Parplaya only (Sutra 21) All the same, they are connected with some Vidya-vidhi, BsIn आत्मा वा अरे द्रव्य 441 SUSITE This passage is not to be understood independently, it is connected with the passage mentioning Hiranga (gold) as the Daksmā So, it is clear that the weeping of Agni' 13 Associated with the Karmavidbe which prescribes gold as Daksınā (silver is not to be used for Dalsina, as it was produced out of tears that Agn shed !) Succession are ·Para 4871 Notes on 336 [487] The fourth Adhikarana contains only one Sutra. (Sūtra 23 ) The Samnyāsins are already possessed of Vidyā, and so they are not in need of any assistance from the performance of sacrifices etc. [488] Only one Sūtra in the fifth Adhikaraña. The Pūrvapakşin says that the Sruti uses the expression aşa farqlana (not gala järgica) which means that sacrifices are the means for creating the desire for Jõāna; they are not sa#147. The Siddhānta is -53 surely refers to something wished for, and JBiāna is what is to be ultimately secured by means of sacrifices etc. अश्ववत - The horse is the means used for movement, but the horse does require the saddle, the bridle etc., to be put in proper order before the movement takes place; similarly Vidyā does require the help of sacrificial acts, before it achieves its object viz. salvation. Interpretations by other Bhāsyakāras are: अश्ववत् - अश्ववत् ' इति योग्यतानिदर्शनम् । यथा च योग्यतावशेनाश्वो न लागलाकर्षणे नियुज्यते (this is not the case in Western countries, where the horse is invariably used for ploughing the fields) रथचर्यायां तु युज्यते एवम् (शङ्कर). यथा. अश्वस्य गमनक्रियापरंपरया प्रामप्राप्तिहेतुत्वं तद्वत् । (श्रीक्ट ) यथा अश्वमेघोपासने संवत्सरे समारोपिताश्वोऽनतयापेक्ष्यते, तथैव स्वशरीरब्रह्मप्रणवादी समारोपितोऽ- न्युपवीतमन्त्रादियवाद्यगतयापेक्ष्यते । (विज्ञानभिक्षु). [489] Only one Sutra in the sixth Adhikarana. (Sutra 27) The question discussed is whether śama, Dama etc., are to be cultivated by the house-holder or not. The Pūrvapaksin says - The house-holder's main interest is in the performance of sacrifices; this involves the activity of sense-organs prompted by the mind. Šama, Dama etc, would put an end to such activity. They might be helpful for a Samnyāsın, but not certainly for a house-holder, The answer is - sama, Dama etc., by producing concentration, ultimately enable one to secure Vidyā. Sacrifices etc., also by destroying all sin, are of great help in pomoting the concentration of mind, which is the means for securing salvation. [490] The seventh Adbikarana comprises four Sūtras. (Sátra 28 ) The question discussed is whether the Sruti pe mits 27272727999 without any restriction in the case of all Pränavıds, The Purvapaksa is — The Śruti allows one engaged in Prāņavidyā to cat any 377. It goes without saying therefore that one intent upon the far more important Brahma-vidyā should be allowed this concession. The Siddhānta is - Even the Brahmavids can have recourse 27429 only when their life in grave danger; there can be no question of any Prāņavid claiming this concession, (Uşasti Cākrāyana indulged in THTH2707 as a last resort, when his life could not be saved otherwise.) to !

·331 SH-Bhāşya IÏÍ. 4. 39 •[ Para 492 537:-(elephant ) prediid, one rich enough to maintain an elephant; perhaps the chief of the village (Patil or Patel) is meant. Het Hailshower, [491 ) 'The eighth Adbikarana comprises four Sūtras, (Sūtra 3?) The question discussed is whether the sacrificial Karmans etc., (which are useful for securing Brahmavidyā, and hence are fagle) are to be performed even by those who go in for Aśrama-dharmas only, and are not desirous of securing Moksa. The Siddhānta is- These Karmans are prescribed by the Šāstras as Nitya Karmans, and so they must be duly performed, even if there is no desire for Mokşa. (Sutra 33) Further, such Karmans are useful in producing Vidyā, and can be looked upon as co-workers of vidyā. (Sutra 34 ) These Karmans can be described as both Nitya (obligatory, being prescribed by the Šāstras) and Anitya (voluntary, being useful for fautraits for those who crave for Mokşa ), their case is similar to that of Agnihotra etc., which are Nitya ( 21790Ahaz Tella), and also Anitya, being meant for those who crave for Svarga (alfarat 1647). Thus the Karmans are both विद्यार्थ and आश्रमार्थ. (Sūtra 35) These Karmans remove the obstacles in the way of Vidyā, and produce the necessary fany: they are enjoined upon those who go in for Vidyā or Jñana, [492] The ninth Adhikarana comprises four Sūtras. (Sutra 36 ) The question discussed is whether those who unfortunately could not claim to belong to some Aśrama, are competent to go in for Brahmavidyā. [The Anāśramins are:- (1) A Brahmacāvin who has not entered the Gșhasthāśrama; (2) a house holder who has lost his wife and has not married again; (3) a Parivrājaka who has not cultivated Vairāgya (detachment from worldly affairs ). The Pūcvapakşin says – The Anāśramins are beyond the pale of any Aśrama; they can have no competence ( Adhikāra ) for the Brahmavidyā. The Siddhānta is – The Anaśramins have the Adhikāra, Raikva wag a Brahmavid, before he was able to secure a wife; Bhişma and Samvarta were life-long Brahmacārins (Samvarta officiated as the priest at the sacrifice of King Marutta, when his brother Brhaspati instigated by Indra declined to officiate ), and other Anaśramins are known to be talang. (Sutra 37) The Manusmīti also supports the Siddhānta. These Anaśramins were able to master Brahmavidyā, thanks to their practising Japa, Upavāsa (fasting), worship of the Deities etc. (Sutra 38) विशेषैः, अनुग्रह- The विशेषs are तपस्। श्रद्धा etc. (Sūtra 39 ) All things considered, it is better to belong to some Aśrama and to perform the prescribed duties conscientiously. It is wrong to shirk ·Para 492] Notes on 358 one's responsibility, even when one has the competence to shoulder it. An 14h must be regarded as exceptional. [493] The tenth Adhikaraña comprises four Sūtras. (Sūtra 40 ) The question discussed is - What is the position of those who, having deliberately opted for the life of a life-long Brahmacārin, or of a Forest-dweller (Vaikhānasa ), or of a Samnyāsin, have ceased to be faithful to their ideals? [494], (Sūtra 41) The Siddhānta is-There is no ray of hope for them. The Šāstra is quite specific and unequivocal on the point. As is clearly stated in Atrismộti there is no Prāgaścitta for them. BTE 15277-the sixth Adhyāya of the Pūrvamimāsā. (Sūtra 42) The Pūrvapaksin points out that some Ācāryas regard the loss of celibacy by a life-long Brahmacarin, as a minor sin ( Upapātaka ) and admit a Prāgaścitta in that case. apparent-the Prāyaścitta for the partaking of honey is the same in the case of the ordinary and life-long Brahmacārins. Such a procedure may well-nigh obtain in the case of other Aśramas also. (Sūtra 43) The Siddhānta is—Prāyaścittas hold good only in the case of those who are not qualified for Brahmavidyā; they only remove the obstacles in the way of securing Svarga-loka. This is quite clear from the Smſti-passages, and the code of conduct for the Sistas. [495] The eleventh Adhikaraña comprises two Sūtras. (Sutra 44) The question discussed is whether the Udgitba-upāsanās and others which form a part of the Karman, are to be gone through by the Yajamāna, or by the priest, Atreya, representing the Pūrvapakșa, says that Yajamāna is the Karts. because in the case of the Upāsanās, both the Phala (the removal of the obstacles ) and the Upāsanā belong to the same person. Where the sacrificial act is impossible to be performed by the Yajamāna, it may be done by the priest, (es for instance, the carrying of the fire or water in the Godohana vessel. This function is specifically allotted to the Adhvaryu priest; and so. even though the Yajamāna is entitled to the Phala, this task cannot be performed by him. In the present case, however, the Yajamāna can act as the Kartr). (Sūtra 45) The Siddhāntin says --- In the case of the Godohana, the Yajamāna does not perform the act, not because he is physically unable to do so, but because the services of the sacrificial priest, so to speak, are purchased by the Yajamāna for such acts. In the case of the Udgitha-upāsanā, the same position holds good: the priest is there to perform the necessary functions. The general rule to be followed in such cases is - One who is qualified to perform a particular sacrifice, is alone qualified to go through the Upāsanās associated with tbat (la the case of Daharopā sanā and others which are not is, it is the Yajamāna who is the Kartf, because the Phala accrues to him ).

·339 Sri-Bbāşya III. 4. 49 [Para 499 [ 496) The twelfth Adhikarana comprises three Sūtras. (Sūtra 45) The Byha-passage an:quiosci Gara ama larga ara पाण्डित्यं च निर्विद्याथ मुनि', is discussed at length. The question is - How many injunctions are found here? Three (in respect of बाल्य, पाण्डित्य and मौन ), or two (बाल्य and पाण्डित्य only)? The Purvapakşin says-There is no injunctive expression like स्यात after YA', so a cannot be enjoined; it is merely an Anuvada of the Jžāna understood from qild36t. Only two Vidhis are intended here, area and quiosat (which includes ita) The Siddhanta is - Just as sacrifices, Sama, Dama, Contemplation etc., are the co-operating agencies for the Vidyā, the three Balya, Pāņditya and Mauna are to be understood as Sahakäri-agencies here. Mauna can also mean 982747 (associated with sages like Vyāsa ); though there is no actual faraz after she gia:, such a Mauna being Aprāpta, deserves to be enjoined here. By resorting to the three, Bālya, Pānditya and Mauna, one can hope to be Brahman-knower. So, Mauna must be understood to be the third Sahakärin of Vidyā. [ 497] (Sūtra 47) The objector points out that the passage STATHATTI gra... says that a person on the completion of his studies should become a house-holder; after passing his whole life as a house-holder in the proper way, he ultimately goes to Brahmaloka. Here is no reference to Mauna which is a characteristic of the Parivräjaka stage of life. The answer is that the Vidyā is to be pursued in all Aśramas: the passage simply means that all Aśramas including the Gșhasthāśrama are useful in their own way. (Sutra 48 ) Similarly, the Brha-passage referring to Brāhmaṇas turning their backs upon लोकैपणा, पुत्रैपणा etc., and taking to भिक्षाचर्य, is really intended to refer to the duties of all Aśramas, which are the Sahakärins of Vidyā, like Mauna as shown above. [ 498 ] Only one Sūtra in the thirteenth Adhikarana. (Sūtra 49 ) The passage aria ſuha is discussed here. What is meant by area? Does it mean the innocent nature of a cbild, free from guile or ostentation, or its wayward behaviour unregulated by any rules? The Pūrvapakşin (who has a sense of humour, or is a simpleton pure and simple ) opines that just as a child behaves at its sweet will (in the matter of urinating etc.), the Vidvat is free to do what he likes and should not bother himself about probibitory injunctions like yei a fost; for, they are contradicted by the special injunction वाल्येन तिघासेत् . The Siddhānta is - 16 means the ingocent nature of a child. The Vidvat should not give himself airs, should not advertise his merits and so forth, [ 499] Only one Sūtra in the fourteenth Adhikarana.

·Para 4991 Notes on 340 (Sutra 50 ) The question discussed is whether the Vidyā (with its fruit, material prosperity here ) is able to produce its effect, immediately after the Karmans are performed, or after a lapse of time. The Purvapakșa view is that the Vidyā should be in a position to deliver the goods immediately it is secured. The Siddhānta is - There can be no hard and fast rule in this connection. It would all depend upon the obstacles present in a particular case. If there is present some more powerful Karman, the fruit would be delayed. The very fact that the Śruti says with reference to the Udgitha- Vidyā, there is no obstacle in the way of its fruit, shows that the absence of obstacles can not be guaranteed everywhere. [500) Only one Sūtra in the fifteenth Adhikarana. (Sūtra 51 ) The gitaar-faat also, like the apy4441-laar takes effect, subject to the force of the obstructing agencies. It is true that the Karman, the means of the it is bound to be normally most powerful, but it is not unlikely that in the case of a few Brahmavids, some evil Karman done in the former births may cause some delay. तदवस्थावृतेः-प्रतिबन्धाभावप्रतिबन्धसंप्राप्तिरूपावस्थाधृतः । Rāmānuja's interpretation of Sūtras 50 and 51, leaves much to be desired. The expression gñalep seems to have been borrowed from the Sutra gifamatua:. Rāmānuja places both the Vidyās on the same level, as regards the fruit being delayed by some obstructing cause. This is against the Śruti an ada sala which ensures instantaneous fruition for the Brahmavid. Sankara takes tiges to include argint as well, and remarks aftra, क्रमामुष्मिकं वा विद्याजन्मप्रतिवन्धक्षयापेक्षयेति स्थितम् । There is no doubt that मुक्तिफलानियमः means 'Unconditioned मुक्तिफल'. giantes having no strings attached to it. The' force of ra is this -- As the thes and artist fruits are bedged in by some restrictions, there is no restric, tion regarding the game which is absolutely unfettered (ma is associated with the idea of वैधये). Sahkara says- यथा मुमुक्षोविद्यासाधनावलम्विनः साधनवीर्यवशाद्विद्यालक्षणे फल ऐहिकामुभिः कफलत्वकृतो विशेषप्रतिनियमो दृष्टा एवं मुक्तिलक्षणेऽप्युत्कर्षापर्पकृतः कश्चिद्विशेषप्रतिनियम स्वादित्याशङ्कयाह- (As no question of delay is possible in the case of 447. Sankara makes the doubt of the Purvapaksin refer to उत्कर्ष and अपकर्ष in the Mukti itself) एवं मुक्ति- फलानियम इति। न खलु मुक्तिफले कश्चिदेवंभूतो विशेषप्रतिनियम आशवितव्यः। कुतः? तदवस्थाधतेः । मुक्त्यवस्था हि सर्ववेदान्तेष्वेकरूपैवावधार्यते। ब्रह्मैव हि मुक्यवस्था, न च ब्रह्मणोऽनेकाकारयोगोऽस्ति । Sankara's interpretation appears to be convincing. Nimbārka says that yitasaar: means that Mukti may take place after the fall of the present body, or after the fall of many subsequent bodies, taking his stand upon the Sruti-passage ari arafas .. But this ignores completely the passage ब्रह्मविद् ब्रह्मैव भवति ।

·341 Sri-Bhășya III. 4,51 [Para 500 This Quarter contains the discussion of some interesting matters, such as the role of Samayasins, and how far the Samnyāsin could fout the Sāstric iojunctions in respect of santun etc. The Sūtrakāra stands by the Sruti which says that the Samnyasins are beyond the jurisdiction of the rules governing the other three Aśramas. But the fact that such a discussion was found necessary shows that there must have been a number of bogus Satinyāsins in those times, who abused their privileges. The Sūtrakāra could only point out that such renegades could not claim any protection from the Sruti.

·IV. I 1 The fourth Adhyāya is usually called the Phaladhyāya, as it discusses Moksa in all its aspects, which is the fruit of Vidyā. The first few Adhikaranas of the first Pāda continue the topic (the means for the Brahmavidyā) from the previous Adhyāya. The first Adhikarana comprises two Sutras. [ 501] (Sūtra 1 ) In various Sruti-passages, a is mentioned as the means for securing Brahman. The question is whether this app is to be gone through only once or is to be repeated till the attainment to Brahman. The Purvapaksin says :-- In ordinary cases like the pounding of coarse rice to remove the busk, we actually see that the pounding has to be continued till the rice-husk is removed. Brahman is impercepuble; there is no reason to believe that the app must be repeated (if one aga is incompetent to give its fruit, mere duplication of the art would not improve matters) to attain to Brahman. So, aga once gone through ought to suffice. The Siddhānta is :-aca does not mean mere knowledge; it includes Dhyāna (contemplation) and Upāsana ( worship). The Śruti-passages make itclear that वेदन, चिन्तन, ध्यान, उपासन mean one and the same thing. by introducing a topic with उससन and वेदन and ending it with वेदन, उपासन, भ्यान etc. (Sūtra 2) The Visnupurāna also endorses the same. TEAR-The six अङ्गs are:-यम, नियम, आसन, प्राणायाम, प्रत्याहार and धारणा. Read the following from Sankara's comments :- भवेदात्यानर्थक्यं तं प्रति यस्तत्त्वमसीति सकृदुक्तमेव ब्रह्मात्मत्वमनुभवितुं शकुयात् । यस्तु न शक्नोति तं प्रत्युपयुज्यत एयावृत्तिः।...न हि दृष्टेऽनुपपनै नाम । दृश्यन्ते हि सकृच्छुताद्वाफ्यान्मन्दप्रतीतं वाक्यार्थमावर्तयन्तस्तत- दाभासव्युदासेन सम्यक्प्रतिपद्यमानाः। ...येषां पुनर्निपुणमतीनां नाज्ञानसंशयविपर्ययलक्षणः पदार्थविषय प्रति- वन्धोऽस्ति, ते शक्नुवन्ति सन्दुक्तमेव तत्त्वमसिवाक्यार्थमनुभवितुमिति तान्प्रत्यारत्त्यानर्थक्यमिष्टमेव । ...यस्य तु नेपोऽनुभवो दागिव जायते तं प्रत्यनुभवार्थ एवात्त्यभ्युपगमः। तत्रापि न तत्वममिवाक्यार्थात्प्रच्याव्यारत्तो प्रवर्तयेत् । न हि वरघाताय कन्यामद्वाहयन्ति । [502] The second Adhikaraña comprises only one Sutra. (Sūtra 3) The question discussed is - Whether Brahman is to be meditated upon as different from the worshipper (or meditator) or as the Ātman of the worshipper. (Sankara has no difficulty in explaining the Sutra as advocating the identity of Brahman and Atman). The Purvapaksin says — The Brahmasūtras themselves have advocated that Brahman is different from Atman (II. 2. 22. III. 48, 1-1.14 etc.). So, Brahman should be m litated upon as different from Ātman. The Siddhānta is: प्रत्यगात्मन् is the Atman of the शरीर; likewise the परब्रह्मन् , of the प्रत्यगात्मन्, This is made clear in the Jābāla-Sruti,- ·343 Sri-Bkāsya IV.1.6 [Para 504 त्वं वा अहमस्मि अहं वै त्वमसि. de falar TTALAI..., the whole world (both sentient and non-sentient) is the body of the Paramātman, from whom it is produced, in whom it gets dissolved, through whom it is active and by whom it is controlled. The शरीर (denoted by the word मनुन्य ) is the प्रकार of the जीव (प्रमारिन्) and ultimately refers to Fla; similarly tila ( denoted by the word ) is the ger of the परमात्मन्, and ultimately refers to the परमात्मन् . The objector says that he can understand अहं वै त्वमसि, because जीव (denoted by the word ) is the body of the 96484 and so ultimately refers Brahman; but what about a 21 MAA (På referring to CHIAZ is not surely the body of the Jiva)? The answer is – The objector need not be so hypercritical. After all, all words are, etc., ultimately denote the Paramātman, as has been already made sufficiently clear. As regards the śruti-passages pointing to ma as well as difference between Jiva and Brahman, it is clear that there is तात्पर्यभेद involving गुणगुणिभेद. The sia itself says 3 hafa qu: implying tbat the Highest alone is a (all-perfect). [ 503 ] The third Adhikaraña comprises two Sūtras, (Sūtra 4) (Vallabha reads garsa in place of Shia 77 and interprets the Sutra to mean that symbol-worship can not produce Moksa ). Sankara takes Sūtra 4 as forming a separate Adhikarana, ali means a symbol, representative. The question is :- In the injunction Hall Strea (where is involved symbol-worship ), which is the 3961. RAF or Brahman ? The Pārvapakşin says— In the last Sūtra, anna was taken to mean that आत्मन् is the उपास्य; so here ब्रह्मन् should be the उपास्य. The answer is-In प्रतीकोपासनाs, the प्रतीक is the उपास्यः the प्रतीक again is not the Atmanof the उपासक. (Sutra 5) The objector argues that if one were asked to choose as उपास्य between मनस् and Brabman, one is not likely to choose an insignificant entity like Manas, in preference to the all-powerful Brahman. The Siddhanta is - Manas is to be looked upon as Brahman, because normally we find that as a matter of courtesy an inferior entity is looked upon as a superior one and not vice versa. No one would dare to look upon a King as a servant, but a King's servant is often courteously looked upon as the King himself, and this courtesy is known to pay. [504] The fourth Adhikarana comprises only one Sūtra. (Sutra 6) The Souti-passage under discussion is a varit nga ana मुपासीत... The question is whether उगीय is to be looked upon as आदित्य. or आदित्य as उद्रीय. The Purvapakşin says - In the last Satra, the rule was laid down that there should be the op a fant entity. Now it is a 464147. being directly 1 ·Para 504] Notes on 344 the कौत, while आदित्य is not a फलसाधन; hence उद्गीय is superior to आदित्य. Again in the expression य एवासी तपति. यः being used first brings to our mind आदित्य who is the proper उद्देश्य here. This means there should be आदिन्ये, उगीयदृष्टि The Siddhänta is -- Even a child knows that mean is superior to zgia. The Pūrvapakşin should better stop arguing for the sake of mere opposition. It is again not a universal rule that what is stated first is more important or is the sê:4. Even Pāņini does not observe such a rule (in the Sūtra paurea, though the word Tit comes first, it is not the s. ). [505 ] The fifth Adhikaraña comprises five Sūtras, It lays down certain directions for carrying out the meditation in the most effective manner. Sankara remarks that these directions can only be associated with Upasanas other than those connected with sicrificial acts or directly with राम्यग्दर्शन (कर्मासंबद्धेषु तावदुपासनेषु कर्मतन्नत्वानासनादिचिन्ता, नापि सम्यग्दर्शने वस्तुतन्त्रत्वाद्विज्ञानस्य). (Sūtras 7, 8) A sitting posture is commended for purposes of meditation (उपासन...न च तद्गच्छतो धावतो वा संभवति, गत्यादीनां चित्तविक्षेपरत्वात् । तिष्ठतोऽपि देहधारणे व्याघृतं मनो न सूक्ष्मवस्तुनिरीक्षणक्षम भवति । शयानस्याप्यकरमादेव निद्रयाभिभूयेत । Sankara). (Sūtra 9) The Śruti-passage erdia gita ... clearly shows ema to be associated with अचलत्व. (Sūtra 10 ) The Gitā amplifies the same idea. (Sūtra 11) Śankara takes this Sūtra as a separate Adhikaraṇa in order to accommodate the Śruti-passage aa 791 ... which contains some specific suggestions, The meditator is given full latitude in the choice of time, place etc., for his meditation. Whatever would lead to concentration, be should adopt. The Svetāśvatara-passage makes some detailed suggestions no doubt, but they are not binding; the Sūtrakāra refers to this by the expression Teil (तहतेषु विशेषेष्वानियम इति मुहद्भूला. आचार्य आचष्टे : Sankara). [ 506 ] The sixth Adhikaraṇa comprises only one Sutra. (Sūtra 12) The meditation is to be carried on till the Soul's departure from the body. For a CMIC, Sankara and others read 311 SIVE, Rāmānuja all the same explains आ प्रयाणात्. as आ मरणाद. The Purvapaksin here apparently wants the 3187 to be carried out in one day; in Sūtra 1, the anzia was to be gone through only once. [507] With the seventh Adhikarana which comprises only one Sutra, the link with the last Adhyâya is ended, and discussion about the विद्याफल commences. (Sūtra 13) There are three kinds of Karman :- (1) 31 which has started giving its fruit, as a result of which the present body is resorted to by the Jiya, ·345 Sri-Bhasza IV, 1.16 [ Para 510 (2) संचित - past Karmans which have not as yet begun to produce their effect. (3) me — future Karman. The objector says:- In view of the explicit statement in the Smiti that no Karman can be destroyed unless its fruit is experienced, the fa Karman cannot be overcome by the fahi which is the means for PHIÊ. So, the absence of contact with the furure sin, and the destruction of the previous sin must be understood as meant for the glorification of Vidya. The answer is - Such is the power of Vidya that it enables one to get rid of Threaga and to destroy qaly as declared by the Śruti. It must be remembered that the expression नामुक्त क्षीयते कर्म simply describes the inherent power of Karman and refers to what is the normal procedure. Actually it is the ata of the Paramātmap for an evil-doer, which causes the fruit of the Karman to be experienced. But for one who has secured the right knowledge (एवंविदि पापं कर्म न लिप्यते), there is no अप्रीति of the Paramātman. Thus the two passages refer to two different situations. The me sin can only be the result of some unconscious fault, and so that cannot hurt one who has secured Free [508] The eighth Adhikaraña comprises only one Sūtra. (Sutra 14) The last Sutra was concerned with 79 (sin). This Sūtra states what the position is with reference to the पुण्यकर्मन् . The Siddhānta is that the guarin is also on a par with the Tu (whatever stands in the way of hate whether good or 97, is yra according to the Šāstra ). The only difference is that while 9i9 ceases to exist immediately when there is jaunuh, go ceases to exist only after the fall of the body. पाते तु-विदुषः शरीरपाते मुक्तिरित्यवधारयति (शङ्कर). • पाते गुरुकटाक्षलविताते तु, इतरस्य...पुण्यापुण्यकर्मणः, असंश्रेषः (श्रीकण्ठ ). पाते भक्तिमार्गे भगवदभावात् च्युतिः पात इन्युच्यते । ...तुशब्दोक्न्या. अस्मिन्मार्गे पापस्य व्यवच्छेद एव (वल्लभ). Nimbarka reads the Sutra as इतरस्याप्येवमलेपः पते तु. [509) The ninth Adhikaraña comprises only one Sūtra. (Sutra 15) The actions that have not started giving their fruit, cease to exist when the fall of the body takes place. 1997- The potter's wheel goes on revolving even when the cos which started the motion is taken off, by its own momentum (the air automatically goes on functioning till the fall of the body ). [510] The tenth Adhikarana comprises tbree Sūtras. (Sutra 16) The question discussed is what exactly the position is in respect of the partseits like the Agnihotra, and the FF 3, when the fauna has taken place. - ·Notes on Para 510 ] 346 The Pūcvapakşin says tbat obviously the face and Nihat Karmans (having an independent fruit of their own) have no purpose to serve after Para is secured. The Siddhanta is :- Agnihotra etc., which are fart Karmans stand on a different level; the previous usa ceases to have anything to do with the Vidvat. Agnihotra etc., actually help the Vidya as is clear from the śruti. Besides, failing to do the facaqs would adversely affect the Vidyā which has already been secured. (This is a very unsatisfactory argument. Vidvat surely is not bound down by any Aśramakarmans, but the Sūtrakāra has to yield to the universal popular acceptance of the Art Karmans as being compulsory for a person as long as he lives ). (Sūtra 17) Apart from the previous quest to his credit, the Vidvat may go in for some Figari like the performance of a sa fice for bringing on rain (कारीरि-इष्टि ). Now this साधुकृत्या does not help the Vidya. This साधुकृत्या is appropriated by the friends of the Vidvat, and the gezins go to the enemies, according to the authors of some recensions. (This rough and ready method of disposing of the unagtyas is entirely unphilosophical, but the Sūtrakára has no other alternative left to him, in view of the specific Sruti passage). उभयोः- पूर्वोत्तरयोः पुण्यकर्मणोः (रामानुज ); अमिनिवादरायणोराचार्ययोः (शङ्कर). (Sūtra 18) The Śātyāyanaka makes it clear that the appropriation of the Hyment of the Vidvat, by the friends, is for the sake of ensuring that the fruit of the Karman gone through does not affect the Vidvat, [511] The last Adhikarana (11th) comprises only one Satra. (Sūtra 19) aartaanit–The body of the Vidvat when he has secured the Vidyā. According to Rāmānuja there may be one or more bodies taken to by the Vidvat, befo Commentators like Rāmānuja, who understand by the Vidvat, the devotee of the Highest, find some difficulty in reconciling the various Śrutipassages describing the role played by the face as the mand have not started giving their fruit, the fall of the body or bodies etc., in the case of the Vidvat. Sankara quietly takes the whole discussion here (as well as similar topics dealt with in the remaining three Pädas of the fourth Adhyāya ) as referring to the Vidvat who has secured the war. or as dealing with the Lower Brahman. Read the following comments of Sankara on Sūtras 16-19-न हि ब्रह्मविद् आगाम्यग्निहोत्रादि संभवति, अनियोज्यब्रह्मात्मत्वप्रतिपत्तेः शास्त्रस्याविषयत्वात् । सगुणात तु विद्यासु क्र्तृत्वानतिपत्तेः संभवत्यागाम्यप्यग्निहोत्रादि । ... तस्माद्विद्यासंयुक्तं नित्यमग्निहोत्रादि विद्याविहीन चोभयमपि मुमुक्षुणा मोक्षप्रयोजनोद्देशेनेह जन्मनि जन्मान्तरे च प्राग्ज्ञानोत्पत्तेः कृतं...ब्रह्मविद्यया सहककार्य भवतीति स्थितम्। ... मिथ्याज्ञानावष्टम्भ हि कर्मान्तरं देहपात उपभोगान्तरमारभते, तच मिथ्याज्ञानं सम्यग्ज्ञानेन दग्धमित्यतः साध्वेतत् , आरब्धकार्यक्षये विदुषः कैवल्यमवश्यं भवतीति । The becomes मुक्त. una that ·> IV, 2 This Pada describes the condition after death of the Vidvat. According to Sankara this description applies to the devotee of the Lower Brahman, on the very convincing grounds that in the case of one who has realised the Highest Brahman, oneness with Brahman is immediately attained (aanza afa) and there could be no coming and going in the case of Moksa which is fast and is not something that is to be acquired anew. As there are Sruti-passages describing the course after death all the same, the Sūtrakāra takes notice of them. [512] The first Adhikarana comprises two Sūtras. (Sūtra 1) The question discussed is what is the meaning of an in वाड् मनसि संपद्यते... The Purvapaksin says-As Manas is not the material cause of Vāk, there cannot be the merging of Vak into it (a are alone can be merged into the FTW); so, what gets merged is the functioning of the Vāk. The Siddhānta is that the array, not PTI, gets merged into Manas (the Sruti uses the word are and not ant). A dying man, although becoming speechless, continues to have his mind functioning. Actually it would be better to explain संपयते as संयुज्यते ( becomes associated with it). According to Sankara, it is the arquê that is merged in the mind (वृत्तित्तिमतोरभेदोपचारात् ). It is only the वृत्त्युपशम that is intended here. (Sūtra 2) There is similarly figist of other sense organs with the Manas. 547-05T:one who is dying. [513] The second Adhikarana comprises only one Sutra. ( Sūtra 3) The Manas in conjunction with the sense-organs becomes connected with Prāņa. The Pūrvapaksin argues that Manas is the Karya of Anna, and Prāna that of waters. So, it is possible to say that Manas gets merged into waters, through Anna (which is greates and gjezi is the Karya of waters ). The Siddhānta is that here also a means dygua. Anna and waters are not the material cause of Manas and Prāna which are merely nourished by them. 3117- augmenting, nourishment. [514] The third Adhikarana comprises only one Sutra. उपगम-connection; by आदि are to be understood उत्क्रान्ति,प्रतिष्ठा, and तेज संपत्ति [515] The fourth Adhikarana comprises two Sūtras, (Sūtra 5) gftatu: - connected with gue. (Sūtra 6 ) niedaid --- here are means are conjoined with other elements; each one of the elements by itself is unable to function.

·Para 516] Notes on 348 [516 ] The fifth Adhikarana comprises seven Sūtras. 3999-2a (etc + gerund of 3q to burn, with 39) (Sūtra 7) The question is whether the departure from the body goes through the same procedure in the case of the Vidyat and the Avidvat. The Pūrvapaksin says-The departure takes place in the case of the Avidvat only. For, the Śruti says that the Vidvat secures immortality here and now. The Siddhanta is that both the Vidvat and the Avidvat go through the same process till the entrance into the Nadi when their paths bifercate (the Vidvat passing out of the 101st Nadi in the head, and the Avidvat passing out of the eye, head or other parts of the body). In the passage en aard etc., Steary means only the absence of connection with the past and future sins; and any means the realisation of Brahman at the time of Upāsanā. [517] (Satras 8) The Sruti makes it quite clear that there persists the connection with the body (the Samsāra-state) till the Devayāna path is reached. (Sūtra 9) The subtle body accompanies the Vidvat. The Kausitaki describes the Vidvat as conversing with the Moon, even when the gross body is no more. This shows that the subtle body must be there. (Sūtra 10) The stara referred to in the Sruti-passage does not arise, as the cessation of bondage with the Samsāra has not taken place. (Sūtra 11 ) Actually the body is found to be warm sometimes, after death; this can certainly be due to the existence of the subtle body in the case of the Vidvat (this is a very unsatisfactory argument). [518] (Sūtra 12) The Purvapaksin again points out that in the case of the Vidvat, the Sruti definitely rules out Utkrānti :- Having described the Utkrānti in the case of the Avidvat ( who is FM4H, full of desires) the śruti describes the Vidvat (who is auta) in the passage, न तस्य प्राणा उत्कामन्ति, ब्रह्मैव सन्ब्रह्माप्येति, as having no उत्क्रान्ति. Likewise, Yājāavalkya when asked by Artabhäga tells him that the Prānas of the dying man do not go out of the body, but are merged in the body itself, This clearly shows that the Vidyat secures immortality in this world itself, The Siddhanta is ATTAL FOTO: - In this passage what is repudiated is the chiloa of the Prānas from the Pratyagātman, not the calla from the body. In the passage न तस्य प्राणा उकामन्ति. तस्य refers to the शारीर, the matter in hand, not the fire which is not mentioned in the Sruti. न तस्य प्राणा उत्तामन्ति --- The Purvapaksin supplies here the अपादान, शरीर from which something is to go out. The Siddhāntin supplies stem, and argues as ·319 Sri-Bhasya IV.2.14 [ Para519 अष्टा प्रहाः follows:-It is true that it (gen. sing.) goes with us, but there is no point in understanding like that, because ita is surely connected with the guys only and not with any other entity, and there is no propriety in telling people what is well-kaown, So, it is better to suppose that dey means here at it meaning जीवात् , as no अपादान is mentioned directly). After all, the genitive can be understood to give the sense of any case! Do we not use the expression R शृणोति? Or, we might as well say that तस्य refers to the general idea of अपादान. and तस्मात् emphasises its particular aspect. If the objector is still not satisfied, ose draws his attention to the reading न तस्मात्प्राणा in the Madhyandioa recension. When the body ceases to exist, the Präņas get separated from the Vidvat; the Prānas hold on till the Vidvat's attainment to Brahman by following the Devayāna path. As regards the questions asked by Artabhāga to Yājñavalkya, they obviously concern the Avidvat (if they concern the Vidvat, the refutation tould be on the lines chalked out above). Questions by Artabhāga Answers by Yadavalkya कति ग्रहाः?-(ग्रह-Indriyas) कति. अतिप्रहाः ? (अतिग्रह-Objects of sense)- अष्टावतिग्रहाः कतम ते? अतिग्रह प्राणो वै ग्रहः, सोऽपानेन, अतिग्रहण, गृहीतः, प्राण अपान अपानेन हि गन्धजिघ्रति। etc., नामन् जिह्वा. रम चभुम्, रूप धोन शब्द मनस्. हस्त कर्मन् ल स्पर्श काम्विदेवता यस्या मृत्युरनम् ? अग्नि मृत्युः, सोऽामन्त्रम् यत्रायं पुल्यों म्रियते किमेतं न जहाति? नामेत्यनन्तं वै नाम, अनन्ता विश्वे देवा, etc. (All this is for the edification of the Avidvat). (Sūtra 13) The Smſtis also describe the Vidvat as departing from the Nadi in the head. प्रझलोक-The world of हिरण्यगर्भः परां गतिम् – ब्रम. 519] The sixth Adhikarana comprises only ane Sutra. (Sūtra 14) The question is whether the subtle elements enveloping the Jiva go straightaway to do their job of furnishing a suitable body for the Jiva in accordance with his Karman, or they first are merged into the Paramātman for a while. The Siddhānta is that the subtle clements get connected with the Paramātman, as the Sruti expressly says तेजः परस्या देवतायाम्- वाक्.

·Para 519] Notes on 350 Just as in the states of decp-sleep and dissolution, the activity of the subtle clements is at a stand still, so here also there is a cessation of the activity for some time. [520] The seventh Adbikarana comprises only one Sutra. (Sūtra 15 ) This close connection of the subtle elements with the Paramātman is not of the nature of merging, but is just a termura; for, the same expression and (which was used in connection with qi) is used here. There is no reason why that expression should be taken here in a different sense (afumady-different meaning) such as : for, at the time of departure (Beta) there is no purpose served by getting merged into the Paramātman, nor is there any mention in the Śruti of any emergence of a fresh creation in case there was a 2. So far, the Vidvat and the Avidvat takс to the same path after the departure from the body. Afterwards their courses are different. [ 521 ) The eighth Adhikarana comprises only one Sūtra. (Sūtra 16 ) The Sruti says that the Vidvat goes out by the 101st Nädi in the head, while the Avidvat goes by any of the other Nīdis, The Pūrvapakşın says that it would be better to assume that there is no hard and fast rule about the Nādi to be made use of. The Nādis are so many and so subtle; it would be difficult for the departed Jiva to choosc a particular Nādi out of them. The Siddhānta is that the Vidvat, owing to the power of his Vidyā, can easily make the proper choice. Further, there is the tip of the heart glowing. thus providing the Vidvat with sufficient light. It must not be forgotten that the Vidvat is all along favoured by the Paramātman staying in his heart (af). [ 522 ) The ninth Adhikaraṇa comprises only one Sūtra. (Sūtra 17) The Sruti describes the Vidvat after the departure from the body as going up, following the rays of the Sun only. As the Śruti uses the expression rata TAR:, there can be no question of the Vidvat having any discretion in the matter. He has to go by following the rays, not in any other manner, so the The objector points out that at night time, the Sun's rays do not shine poor Vidvat is likely to be stranded, if we interpret the passage literally. The answer is that even at night time, the Sun's rays are not totally absent (they are not experienced as giving out their full warmth). Again, the Sruti makes it quite clear that the Sun's rays extend to both the worlds, like a royal road joining two cities, [ 523) The tenth Adhikaraña comprises only one Sūtra. (Sūtra 18 ) The Purvapaksin points out that he may agree that there do exist the Sun's rays at night to help the Vidyat, but such a contingency is hardly likely to arise, for the Šāstra categorically censures death at night time; so, one dying at night time cannot attain to Brahman, ·351 Sci-Bhāsya IV.2 20 [ Para 524 The Siddhanta is The attainment to Brahman has nothing to do with the time of death. As has been already pointed out, Brahmaprāpts is due to the fact that the A1 TERT IS destroyed by the faul, the future Karman is unable to contact the Vidvat, and the refers only to the last body This being the case, the references to the time of death concern only the Avıdvat what causes going down or a lower status is the connection with Karman, which is absent in the case of the Vidvat. So, the expression 1997 DF etc., refers to the Avidvat, [524] The eleventh Adhiharana comprises two Sütras (Sutra 19) Just as dying at night does not affect adı ersely the Brabmaprāpti, dying during the Dash sināyana ( December 21 to June 20 ) is of 10 consequence The Purvapaksın points out that one dying dunng the Daksınāyana goes to the Moon, and he returns when his Karman is exhausted, and there is no Brahmaprāpti in his case. The very fact that Bhisma (of the Mahābhārata fame) waited till the Uttarayana began, to end his life shows that death during the Daksınāyana is censurable. तेषा तत्पर्यवैति-According to the Purvapaksin तेपो means शानिना as well as कर्मिणाम् , and तत् means कर्मन् . The Siddhānta is - The passage refers to the Avidyats and 77 simply means what leads a person to the Moon-world. Again, the passage JF4E7907 Carola shows that the Vidyat even after going to the Moon does attain to Brahman, as nothing can bind him down to Samsāra Bhisma was a great Yogin and had the power to regulate his time of death. That only shows that dying during the Uttarāyana is praise worthy and no special importance is associated with it. So, the references to the return from the Moon etc. are vald 10 the case of the Avidvat only. The objector points out that the Gita actually uses the word er, and shows how there take place off and Faung in the case of the Vidrat (Sūtra 20 ) The Siddhāatın sayı — (1) The passage in question in the Gitā does not refer to this ac all, as determining the return (if death occurs at night) and non-return (if death occurs during day ). (2) यन काले actually means यन मागें, and तं कालं, तंमार्गम् . (3) HÊ, JI etc, un, mâ etc, refer to their supervising Deities, these Deities point out to the Devayāna and the Pitryāna as the paths to be followed respectively by those seeking salvation, and those seeking earthly prosperty. (4) Derties etc, show the Devayāna to the Vidvat, irrespectisc of the fact of his dying at night in the dark fortnight during the Dalsinājana, just as the Deities Dhūma ctc, point out the Pitrgāna to the Asidi at Irrespetive of bis dging during day in the bright fortnight during the Uttarāyana, ·Para 524 ] Notes on 552 (5) The word fors in effect means the lefiaft ani or the guide. (6) The Gitā, after all, is a Smști work and cannot override the Śruti; the passage in question concerns the Yogins mainly and is intended to remind the reader of the Devayāna and the Pitryana. It is instructive to see how the different Bhasyakāras try to interpret the Sūtras so as to find out from them their own views. Thus Madhva finds in Sūtras 7-14, a discussion about the natures of Visņu and Laksmī, and the question whether Laksmī or Prakrti is merged in Visņu or not (He also reads समना in place of समाना), explains अनुपोप्य as स्वत एव, अनुपोप्य, अविभाग as परमेश्वरकामाद्य- विभाग and so on. Vallabha refers to the Pustimārga and Maryādā-mārga (which corresponds to the path followed by the worshipper of the Lower Brahman, as described by Sankara). Broadly speaking, the various Śruti-passages refer to four classes of people taking to different courses after death- (1) Those who become Mukta, immediately they realise Brahman (for these, there is no going anywhere after death ). (2) Those whose Jīvas leave by the 101st Nāļi in the head, and who take to the Devayāna path. (3) Those who have good Karman to their credit go by the Pitfgāņa, to the Moon and return to the mortal world, after their Sukſta is exhausted. (4) The evil-doers go to Yamaloka, and are born again and again as worms, lower animals etc. (Only No. 2 is dealt with in this Päda. Nos. 3 and 4 have been treated in the previous Pādas). The Sutrakāra seems to hold the view that the two paths Devayāna and Pieśyāna do not emphasise the time when death occurs, and it is only the Smộti like the Bhagavadgitā that attaches some importance to the time of death, The expression fait à implies that after all the description found in the Smộti-works is not as authoritative as that found in the Śruti. Again, the time factor is meant to be attended to only by Yogins who are able to fix the time of their death by their special powers. स्मार्ते चैते-योगसाढे न श्रौते (शङ्कर), योगसाझेन प्रत्यक्षश्रुतिविहिते (भास्कर). -मृतिद्वयं स्मर्यते (निम्बार्क). Sankara is forced to take cà as referring to Yoga and Sänkbya (the two paths Devayāna and Picīgāņa are mentioned in the śruti, and so they cannot be described as poor auta). It seems to us that the last Sūtra (ta: aid... ) was added later on by some one taking his cue from the passage in the Bhagavadgita. (एते शुक्लकृष्णे गती ह्येते, नेते सती पार्थ जागन्योगी मुह्यति कश्चन Gita 8.26-27).

·IV. 3 In this Pāda, the Devayāna path is described in detail. The vious Sruti-passages are reconciled and a complete picture of the path is presented. As all the Śruti-passages are of equal value, an attempt is made, as was done in the Gunopasamhāra Pada (III. 3), to accommodate the divergent statements in this connection, by arguments sometimes crude, but often ingenious. Then follows a description of the nature of the Brahman reached. (Read the article Devayana and Pitryāna,' by R. D. Karmarkar, published in the Proceedings of the Third All-India Oriental Conference, Madras.) [525] Sūtras 1-5 describing the Devayāna path are divided into four Adhikaranas (each of the first three Sūtras forms an Adhikarana by itself, and Sütras 4-5 comprise the fourth Adhikarana ). (Sūtra 1) The Devayāna path (Devayāna by itself means the Devapatha -- the path by which the gods acting as guides take the Jivas to their destination. Brahmapatha - the path leading to Brahman) is described 10 various ways in the Upanişads Chándogya, Kausitaki and Brhadārangaka. As it is pot possible to ignore aog Sruti passage (because all such passages are equally authoritative ), ways and means are found to bring all the details in one coordinated scheme as follows: (1) Arcis (Agniloka to be explained as a Karmadhāraya compound, अग्निश्च लोकच, and not अमेः लोकः) (2) Day (3) The Bright fort-night (4) Uttarayana (December 21 to June 20, the six months when the Sun takes to the northernly course) (5) The Year (6) Vāyu (Devaloka ) (7) Aditya (8) Candramas (the Moon) (9) Vidyut (10) Varuņi (11) Indra (12) Prajapati (13) Brahman, Though the details differ in different Śruti-passages, some giving more constituents and some less, there can be no hesitation in concluding that the path described is the same, known as Arcitādi. [526] (Sutra 2) The Kauştakins put in agate as No. 2 after Arcis (1991). This would mean that Day would come after are: but this conflicts with the idea categorically expressed that there should be anh throughout. So, we must put in वायुलोक before आदित्यलोक.

·Para 526 ] Notes on 354 वायु must come after संवत्सर (वायु is mentioned elsewhere as the abode of the gods; so वायु can be identified with देवलोक). [ 527 ] ( Sūtra 3) The objector says that are should be placed after वायु in accordance with the Kausitaki-text; for, वायु cannot come after अर्चिस् । nor after faga ( because the non-human person there takes the Jiva straight to Rrahman). The order from are to facetal is, however, more or less fired; but as provision must be somehow made for 7691, as also for it and grigla. same order has to be disturbed, and the best way out of the difficulty is to place Varuna after ſauce The position is that Vidyut and Varuņa are both connected with water (Varuna is the lord of waters) and so should be near each other, but why should Varuna be placed after Vidyut, and not before? The answer is that Vidyut is more directly and obviously connected with water, and so Vidyut should come first [528] (Sūtra 4) The question discussed is :-What do I etc, the constituents of the Devayāna represent ? Are they the sign-posts, or the places for enjoyment, or the guides who take the persons desirous of attaining to Brahman to their goal? The objector siys that Arcis etc, are the sign-posts because we do find sign-posts on a big road for helping a traveller to reach his destination. If this view is not acceptable, as Day, Fort-night etc., indicate only the time ele. ment and not any signs or places as such, Arcis etc,, may be looked upon as ajimas (as the Kausitakr actually uses the expressions anhtia etc. ). The Siddhanta is-Arcis etc., must be understood to mean the supervising Deities', because they have to act as guides as the expression ... स एतान्ब्रह्म गमयति shows. It is true that the expression गमयति is used first, with reference to the dan-964, but the context shows that the idea applies to the previous members A cis etc., as well, (Sūtra 5) It is the aua-get who acts as the guide as directly mentioned. We must suppose therefore that an etc., play the role of being merely 196% ( co-helpers ). After Sūtra 4, Sankara and others read an additional Sūtra, 5#4321ATEIAafara(Vallabha reads an additional Sūtra after Sūtra 3, aperzgain, so as to give prominence to some and garga). According to Sankara, the Sutra 179...means that there is the necessity for the belo by the guides as both (347) the Jivas and the Stations on the way are.incapable of finding the way for themselves. वल्लभ -भगवानेव काश्च व्यामोहयति ज्ञानिनः, मर्यादामार्गीयमस्ताच, अतस्तत्कामनासिद्धतत्फलभोग इति । श्रीकर tar bir pr- : : विज्ञानभिक्षु- गन्तुरुपासकस्य देवयानपितृयाणयोरुभयोः पयो-मोहाद विशिष्यापरिचायकानां सर्वत्राति- वाहिकानां देवाना सिद्धिरित्यर्थः।

·355 Srl-Bhāșya IV.3.12 [ Para 532 [529 ] The fifth and the last Adhikarana contains ten Sutras. Sūtras 6-10 give the view of Badari; Sūtras 11-13, the view of Jaimini; and Sūtras 14- 15 the view of Bādarāyana, which is the Siddhānta. The question discussed is :-Which worshippers are taken to Brahman by the guides ?-Worshippers of Hiranyagarbha, or only the worshippers of the Highest Brahman; or worshippers of the Highest Brahman and the worshippers of the Pratyagātman with Brahman as the Antaryāmin? (Sūtra 6) Bādari says that the Arcitādi-guides take the worshipper of Hiranyagarbha (or, Brahmadeva) by the Devayāna path; for, the worshipper of the Highest Brahman is not required to go anywhere (the attainment to Brahman is automatic ); a movement towards is possible only in the case of something that is परिच्छिन, while Brahman is अपरिच्छिन्न. (Sutra 7) The expressions self, 9319d: FH qn, show that the worshipper goes to the worlds of Brabinadeva. (Sūtra 8) The passage en aza Thría, uses the expression an (neuter). not ani (ana). This shows that Brahmadeva is not referred to here - This objection can be met with in the following way:-Brahmadeva ( Hiranya. garbha) is the first-born and so very near to Brahman. Hence he could be referred to as Brahman! (Besides, it has been already pointed out that Brahman being a fita, cannot be gone to ). [530] (Sutra 9) At the time of Pralaya, when the Brahmaloka is destroyed, the Vidvat reaches the Highest Brahman and there is no return for him. (Sutra 10 ) The Smrti also says the same thing viz, when the aidriat (987) occurs, the worshippers reach the highest place. [531] (Sutra 11 ) Jaimini holds the view that the Brahman reached is the Highest Brahman; for, that is the primary sense of the word Brahman. It is true Brahman is faes and ana, but it can be spoken of as being particularised by some Time-factor or Place-factor. As regards the contention that mata suggests the worlds of Brahma. deva, it can be argued that Brabmaloka means bere, Brahman ítself is the Loka (that is, tacia is a Karmadhāraya compound; it is cumbrous to take an expression as a Bahuvrihi compound, when a Karmadhāraya is possible. For instance. निपादस्थपातः if dissolved as निषादानां स्थपतिः, would put one in mind of two entities (1991 and FH), which is cumbrous; but agizo 796 a would refer to only one entity, if taken as a Karmadharaya and thus is more acceptable.) The Śruti also supports this view. Bia: 967, here actually one 919 is spoken of as many. Brabman, which is qitatTetc., can have various worlds associated with it, by its own free will. (Tapaht means 'totalis). (Sūtra 12) The Śruti by using the expression qi pila: shows that the Highest Brahman is meant. [532] (Sūtra 13) The passage is 7211971Ang also refers to tbe Para-Brahman (3778 means #14 and are means the inner Controller, 9741747).

·Para 532 ] Notes on 356 Further, ein is described as 3971, and so it cannot mean the world of Brahmadeva. [533] (Sūtra 14 ) Bādarāyana gives his own view as the Siddhanta thus (1) It is wrong to say that the worshippers of the Karya Brabman are taken along the Arcirādi path, because the Sruti says që JEIGTÉTT. (2) It cannot be said either that only the worshippers of the Para- Brahman are taken, because there is the Sruti-passage declaring that those who know the Five-Fire-Vidyā are taken by the Arcirādi path (Both these views - 1 and 2- are thus faulty). (3) It is better, therefore, to conclude that the worshippers of (or, meditators on ) the Para-Brahman barring those who worship Brahman under some symbol (who worship Nāman etc., the symbols of Brahman as Brahman, or Nāman etc., as the symbols of Brahman), – the difpen-worshippers have no right to be called the worshippers of the Highest Brahman. (4) The general rule, whatever will (to sacrifice or to worship) one has, one attains to that after death, clearly states the position. The worshippers of Pañcāgnis go by the Arcirādi path and attain to Brahman. The Symbol-worshippers, on the other hand, go in for a somewhat mixed Upāsanā, and are not entitled to travel by the Arcitādi path. (Sūtra 15) The Symbol-worshippers are described in the Sruti as securing only a limited objective, not Brahman प्रकृतिवियुक्तं -apart from the subtle elements. (The passage sau ac a ... in the Kūrmapuräna refers to the Yogins in the world of Brahmadeva and not the travellers along the Arcirādi path), According to Sankara, the last two Sūtras form a separate Adhikarana (6). The view of Bădari is the Siddhānta viz. the souls are guided to the Lower Brabman, as going to is not possible in the case of the Parabrahman. These worshippers of the Lower Brahman in due course attain to the Highest Brahman, along with Hiranyagarbha, the Lord of Brahma loka. Jaimini's view is that the destination is the Para-Brahiman to which the Karmins are taken. (There is no word like g in the Sūtra BFAST utara. to show that Jaimini's view is the Pūrvapaksa or is intended to be refuted). It appears to us that the Sutrakāra had to refer to Jaimini who was too big a person to be ignored, while discussing the nature of Mokşa. (In IV.4.5, similarly Jaimini's view is referred to ). Sankara very astutely remarks :- तस्मात् 'कार्य पादरिः', इत्येप एव स्थितः पक्षः। 'पर जैमिनिः' इति तु पक्षान्तरप्रतिभानमात्रप्रदर्शनं प्रज्ञाविकास. नायेति द्रष्टव्यम् । Sankara also reads उभयथा, भदोपात् , in Sutra 15 and says प्रतीकालम्बना- व यत्वा सर्वानन्यान्विकारालम्बनालयति ब्रह्मलोकमिति यादरायण आचार्यों मन्यते। न ह्येवमुभयथाभावाभ्युपगमे कश्चिद्दोषोऽस्ति । ... तरकातुश्चास्योभयथाभावस्य समर्थको हेतुईष्टव्यः । Sankara is usually attacked for regarding caref arch: as the Siddhanta- Sutra, and for taking Jaimini's view as the Pūryapakşa, which is not the usual order to be followed in the respective positions of the Pūrvapaksa and the ·557 Sri-Bhassa IV.3.51 [ Para 533 Siddhānta. We have already suggested above that it is not necessary to regard Jaimini's view as the Purvapakşa, and Bādarayana's view points out to an exception to Badari's view. Sahkara spiritedly remarks ( Sūtra 14. 1791... ) न हासत्यपि संभवे मुत्यस्यैवार्थस्य प्रहणमिति कथिदामापयिता वियते । ... रोगियुनः पूर्णणि पूर्वपसमूपानि भवत्युतराणि सिद्धान्तसूमाणात्येतां व्यवस्थामनुरुध्यमानाः पराषिया एव गातेश्रुती: प्रतिष्टापयन्ति. तर 17:52126997fagut... Sankara is on firm Ground in arguing that any interprctation must take into account what is possible and reasonable, and one must not follow blindly any bard and fast rule. Reviewing the Sūtras in this Pāda (IV-3) as a whole, it is clear that they can be divided into three Sections :- (1) Sūtras 1-6 describe the Devayāna path by which thc Brahman. worshippers proceed after death. (2) Sütras 7-13 describe the destination (or, Gamlarsa) of the Brahman-worshippers. (3) The last two Sutras mention the authoritative view of Bädarāyana. excluding the Symbol-worshippers from enjoying the privilege of using the Devayāna-path. Rävānuja takes Section 2 (Suttas 7-13) as rcferring to tho Gantrs, and not to the Gantavya. He, therefore, takes to mean thc worshippers of Kärya' which is quite unjustifiablc (perhaps he was forced to give this meaning to Kārya, as Sūtra 14 refers to the Gantrs). There is nothing to show that Bšdari's view is thc Purvapaksa and that of Jaimini the Siddhānta. Actually, Jaimini who is a confirmed Karmamärgin is only indirectly interested in Parabrahraan, and his viery could not possibly be regarded as the Siddhanta. But as Jaimini and Badarāyana were very well. known philosophers, Jaimini, the Sutrakāra thought, deserved mention, when the destination of the Vidvat was being discussed. Badari obviousls maats all Brahman-worshippers (whether worshipping Brahman directly or under a Symbol) to be placed on the same pedestal. Badarāyaṇa improves upon this and declares that the Symbol-tvorshippers could not attain to the samo destination as the Direct-Brahman-worshippers, as that comes into conflict with the Tat-kratu-nyāya. Nimbārka and Keśava Kaśmirin follow Sankara gcncrally. Mfadhva docs tho samc and makes it clear that Badari and Jaimidi represent thc Purvapaka. Read the following comments of the different Bhāgakāras, on n- ETEskar and 37741 CITIE. 191778 अचिंरादिगगः प्रतीकालम्दनव्यतिरिस्तान् परमानोपामशान , प्राइमरनपासमा पासकान परं ब्रह्म नपति।...उभयया दोबार-उभपया श्रुनिम्माप । परभ गुल्मप्रवं गत्वा य उरागले तानेर प्रम प्रारपतानि यादगपन भाषामन्यने। पानुनी यायमस्वरूप तमानमवनियया. उसासना च सदन मन, एशमुमार मंपचते. इति तस्य न प्राप्ताधिकारोऽग्नीनि पुनं सदनपनमियः। रिसानभिभु-भप्रतीकात्म्यमानेर, केलनाविद्रोग, मतीसम्मनाः पितु: मपनि मन RITIMTITE opere, Fit forming RETTET - सोडे भोगार्थ प्रतापपनं स्पासतानि वादगममा पम्पदाधाये न्यले 34527157777!

·IV. 4 The fourth Pała of the fourth Adhyâya discusses the nature of Moksa which is sccured by those who are entitled to use the Devayāna path, the relation of the Released Souls with the Highest, and their functions and responsibilities. [534] The first Adhikaraña comprises three Sutras (Sūtra 1) The question discussed is whether the Mukta after being merged into the Para-jyotis becomes manifest as possessing a new form, or his own natural form. The Pūrvapaksın says that obviously a new form must be there, if nothing new or additional is to be gained by the Mukta, what purpose is served by the Mokşasāstra ? If the Mukta is to have nothing more than his own nature, then Moksa would not be worth having. The Sruti itself describes Moksa as not merely the cessation of misery, but infinite bliss, knowledge etc. So, the expression fa cho must be taken to mean with the peculiar nature involving infinite bliss, which had not been there before, and which was acquired anew.' Surely one's face is always there, it cannot be said to be manifest or acquired at any stage. The Siddhanta is --The expression FR Fit must mean 'by his own nature'. If some new or peculiar form is to be secured by the Mukta, taa gaur would be meaningless. A surely is not expected'to manifest himself the form of B, or by some new form. [535] (Sūtra 2) The Pūrvapaksın reads too much in the expression 311tineran. What is conveyed by the expression is that the Mukta is free from any connection with the body or Karman, and there is the manifestation of his own nature. '[536] (Sutra 3) The Pūrvá paksin says .-If mere Fastighia cxists in the state of Moksa, what difference can be there between the state of deep sleep (where there is no connection with the outside world ) and the state of Mukti? The answer is that in the state of Mukti, there is the manifestation of the natural attributes, 3927114772, FireFT etc., which is lacking in the Sușupti ---state. In short, there is the @hip of the attributes yra, 31177 etc., which had been cramped up on account of the shackles of Karman prior to Mukti. [537] The second Adhikarana comprises only (Sutra 4) The question discussed is—What is the relation between the Paramātman and the Mukta? Does the Mukta-Jiva consider himself to be different from the Paramātman (who is his Atman), or as not different from hım, being just the mode of the Paramātman (just as the body is the the of the Jivātman, so the Jivātman is the 9817 of the Paramātman)? + - 1 onc Sutra ·[ Para 540 359 Sri-Bhāşya IV. 4. The Pūcvapakşin says -- The Mukta obviouslý remains separate from the Paramātman- (1) The Sruti-passage eiszaa... give shows that the' Mukta-Jiva enjoys along with Brahman; that means the Mukta and Brahman are two different entities. (2) ...परमं साम्यमुपैति The expressions that and anani presuppose (3) ...मम साधर्म्यमागताः two different entities; there can be no try or 14 with oneself. The Siddhānta is - The Sruti üsud... really means that the Jīvātman, when Mukta, enjoys just the realisation of the true nature of Brahman. By admitting the FF169 FITCHIE between the Mukta and the Paramātman, par and Myri can be adequately explained. 1538] The third Adhikarana comprises three Sütras (5-7) and gives the views of Jaimini, Audolomi and Badarayana about the nature of the Atman, manifested in the state of Mukti, (Sūtra 5) Three possible views about the nature of Ātman in the state of Mukti would be-the possession (1) of the qualities TEHA. (2) of only विज्ञान ( not अपहतपाप्मत्वादि); (in both these, there is no question of non-sentiency being associated), (3) of both atrale and fara. Jaimini holds the first view, because the qualities 898991cg are mentioned in connection with Brahman (aan Tah),and these are associated with the Pratyagātman as well, in the Prajāpati-discourse etc., in the Chāndogya, and eating, sporting etc, ate associated with him. If only lasta were to be the nature, cating etc., would not be possible. [ 539 ] (Sutra 6) Auqulomi (the same who is mentioned in 1. 4. 21) holds the second view vız, only faga is the nature, as the śruti emphatically says that the Ātman is 1997 a 1997 gar etc. As regards the qualities 6196a9acair mentioned in the Sruti, they can be explained as denying the existence of qualities opposed to them. Thus :- 3796asra means that Brahman is free from 91477 of any kind a means freedom from old age Marzy means freedom from death a1, 194, 1999 mean freedom from misery, hunger and thirst. HTETA-having no desires not fulfilled at any time; azd so on, [540] (Sūtra 7) Bādarāyaṇa holds that as the śruti mentions both विज्ञानघनत्व and अपहतपाप्मवादि, and as the Sruti is the final authority, both the views, that of Jaimini, and that of Audulomi must be accepted. It would be wrong to dub any of the two views as impossible, or as due to Avidyā. When we say fazlaga gq, that means there is not even the smallest part of Atman that is non-sentient. The art means that the absence of connection with fagra is not found in any part of the Atman; that is, takic is ·iaid. J अयोगव्यवच्छेदार्थक and not अन्ययोगव्यवच्छेदार्थक (that is, referring to the absence of other qualities), because that would come into conflict with several positive statements in the Sruti, a mass of salt is known to be saltish by the tongue, but the form etc., of the mass can be known by the eye; a mango-fruit is 999, but its skin etc., have thia: similarly Atman 'can have fagrargeted as well as स्वप्रकाशस्वरूपत्व. Sankara has a very short comment on this Sutra - एवमपि पारमार्थिकचैतन्य- मात्रस्वरूपाभ्युपगमेऽपि व्यवहारापेक्षया स्याप्युपन्यासादिभ्योऽवगतस्य ब्राह्मस्यैश्वर्यरूपस्याप्रत्याख्यानादविरोध बादरायण आचार्यों मन्यते। [541 ] The fourth Adhikaraña comprises two Sūtras. (Sūtra 8) The question discussed is — Is the activity of the Mukta (who is ÅFT) due to his 97 alone or does it depend upon any additional effort or agency? The Purvapaksin says — In practical life, we find kings and others (who are år!) have to take recourse to some additional effort (such as ordering their servants) for getting things done. So, the activity of the Mukta. should also be प्रयत्नान्तरसापेक्ष. The Siddhānta is – The Mukta by his mere i 69 can get what he wants; no other effort is needed, as the Śruti itself vouchsafes. संकल्पादेव - Here the एवकार is अन्ययोगव्यवच्छेदार्थक as there is no other Srutipassage speaking of any guarat. If there had been such a Sruti-passage, the paxit would have been only ari177727727, so as to accommodate that Srutipassage. In the case of विज्ञानघन एव, the एवकार had to be taken as अयोगव्यवच्छेदार्धक, so as not to come into conflict with the Śruti mentioning the qualities सत्यकामत्व etc. (Sūtra 9) The Mukta has no one to boss over him. He is faig (selfruler). (This does not repudiate the over-all supremacy of the Paramapuruṣa)." Sankara takes this and the remaining Adhikarañas as describing the Vidvat who has realised only the Lower Brahman; for, according to him the Vidvat who has realised the Highest Brahman becomes one with it, and no further details are required about him. [542 ] The fifth Adhikarana comprises seven Sūtras, The question discussed is whether the Mukta has a body and sense-organs, and if so, whether he creates them and different worlds at his will, whether he could be called omniscient etc. (Sūtra 10 ) Bādari holds the view that the Mukta has no body or sense-organs, as connection with these is bound to be associated with misery which the Mukta surely does not experience. [543] (Sūtra 11) Jaimini holds that the Mukta has a body and sense-organs, because the Sruti actually says that Ātman becomes three-fold, five-fold etc. This reference must be associated with the body, as the Ātman ·351 Sci-Bhasya IV. 4, 15 [Para 546 is incapable of being divided. The Śruti Halii 919 F IIIQù a fata: must be understood to refer to a body not in the state of Mokşa, but to the ordinary body which is subject to Karnan producing happiness and misery. [544] (Sūtra 12) Badarāyana says as the Śruti endorses both Fala and it, we must conclude that the Mukta at his will can have a body or not. TENTE -A sacrifice extending over twelve days. 97 is a long sacrificial session, where there are several Yajamānas, and where the injunctions used are niérez (connected with the root h) or sig. ( connected with the root with 3q) etc. Beta-a sacrifice extending over several days where there is only one Yajamāna, and the injunction is the connected with the root 17) etc. А द्वादशाह sacrifice an be associated with both kinds of fares; so it depends upon the sacrificer to decide at the commencement whether he wishes to perform a Satra or an Abina. (Sūtra 13) When the Mukta wilis that he should have no body, he carries on with the body and sense-organs created by the Lord, as in a dream. [545] (Sūtra 14) 'The Parama purusa sometimes creates the world of Pitrs for the enjoyment by the Mukta, as in the waking state. The Mukta also can hitaself create such worlds if he likes. Sankara's comments on Sutras 13 and 14 are more to the point :-271 तनो. सेन्द्रियस्य शरीरस्याभावः, तदा यथा संध्ये स्थाने शरीरेन्द्रियविषयेष्वाविद्यमानेषप्युपलब्धिमात्रा एवं पिनादिकामा भवन्त्येवं मोक्षेऽति स्युरेवं ह्येतदुपपद्यते। ...भावे पुनस्तनोर्यया जागरिते विद्यमाना एव पित्रादिकामा भवन्त्येवं मुक्तस्याप्युपद्यते। Sankara takes Sutras 15 and 16 as a separate Adhikarana. [546] (Sutra 15) The question discussed is - Ātman is atomic in size; how can he function in several bodies simultaneously? According to Sahkara the question is :-त्रिवाभावादिप्वनेकशरीरसर्गे कि निरात्मकानि शरीराणि दारुयन्त्राणीव सृज्यन्ते, किंवा सात्मकान्यस्मदादिशरीरवदिति भवति वीक्षा। तत्र चारममनसो दानुप- पत्तेरेकेन शरीरेण योगादितराणि शरीराणि निरात्मकानीति । Rāmānuja's reference to Ātman being atomic in size is hardly pertinent while considering the relation of the Ātman with different bodies. The atomic size of the Atman in respect of the body has already been dealt with in II. 3. As a lamp situated in one place envelops all places by its lustre, or as the Atman though situated in the heart etc pervades the whole of the body by his sentiency, the Ātman can very well pervade different bodies, 961977 - the simile is explaiued by other commentators as under :- यथा प्रदीप एकोऽनेकप्रदीपभावमापद्यते विकारशक्तियोगात् । एवमेकोऽपि सन्विद्वानैश्वर्ययोगादनकभावमा परते सर्वाणि शरीराण्याविशति । (शङ्कर) यथा तैलपतिसंयोगभेदे तन तनाविशति प्रदीपस्तथा सर्वशक्तिवारमर्वेषु शरीरेषु चेतनामनसो सद्गाया। (मारकर) 1 ·363 Sri-Bhāşya IV.4.22 [ Para 553 [552] (Sūtra 21) The AHRT of the Mukta with Brahman, comprises just the privilege of realising Brahman as it is, that is all. [553 ) ( Sūtra 22) The Pūrvapakṣin is afraid that if the Mukta is completely under the control of the Paramapurusa, it may happen that he would be required to go back to the Samsāra, if the Paramapurusa so wills it. The answer is that the Paramapurusa who regards the Mukta (Jānin) as one dearest to him, could not be so thoughtless. A return to the Samsāra can possibly arise from Karnan, longing or Vāsanā associated with the Mukta, But all these three could not exist in the case of the Mukta. In the Bhagavadgitā the Lord himself has given such a specific assurance, and who could possibly question the word of the Lord ? It is usual to criticise adversely Sankara's position in respect of this last Pada which according to Sankara describes the state of the Vidvat meditating on the Lower Brahman only. It is claimed that the Sūtrakāra could not have concluded his Sūtras with the description of the lower Vidvat 1 Against this it must be clearly understood that the business of the Sutrakāra appears to be to describe the philosophical position obtaining in the Upanısads and not to preach a system of his own. Hence, the views of Badarı, Jaimini and others from whom Badarāyaṇa differs, are given due prominence. As far as Sankara is concerned, the higher Vidvat becomes one with the Highest Brahman and there is no room to discuss his state any further; it is the lower Vidvat whose fate deserves to be discussed in the light of popular superstition and relevant philosophical data from the Upanışads. Sankara cannot therefore be blamed for believing that Sūtras IV.4.1-7 alone describe the higher Vidvat. According to Madbva, the Released Soul experiences only joy and never suffers pain. Vallabha also sees in this Pāda, the two-fold distinction among the devotees, those following the Pustimārga and those following the Maryādāmārga. On the whole, however, the Bhäsgakāras do not differ very much in the interpretation of the individual Sūtras in this Päda. ••••••••••• ·Para 546) Notes on 362 शरीरमनुप्रविश्यापि...पुण्यानेय भोगाननुभवन्ति न तु दुःखादीन् । यथा प्रदीपो दीपकादिपु प्रविष्टस्तस्म तैलायेव भुते । (मध्य) यथैकः प्रदीपोऽनेकासु दशास्वंशतः प्राविशति, एवमेव सिद्धस्य चित्तं स्वाशरनेकेषु स्थूलदेहे याविशति । (farah) Ara:--The a-Jiva is to be distinguished from the az-Jiva as follows:-The a-Jiva has a limited knowlege and so cannot have jurisdiction on bodies other than his own; the fa-Jiva's knowledge is unlimited, and so at his will he could control other bodies. In the case of the 22-Jiva, Karman is the regulating agency, in the case of the gxa-liva, his will regulates his conduct. [547] (Sūtra 16) The Pūrvapakṣin points out that the Srutipassage gidarcham etc., says that the gra knows neither arg nor : so, how can be be described as omniscient? The answer is – The passage in question does not refer to the wai it refers to the ugin-state, where the Jiva merges into the sty (the Paramā. tman) or to the state of death (where an is said to merge into the cudaa). [548] The sixth Adhikarana (with which the fourth and the last Adhyāya of Brahmasūtras, comes to an end ) contains six Sutras. The question discussed is the nature of the privileges enjoyed by the Mukta who is described as attaining to GTAAFU With the Highest. (Sūtra 17) The Mukta cannot participate in the activity connected with the creation of the world etc. That is the privilege of the Highest alone. This is made perfectly clear by the śruti-passages themselves in the relevant contexts. Again, such a question actually does not arise, for surely the Mukta could not have been there at the the time of the creation of the world. The glory of the Mukta lies in his being able to realise the Highest Brahman as it is. This does not come into conflict with the idea of Brahman is unlimited bliss, and the Mukta also enjoys such a bliss. (In the passage एका कन्या दशेन्द्रियाणि, कन्या means the mind which illumines the objects of the sense; FL - to illumine). [549] (Sūtra 18) The Chandogya-passage FETTE HER apa yang and his MART Hafa, means that the Mukta, if he so wishes, can enjoy the different worlds supervised over by Hiranyagarbha and others. The Mukta can enjoy whatever is associated with the manifestations of Brahman, but chat does not mean that he can control the world, like Brahman. [550 ] (Sūtra 19) As the Mukta has realised the Brahman, he is not subject to any modification, though he could enjoy himself in the worlds that are subject to modification. ( 551 ) (Sūtra 20) Both the Sruti ( 28 ) and the Smſti (947) definitely mention the image as the peculiar privilege of the Paramapurusa. The attributes ei kava etc., associated with the 77 are ultimately dependent upon the Paramapuruşa, परमसाम्य.

·363 Sri-Bhāsya IV 4,22 [ Para 553 [552] (Sūtra 21 ) The GTAHIFI of the Mukta with Brabman, comprises just the privilege of realising Brahman as it is, that is all [553] (Sūtra 22) The Purvapaksın is afraid that if the Mukta is completely under the control of the Paramapurusa, it may happen that he would be required to go back to the Samsāra, if the Paramapurusa so wills at The answer is that the Paramapurusa who regards the Mukta (jñānın ) as one dearest to him, could not be so thoughtless A return to the Samsära can possibly anse from Karman, longing or Vāsanā associated with the Mukta But all these three could not exist in the case of the Mukta In the Bhagavadgitā the Lord himself has given such a specific assurance, and who could possibly question the word of the Lord ? It is usual to criticise adversely Sankara's position in respect of this last Pada which according to Sankara describes the state of the Vidvat meditating on the Lower Brahman only It is claimed that the Sutrakāta could not have concluded his Sūtras with the description of the lower Vidvat Against tlus it must be clearly understood that the business of the Sūtrakāra appears to be to describe the philosophical position obtaining in the Upanisads and not to preach a system of his own Hence, the views of Badarı Jaimını and others from whom Bädarāyana differs, are given due prominence As far as Sankara is concerned the higher Vidvat becomes one with the Highest Brahman and there is no room to discuss his state any further it is the lower Vidvat whose fate deserves to be discussed in the light of popular superstition and relevant philosophical data from the Upanisads Sankara cannot therefore be blamed for believing that Sūtras IV 41-7 alone describe the bigher Vidvat According to Madhva, the Released Soul experiences only joy and never suffers pain Vallabha also sees in this Pāda the two-fold distinction among the devotees, those following the Pustimarga and those following the Maryādāmārga On the whole, however the Bhasyakäras do not differ very much in the interpretation of the individual Sutras in this Pada ·Appendix A An Alphabetical Index of the Adhikaranas १८८० पृष्टम् (1) अंगाधिकरणम् (२.३.४२-५२) ७४३ (0) अक्षरध्यवि० (३.१ ३.२४) ८८२ (३) अक्षरावि० (१.३.९-१११ ४११ (6) अग्निहोनायवि० (४.१.१६-१८) ९९२ (५) अमीन्धनाधि० (३.४.२५) (६) अशापबद्वावि० (३.३.५३-५४) ९१७ (७) अन्नधि. (१.२.९-१२) ३४५ (८) अदृश्यत्वादिगुणाधि० (१.२०२२-२४) ३६९ (९) अध्यक्षाधि० ९९९ (१०) अनारब्धकार्याधि० (४.१.१५) ९९१ (११) अनाविकारापि० (३.४.४९) (१२) अनियमाधि (१३) अनिष्टादिकार्यधि० (३.१.१२-२१) ७८८ (१४) अन्तरत्वाधि० (३.३.३५-३७) ८८५ (१५) अन्तरधि० (११:२१-२२) ३०० (१६) अन्तराधि० (१.२.१३.१८) ३५३ (१७) अन्तर्याम्यधि० (१.२.१९-२१) ३६४ (१०) अन्यथात्वाधि. (१९) अन्याधिष्ठिनाधि० (३.१.२४-१५) ७९५ (२०) अपशदाधि० (१.३.३३-३९) ४५४ (२१) अभावाधिक (४.४.१०-१६) १०४७ (२२) अर्थिरायधिक (४.३.१) १०१८ (२३) अर्थान्तरत्वावि० (१.३.४२.४४) ४६९ (२०) अविभागाधि० (४.२०१५) १०१० (२५) अविभागेन दृष्टत्वाधिक (४.४.४) (२६) अहिकुण्डलाधि० (३.२.२६-२९) ८५ (२५) आकाशाधिः (१.१.२३) (२८) आतिवाहिकाधि० (४.३.४.५) १०२४ (२९) आत्मत्वोपासनाधि०(४.१.३) (३०) आत्माधि (२.२.१८) ७१८ (३१) आदित्यादिमत्यधि० (८.१.६) (३२) आनन्दमयाधि० (१.१.१३-२०) २६२ (३३) आनन्दायधि० (३.३.११-१५) ८५५ (३४) आनुमानिकाधि० (१.४.१-५) (३५) आप्रयाणाधिक (४.१.१२) (१६) आरम्भणाधि (२.१.१५-२०) ५८२ (३५) आयत्यधि. (४.१.१-२) ९७६ (३८) आसीनाधि० (४.१.७-११) (३९) आ मृत्युपक्रमाधि० (४.२.७-१३) १००१ (४०) इतरक्षपणाधि० (४.१.१९) ९९४ (४१) इतरव्यपदेशाधि० (२.१.२१-२३) ५२६ (४२) इतराधि (.१.१४) (४३) इन्दप्राणाधि० (१.१.६९-३३) ३२१ (४४) इन्द्रियाधि (२.१.१५.१६) ६५ (४५) ईक्षतिकर्माथि० (१.३.१२) (४६) ईक्षत्यधिक (१.१.५.१२) (४७) उत्पत्त्यमभवाधि० (२.२.३९-४२) ६५५ (४८) उपलब्ध्यधि० (२.२.२७-२९) ६८० (४९) उपमहारदर्शनाधि० (२.१.२४-२५) ६३१ (५०) उभयलिङ्गाधि० (२.२.११-२५) ८०८ (५१) एकम्मिनसंभवाधि०(२.२.३१-३४) ६८५ (५२) ऐहिाधि० (५३) मधिल (५४) कर्मानुस्मृतिशब्द. विध्यधि० (५५) कामाद्यपि (३.३.३८.४०) ८९५ (५६) कारणत्वाधिक (१.४.१४:१५) ५०६ (५५) कार्यात्यानाधि० (३.३.१८) (५८) कार्याधि० (४.३.६.१५) १०२५ (५९) कृतात्ययावि० (३.१.८.११) १७३ ८०५ १०४० ८६० ७८४ ·2 Sri-Bhāsya १९४ १ 4 ७९४ ९९७ ९८७ ८०८ ८०४ पृष्ठम् (६.) कृत्स्नप्रमत्यधि० (२.१.२६-३१) ६३३ (६१) चमसाधिक (1.४.८-१०) ४९० (१२) जगद्राचि-वाधि० (१.४.१६-१८) ५११ (६३) जगद्यापारव पि. (४.४.१७-२०) १०५३ (६४) जन्मायधि. (१.१.२) (६५) जिज्ञासापि० (१.१.१) (६६) ज्ञाधि० (२.३.१९-३०) ७२४ (७) ज्योतिरपि. (१.१.२५-०८) ३१६ (१८) ज्योतिराद्यपिष्ठानाधि. (२.४.१३-१४) ७६३ (६९) तत्स्वाभाव्यापत्यवि० (३.१.२२) (५०) तदविगमाधिः (४.१.१३) (७१) तदन्तरप्रति- पत्त्यधि० (३.११-७) (७२) तदभावाधि० (३.२.७.८) (७३) तदोकोधि० (४.२.१६) १०११ (७४) तद्भूताधि (३.४.४०.४३) ९६२ (७५) ननिर्धारणा- नियमाधि० (३.३.४१) (७६) तेजोधि० (२-३.१०.१५) ७१३ (७७) दक्षिणायनाधि० (४.२.१९-२०) १०१५ (७८) दहराविक (१.३.१३-२२) ४२१ (७९) देवतावि० (१.३.२३.२९) ४३९ (८०) शुभ्वायधि (१.३ १-६) ३९२ (८१) नातिचिराधिक (३.१.२३) (८०) निशावि० (४२.१८) १०१३ (८३) परसंपत्यधि (४.२०१४) (८४) पराधिक (३ २.३०-३६) ८२९ (८५) परायत्ताधि० (२.३.४०.४१) ७४० (८६) पशुपत्यधिक (२.२.३५.३८) ६९० (८७) पारिप्लवार्थाधि० (३.६.२३.२४) ९५० (८८) पुम्पविद्याधि० (३.३.२४) (८८A) पुरुषार्थाधि० (३.४.१-३०) ९३१ (८९) पूर्वविश्वाधि० (३.३ ४४-५०) ९०७ (९०) प्रकृत्यधिक (१.४.२३-२८) ५३६ (९१) प्रतीकाधिक (४.१.४-५) (९२) प्रदानाधि० (३.३.४२) (९३) ममिताधि० (१.३.२३.४१) ४३९ पृष्टम् (९४) प्रयोजनबत्त्वाधि० (२.१.३२-३६) ६३९ (९५) प्राणाणुत्वाधि० (२.४.६.५) ७५८ (९६) प्राणाधि० (१.१.२४) ३१५ (९५) प्राणोत्पत्त्यवि० (२.४.१३) (९८) फलाधि० (३.२,३७-४०) ८३६ (९) ब्राह्माधि० (४.४५-५) १०४२ (१००) भूताधिक १००१ (१०१) भूमज्यायस्त्वाधि०(३.३.५५) ९१८ (१०२) भूमाधि० (१३.७-८) (१०३) भोक्त्रापत्त्यधि० (२११४) (१०४) मध्ववि० (१३.३०.३२) ४५१ (१०५) मनोधि० (४२.३) (१०६) महदीर्धाधि० (२.२ १०-१६) ६६२ (१०७) मुक्तिफलाधि० (३.४.५१) (१०८) मुग्धाधि० (३.२.१०) (१०९) यथाश्रयभावाधि० (३.३.५९-६४) ९२६ (११०) योगप्रन्युक्त्यधि० (२.१.३) (१११) रचनानुपपत्त्यधि० (२.२.१-९) (११०) रश्म्यनुसाराधि० (४.२.१५) १०१२ (११३) लिङ्गभूयस्त्वाधि० (३.३.४३) ९०४ (११४) वरुणाधि० (४.३.३) १०२३ (११५) वाक्यान्वयावि० (१.४, १९.२२) ५२० (११९) वागधि. (४.२.१-२) (११५) वायुक्रियावि० (२.४.८.११) (११८) वाय्वधि (४.३.२) (११९) विकल्पावि० (३.३.५७.५८) ९२४ (१२०) विधुराधि० (३.४.३६.३९) ९६० (१२१) वियदधि. (१२२) विलक्षणत्वाधि० (२.१.४-१२) (१२३) विहितत्वाधि• (३.४.३२-३५) १५८ (१२४) वेधायधि० (३.३.२५) (१२५) वैवानराधि० (१.२.२५-३३) ३७९ (१२६) शब्दादिभेदाधि० (३.३.५६) ९२३ (१२५) शमदमाद्यधिक (३.४.२५) (१२८) शरीरे भावाधि० (३.३.५१.५०) ९१४ (१२९) शान्नयोनिस्वाधि० (१.१.३) (१३०) शिष्टापरिग्रहावि० (२.१.३३) ५७८ (१३१) श्रेष्ठाणुत्वाधि० (२४.११) ९८२ ·Appendix A Index of Adhikaranas ८०० पृष्ठम् (१३०) माल्पावित (४ ४ ८ ९) १०४६ (१३३) सत्योपसमहाधि० (१४ ११ १३) ५०१ (१२४) सजामूर्तिकट त्यधि० (२४ १५ १९) ७६७ (१३५) सध्याधिक (3 २१) (१३६) सपद्याविभावाधि० (४.१३) १०३० (१३७) सबन्धाधि० (३३ २०२०) ८६० (१३८) समृत्यपि (३ ३ ०३) ८५६ (१३९) सप्तग यधिक (०४४५) (१४०) समन्वयाधि० (११४) (१४१) समानाधि० (३ ३ १९) ८६० (१४२) समुदायाधि० (२२ १७ २६) ६६८ (१४३) सर्वन प्रसिद्धयधि० (१०१८) (१४४) सर्वथानुपपत्त्यधि० (२०३०) (१४५) सर्ववेदान्तप्रत्ययाधि० (१.१.) (१४६) सर्वच्या यानाधि० (१४२९) (१४७) सर्वानानुमत्यवि० (१४ २८ २१ (१४ ) सपिवाधि (३४०१) (१८९) मर्वाभेदाधि० ( 3 १०) (१५०) सहकार्यन्तरविष्यधि०(४४ (१-१) सापरायाधि० (२.२७३१ (१०) स्तुतिमानाधि० (३४ २१.० (१५३) स्मृत्यधि० (०११-) (१५४) स्वाम्यधि० (२ ४ ४ ४ ४५ (१५५) हान्यपि. (३ ३ -१) ४। ७५६ ११. in the Usually, an Adhikarana is named after a word or words of the which commences the Adhikarana This rule is not followed everyw sometimes the Adhiharana is named after some word or topic more known in the initial Sutra Sutra or Sūtras Name of The initial Sutra or Sūtras Name of The 11 the Adhi Sutra in the the Adhi Sur Adhikarana karana Adhikarana karana (४. ४) अध्यक्षाधिकरण सोध्यक्षे तदुप (४ ० ७ १३) आ मृत्युपत्रमा ममाना च गमादिभ्य धिकरण मृत्युपत्रमा (१३ ४२०४८) अर्थान्तरत्वा आकाशोऽर्था मृतत्वचा धिरण or न्तरत्वादिन्यप (४१ १९) इतरक्षपणाधि भागन त्वि आकाशोऽथान्तर दश करण क्षपयित्वा- त्वादिव्यपदेशा सपद्यते धिकरण (११०१३०) इन्दप्राणाधिकरण प्राणस्तथा (३ ० २६ २९)अहिकुण्डलाधि उभयव्यपदेशा गमा करण स्वहिकुण्डलवत् (२४१- १६)न्द्रियाधिारण त इन्द्रिया (४१३) आत्मत्वोपासना आत्मेति तूप राध्यपदशा धिरण गच्छन्ति दयन श्री ग्राहयति च (२००७-९) उपरध्यावरण नाभार उय (३१८) आत्माधिरण नात्मा अंतर्नित्य (३०११ २५) उभयलिमाधि न स्थाननोत्र त्वाच्च ताभ्य करण परस्याभयार (२११५००) आरम्भणावि तदन्यत्वमा मर्वत्र हि करण रम्भशशब्दा (२०३१३४) एकस्मिन्नमभवा नैम्मिनस दिभ्य धिारण ·4 Sri-Bbāsya in the Sūtra or Sutras Name of The initial in the the Adhi Sutra Adhikarana karana (३ . ९) कर्मानुस्मृति स एव तु कर्मानु शब्दविध्यविवरणस्मृतिशब्द विविभ्य (१५१) विज्ञासाधिकरण अथातो ब्रह्म जिज्ञामा (८ १८) निशाधिकरण निशि नेति चन्न (८ १४) परमपत्यधिरण तानि परे तथा ३ ( Sūtra or Sūtras Name of The initial the Adhi Sutra Adhikarana harana (३३५९ ६४) यथाश्रयभावाधि अनेषु यथा करण ध्रयभाव योगप्रत्युक्त्यषि एतेन योग करण प्रत्युक्त वरुणाधिारण तडितोधि वरुण सभवात् (०४ ८ ११) वायुक्यिाधि न वायुकिये करण पृथगुपदेशात् (३ ४ ३६ ३९) विधुराधिरण अन्तरा चापि तु तरे (२ ३ १९) वियदधिकरण न वियदश्रुते (१४१२) विरक्षणत्वाधि न विलक्षणत्वा करण (३ ३५६) शब्दादिभेदाधि नाना शब्दादि करण भेदात् (३३५१५२) शरीर मावाचि एक आत्मन करण (२५१३) शिष्टापरिग्रहाधि एतेन शिष्टापरि करण प्रहा (०४ १२) श्रेष्ठाणुत्वाधिकरण अणुश्च (१४ ११ १३) सत्योपसग्रहाधि न सस्योपसग्रहा करण दपि (१८.९) सर्वव्यारयानाधि एतेन सर्वे व्याख्याता १० ४१) परायताधिकरण परानु तच्छुत ५३८) पशुपत्यधिारण पत्युरसामञ्ज स्यात् (८ १४५) प्रतीकाधिकरण न प्रतीके न हि स ( १३० ३६) प्रयोजनवत्त्वाधि न प्रयाजनवत्त्वात् करण (४६४) प्राणाणुत्वाधि अणवथ करण (११ -१) प्राणाधिकरण अत एवं प्राण (४१३) प्राणोत्पत्त्यधि तथा प्राणा करण मनोवितरण तन्मन प्राण उत्तरात् (३४ १) मुक्तिफाधिरण एव मुकिला नियम दस्य... शरीरे भावात् । करण ·Appendix B An Alphabetical Index of the Sutras पृष्टम् पृष्ठम् अ ७१३ अंशो गाना. (२.३.१३) (३.४.८) (२.३.४२) (२.४.१०) (३.३.३३) (१.३.९) (४.१.१:) ७.१ ८८२ ६९३ (३.४.१२) ९४० (१.३.१८) ३६३ ९९१ १७ (४.४.२२) १०५९ अधिकाररूप अविकोप अधिष्टाना. अन्ययनमा. अनभिम० अनवम्बिते. अनारब्धका अनाविष्णु अनारति अनियमः अनियादि. अनुरते. अनुनापरि० भनुपपतेस्तु. अनुबन्धा. अनुष्टेयं. अनुस्मृते. अनुम्मृतेक्ष . ८८० ७८८ (३१.१२) (१.३.२१) ४३७ ७६२ ४४८ अरण. अक्षरपि. अक्षरमम्ब अमिहोग्रा. अग्न्यादिग. अज्ञाववदा महित्वानु भनंपु य. अवसरवं. भगवश्व अणुध अन एव च नि. अन एव च स० अत एव चामी. अन एव चानन्या. अत एव नोपमा. अत एव न देवना.. अत एवं प्राणः अत एव म. अतः प्रयोग अतथाय. अतस्विन. अतिदेशाच मनोनन्त. अतोन्यापि. अत्ता चराच. अथातो. अश्यत्वा अदृष्यानि. (२०४.१२) (१.३.२८) (१.२.१५ (३.४.२५) १०७ ८१७ ३८८ अनेन स० (२.२.२४) (३.२.३६) ३५३ (२.२.१८) (१.२.२८) (१.१.२०) (४.२.२) (२.२.८) (४.२.१९) (३.४.३९) ८८५ १.१५ (२.३.१६) ३६४ अन्तर उप० अन्तराचा अन्तरा भूत. अन्तरा वि. अन्तर्याम्प अन्तदत्त्व अन्तस्तद् अन्त्यावस्थित अन्यत्राभावा अन्यथात्व० अन्यथानुमिती अन्यथानुमे० अन्यमाचव्या. (४.१.१५) ६८९ २ (१.१.१) (१.२.२२) (२.३.५०) (२.१.२२) (२.२.३८) (१.१.२१) (२.२.३४) (२२.४) (३.३.६) (२.२.७) (२.१.१२) (१.३.११) ५७७ अधिकं तु.

·6 Sir-Bhasya पृप्रम् पृशम् भन्याधिष्ठि असार्वत्रिकी (३४१०) भन्याय तु. ५१८ अस्ति तु ७.7 (३१०४) (१४१८) (१३ १९) (३ ३ १५) (२०११) २९९ अस्मिनरय. अस्यैव चोप० अन्यार्थश्व प० अन्वयादि. अपरिप्र० अपि चैवमे १००४ (११..) (४०११) आ (११२३) (२००३) (१३ ४२) ८१३ आकाशस्त. आसशे चा. अपि सरा० अपि सप्त (०२०) (३ ११५) १३२० 6 १०२४ अपि स्मयत आकाशोथा. आचारद आतिवाहिका आत्महत आत्मगृहीति. आत्मनि ० आत्मशब्दाच आत्मा प्र० (१४२६) अपातो त. १.30 (२१८) (४३ १४) (१४२९) (४४१०) (१४२४) (१२८) (३ ३ १५) (४४३) १०.८ १०४७ आत्मेपि तूप (४१) ३८८ (१०३०) (२३५१) २६२ ८५१ ८१८ (३ २ १९) (३०१४) (४१) (१११३) (३३ ११) (३११०) (१४१) (२३ ११) (४११०) १०१८ आदराद. आदित्यादि. आध्यानायक आनन्दम आनन्दादय. आनर्थक्य. आनुमानित आप आप्रयाणा आभास एव० आमनन्ति चे. आत्वियमि० आरतिर आसीन स. आहचत भप्रतीका. अबाधाच अभाव बाद भभिन्योप. अभिमानि. भभिव्यक्तरि. भभिसच्या० अभ्युपग. मम्युवदन. अरूपव० अचिरादि० अमौकस्त्वा० अल्पश्रुत. अवस्थिति. अवस्थिते. अविमागे. भविमागो अविराध. अशुद्धमि० भश्मादिव. अश्रुतत्वा. असतते. असभवस्तु भसति प्र. असदिति. असत्यप ७१२ (२००५) (१४ २०) (४४४) (४ २ १५) (२३२४) १०५) (११०३) (३१) १३१ १०४० १०१० ७२९ ७९ ०९ (४ ११) (४१) (२०१६) ९८४ ८१५ ४३१ ७११ इतरपरा० इतरव्यपदे. इतरस्या. इतरेतरप्र. इतरे त्व. इतरेपा० इयदाम. (१३१७) (२ १२१) (४११४) (२ २ १८) (३ ३ १३) (२१०) (३ ३ ३४) ८५६ (१७) ७६७ ·Appendix B: Index of the Sūtras 7 पृष्ठम् पृष्ठम् Ciry ई क इक्षतिकर्म ईक्षतेर्ना (१.३.१२) (११.५) (१.३.४०) (२.२ ३५) उ ७३५ (१.४.२१) (२.३.२०) (१.२.४) (१४ १०) ७२७ कम्पनात् करणवच्चे कर्ता शाना कर्मकर्तृ० कल्पनोप० कामगारे कामाच ना. कामादीत. कान्यास्तु य. कारणत्वेन ४९७ ४३२ २९८ (१.३.१८) (२.२.१९) (२.२.३९) (१.१.१९) (३.३.३८) (१.४.१४) ५०६ १०२७ 0 कार्य बाद. उत्क्रमिप्य. उत्क्रान्तिग. उत्तरत्र उत्तराञ्चे. उत्तरोत्पा० उत्पत्यमं. उदामीना० उपदेशभे उपपत्तेय उपपनस्त. उपपूर्वम० उपमर्द च उपलब्धिव० उपसंहार उपसंहारो उपस्थिते. उपादानाद्वि. (१.१.२८) (३.२.३४) (३.३.३०) (३.४.४२) ८३३ ८७८ (३.३.१८) (४.३.९) १०२९ ०४१ कार्यात्याना. कार्यात्यये. कृतप्र० कृतात्यये. कृत्स्नप्रस० कृत्स्नभावा क्षत्रियत्वा ७८४ ७३८ (२.३.३६) (२.१.२४) (३.१८) (२.१.२६) (३.४.४७) (१.३.३४) ४६० ७३८ (३-३.४०) (२.३.३४) ((२.२.१५) (२.२.२२) (६६७ उभयथा च दो० २५८ (१.३.१४) (११.११) (३.३.०९) गतिशब्दाभ्या० गतिमामा. गतेरथवा गुणमाधार ६७४ ८२५ ८७७ ९०८ उभयव्यपदेशा० उभयथापिन उभयेपि हि. (२.२.११) (१.२.२१) गुणाद्वा लो. गुहां प्रवि० (१.२.११) ३४८ २५३ कवरेत.. (३.४.१५) गौणचेन्ना गौण्यसंभवाच्छ० गोण्यमंभवात. (२.३.३) ७०८ ए ९१४ (३.३.५१) (२.३.८) (२.१.३) (२.१.१३) (१.४.२९) (२.२.३२) ४९० एक आत्मन.. एतेन मा. एतेन यो एतेन शिष्टा. एतेन सर्वे एवं चात्मा० एवं मुक्ति एवमप्यु. ५७८ चक्षुरादि० चमसव० चरणादिति चराचरव्य चिति तन्मा. (२.४.९) (१४.८) (३.१.९) (२.३.१७) ७८७ ७१७ १०४३ . १०४४ छ (४.४.७) पे (३.४.५.) (३.३.०८) छदन्त उ. छन्दोभिधा. ऐहिकम. ९७३ ३१८ ·8 Sri-Bhasya पृष्टम् पृष्ठम् ७३१ २९३ १०५३ जगद्वाचि. (१४.१६) जगन्यापार (४.४.१७) जन्माद्यस्य (१.१०) जीवमुख्यप्राणलिशानेति चेत्त० (१४.१५) जीवमुन्यप्राणलिङ्गानेति चेनो १.१ ३२) ज्ञेयत्वाव० (१.४.४) ३२७ तद्गुणसार तद्धेनुव्य. तद्भुतस्य. ततो वि० तनिर्धार तनिष्टस्य तन्मनः प्राण तन्वभावे. नस्य च नि० तानि परे तुल्यं तु द. तृतीयशब्दा. तजोतस्त. त्रयाणामेव. त्र्यात्मरत्वा० (२.३.२९) (१.१ १५) (३.४.४०) (३ ४.६) (३.३.४१) (१.१.७) (४२.३) (०४.१३) (२.४ १४) (४.२.१४) (३. ४.९) (३.१.२१) (२.३.१०) (१.४.६) (३ १.२) ज्ञोत एव ७२४ ७६३ ज्योतिराद्यपि ज्योतिरुप ज्योतिर्दश ज्योतिश्ररणा. ज्योतिपि भा० ज्योतिपैके। (२.४.१३) (१.४.९) (१.३.४१) (११ २५) १००९ ९३८ ७१२ ४८७ (१.४.१३) ७७८ त द (२०४.१५) (२.१.११) ७१३ दर्शनाच्च त इन्द्रिया. तर्काप्रति तच्छुतेः तडिनोधि० तत्तु समन्वया० तत्पूर्वक तत्रापि त. तत्स्वाभाव्या. ५७७ ९३५ १०२३ ९३० १०३१ १०५७ 1८४४ दर्शयतश्च० दर्शयति च दर्शयति चाथो. (४.३.३) (१.१.४) (२.४.३) (३.१.१६) (३.१.२०) (३.४ २०) o ८१६ ४२१ दहर उत्तरेभ्य. दृश्यते तु तथा चैक ८०३ देवादिव. देयोगा० शुभ्वाद्याय द्वादशाह (४.११३) . (४.३.१२ (४.४.२०) (३.३.४ १३.३.२२ (३.२.१७) (१.३.१३) (२.१.६) (२.१.२५) (३.२.५) (१३.१) (४.४ १२) ध (३.२.३९) (१.३.८) (१.३ १५) (४.१८) न (२.१.३५) (२.२.४०) १०४८ ४८३ तथान्यप्रति तथा प्राणाः तदधिगम तदधीनत्वा० तदन्तरप्र० तदभाव तदभावो. तदभिध्यान तदनन्यत्व. तदव्यक्त तदापीते. तदुपर्यपि. तदोकोप्र० ८३७ ८.४ (३ १.१) (१.३.३७) (३.२.७) (२.३.१४) (२.१.१५) (३.२.२२) (४.०.८) (१.३.२५) (४.२०१६) धर्म जैमिनि. धर्मोपपत्तेश्च धृतेश्च म. ध्यानाच्च ४२९. ९८४ ७१४ ५८२ ८२३ ४४१ १०११ न कर्मावि० न च कर्तु.. नच कार्ये १०३१ ·Appendix B: Index of the Sūtras पृष्ठम् (२.२.३३) (१.२.२०) (३.४.४१) ६८९ ३६८ ६४९ पत्यादिश. पत्युरसा. पयोम्बुव० परं जैमिनि परमतः० परातुत पराभिध्या० परामर्श परिणामात् (१.३.४४) (२.२.३५) (२.२.२) (४३.११) (३.२.३०) (२.३.४०) ८२९ ९८२ (३.१.१८) (४.१.४) (२.१.३२) (२.२.२९) (१.१.३०) ७४० ८०२ ३२२ परेण च श० (३.४.१८) (१.४.२५) (३.३.५०) (३.४.२३) (२.३.३१) (३.३.२४) ८४९ (३.३.७) (२.४.८) (३.३.२१) (२.३.१) (२.१.४) (१.४.११) (३.३.४९) ९५० ७३३ ८६७ ९३१ ८६५ ५०१ ८२८ नच पर्या नच स्मार्तम न चाधिका० तु दृष्टा० न तृतीये. न प्रतीके. न प्रयोज. न भावोनु० न वस्तुरा नवा तत्सक नवा प्रक न वायुक्रिये. न वा विशे० न वियद० न विलक्षण न संख्योप० न सामान्या न स्थानतो. नाणुरत. नातिविरे. नात्मा श्रुते. नाना शब्दा. नानुमानम० नाभाव उ० नाविशेषात् नासतोट. नित्यमेव. नित्योपल. नियमान निर्मातारं. निशि नेति. नेतरोनु. नेकस्मिन्दः नैसस्मिन्न. नोपमर्दैनातः ८०८ ७२८ (२.२.५) (३.२०४०) (३.२.२८) (३ ३.४४) (२.३.२८) (२.३.१२) (१.२.१०) ७३१ ७१३ ७१८ (२.३.२२) (३.१.२३) (२.३.१८) (३.३.५६) (१.३.३) (२.२.२७) (३.४.१३) पारिप्लवा० पुंस्त्यादिव. पुरुषविद्या. पुरुषार्थी पुरुषाश्मव० पूर्व तु बा० पूर्वपद्रा पूर्वविक्र० पृथगुपदेशान् पृथिवी प्रकरणाच प्ररणात् प्रशव० प्रसाशादिवच्चा० प्राशादिवतु. प्रकाशाध्यव० प्रकृतिश्च० प्रतैता. प्रतिशवि० प्रतिज्ञासि० प्रतिज्ञाहा. प्रतिषेधाच प्रतिषेधादिति प्रतिसंख्या प्रत्यक्षोप. ८९५ ८२४ ६८० ९४१ ७४७ (३.२.२४) (२.३ ४५) (३.२.२५) (१.४.२३) (२.२.२१) (२.२.१३) (२-३-३२) (३.४.७) ७३४ ८२१ २५५ ८०० (१.४.२०) १०१३ २९५ (४.२.१८) (१.१.१५) (४.२६) (२.२.३१) (४.२.१०) १.०५ (३.२.२९) (४-२.१२) (२.२.२१) (४०४.१८) ६८५ १००४ १०५५ ७८० प प्रयमे श्र० प्रदानवदे० पचवृत्ति पटपच २ १०५० र ...(२.१.१९) । प्रदीप ·raat पृष्ठम् पृष्ठम् ७५२ प्रदेशभे० प्रसिद्धेश्व प्राणगतेश्व प्राणस्तथा० प्राणादयो. प्रियशिर० (२.३.५२) (१.३.१६) (३.१.३) (१.१.२९) (१.४.१२) (३.३.१२) ३२१ ५०४ महदूच मामादि भौ० मान्नवर्णिक० मायामानं० मुक्तः प्रतिज्ञानात् मुक्कोपसृप्य. मुग्धेस० मौनवदित. (१.४.७) (२.४.१८) (११.१६) (३.२.३) (४.६.२) (१.३.२) (३.२.१०) (३.४.४८) ७७१ २९४ ८०१ १०३७ फलमत उप० (३.२.३७) ९७२ ब बहिस्तूभ. बुद्धयर्थः पादवत् (३.४.४३) (३.२.३२) ९८६ ७४० ब्रह्मदृष्टि ब्राह्मेण जै० ८३२ ९८३ १०४२ (४.१.११) (२.३.३९) (२.१.२०) (४.१.१८) (४.४.५) भ भाक्तं वाना भाव जैमि० भावं तु बा. भावशब्दाच भावे चोप० ७८३ १०४८ यत्रैकाग्र यथा च त० यथा च प्रा० यदेव वि० यावदधिः यावदात्मक यावद्विका योगिनः प्र० योनिश्च हि. योनेः शरीरम् ६२५ ९९३ ८७९ ७३२ ७११ १०१६ (३.१.७) (४.४.११) (१.३.३२) (३.४.२२) (२.१.१६) (४.४.१४) (१.१.२७) भाये जानद्वत् ९४९ ६२१ १०५० ३१९ १००० (२.३.३०) (२.३.५) (४.२.२०) (१.४.२८) (३.१.२७) र (२.२.१) (४.२.१५) (२.२.१४) (१.२.२४) (३.१.२६) १०१२ ३९७ ९१८ २९८ रचनानु० रश्म्यनुसारी रूपादिम० स्पोपन्यासाच्च रेतः सिग्योगोथ भूतादिपाद. भूदेषु तच्छुतेः भूमा संप्रसा भूम्नः ऋतु भेदव्यपदेशाच्च भेदव्यपदेशाचान्यः भेदव्यपदेशात् भेदश्रुते. भेदादिति भेदानेति. भोवत्रापत्ते. भोगमात्र. भोगेन वि. ९०४ (१.३.७) (३.३.५५) (१.११८) (१.१.२२) (१.३.४) (२.४.१६) (३.२.१२) (३.३.२) (२.१.१४) (४ ४.२१) (४.१.१९) म लिङ्गभूय. लिङ्गाच लोकवत्तु० (३.३.४३) (४.१.२) (२.२.३३) च ८११ ८४३ ५७८ १०५९ ९९४ ४८५ ५२० १०२० मध्वादिष्व. मन्त्रवर्णात् मन्त्रादिव० वदतीति वाक्यान्वयात् वामनसि० वायुमब्दा० विकरण. विकल्पोवि० विकारश. विकाराव. (१.४.१९) (४.२.१) (४.३.२) (२.१.३१) (३.३.५५) (१.१.१४) (१.४.१९) ४५१ ७४६ ११८ (२.३.४३) (३.३.५४) (२.२.१०) महहीर्षक: १.५६ ·Appendix B: Index of the Sutras 11 पृष्टम् पृष्ठम् विज्ञानादि. विद्याकर्म० (२.२.४१) (३.१.१५) शाखदष्टचा शानयोनि (१.१.३१) ३२५ २०० ९२७ विद्येव तु. विधिर्वा धा० (३.४.२०) (२.३.१५) (३.३.६०) (१.३.३३) सुगस्य त शेपत्वात्पु० श्रवणाध्य. ७१६ ६९८ ६५८ ९३१ २५८ ८३७ श्रुतत्वाच श्रुतेस्तु श० श्रुतोपनि श्रुत्यादिव. श्रेष्ठश्च (१.३.३८) १.१.१२ ३.२.३० (२.१.२७) (१.२.१५) (३.३.४५) (२.४.७) १०३४ (२.२.९) (३.४.११) (१.३.२५) (१.२.२) (४.३.१५) (१.२०२३) (१.२.१२) (३.४.३८) (४.३.७) (३.४.३२) (३.२.२०) (३.३.२५) ९६१ १०२७ (३.२.१) विपर्यये० विप्रतिषेधाच विप्रतिषेधाचा. विभागः श० विरोधः क. विवक्षित विशेष च. विशेषणभेदन्य० विशेषणाच विशेपानु विशेषितत्वाय विहितत्वा० वृद्धिहास. बधार्थ वैद्युतैनव० वैधाच. वैशेष्यातु० वैवानरः सा० वैषम्यने व्यतिरेक्स्त व्यतिरेका. व्यतिरेको व्यतिहारो व्यपदेशा. च्याप्तेश्च स. ८.६ १०४५ ८५१ ८१९ ८०० ८६९ १०२६ स एव तु संकल्पादेव. संज्ञात संज्ञामूर्ति संध्ये सरिरा० संपतेरिति संपयावि० संबन्धादे० संभृतियु. संभोगप्रा० संयमने. संस्कारप० सत्त्वाचापरस्य (३.३.८) (२०४.१५) (३.२.१) (१.२.३२) (४.४.१) (३.३.२०) (३.३.२३) (१.२.८) (३.१.१३) (१.३.३६) (२.१.१७) (२.४.४) १०३५ ८५४ ८६६ (२.२.२८) (२.४.१९) (१.२.२५) (२.१.३४) (३.३.५२) (२.२.३) (२.३.२५) (३.३.३६) (२.३.३५) (३.३.९) ९१५ ७८९ ७३० ८९० सप्त गते (२.२.१२) शक्तिविपर्ययान् (२.३.३७) (१.३.२५) शब्द इति. ४४६ समन्वार समवाया. समाति समाध्यभावाच्च समान एवं० समाननाम० समाना चा. समाहारान् रामुदाय (२.३.३०) (३.३.१९) (१.३.२९) (४.२.५) ९५८ १००१ शब्दविशेषात् शब्दश्वातो. शब्दादिभ्यो शब्दादेव प्रमितः शन्देभ्यः शमदमाशु० (१.२.२५) (१.३.२३) ७१० सर्वत्र प्र. (२.२०१५) (१.२.१) (२.१.३०) ३३१ (३.४.२७) सर्वयानु.

·12 Sri-Bhasya पृष्ठम् पृष्ठम् सर्वथापि० स्थानादिव्या स्थित्यदनाभ्या च (१.२.१४) ६४२ (३.४.३४) (२.१.३६) (३.३.१) (३.४.२८) (३.४.२६) (३.३.१०) (२.१.३०) स्मरन्ति च ८५२ स्मयतेच स्मयतेपि च लोके स्मर्यमाणम. १२.३.४६ ३.१.१४ ४.१.१० (४.२.१३) (३.१.१९) (१.२.२१) १.२.६ १.३.३९ ४.३.१० स्मृतेश्च ८७५ सर्वधर्मो० सर्ववेदा. सर्वानानु० सर्वापेक्षा सर्वाभेदा. वोपेता. सहकारि० सहकार्य सापराये. साक्षाच्चोभ० साक्षादप्य साच प्रशासनात् सामान्यात सामीप्यातु० सुकृतदु० सुखविशिष्टा मुघुप्त्युत्का० सूक्ष्मं तु तद० सूक्ष्म प्रमा० सूचकश्च० सैव हि स. सोध्यक्षे त. स्तुतयेनु० स्तुतिमान स्थानविशे० स्मृत्यनव० स्थाच्चैकस्य. स्वपक्षदो० ७०९ ४१४ ८३१ १०२८ ७८८ ३५५ (२.३.४) (२.१.१० १२.१.२९ (२.३.२३) (२.३.२१) (३.३.२५) (१.४.२५) (१०२.०९) (१.३.१०) (३.२.३१) (४.३.८) (३.१.११) (१.२.१५) (३.३.४३) (१.४.२) (४.२.९) (३.२.६) (३.३.३५) (४.२.४) (३.४.१४) (३.४.२१) स्वशब्दोन्मा० स्वात्मना चो स्वाध्यायस्य स्वाप्ययसं. स्वाप्ययात स्वामिन फ० ७२७ ८४३ १०५१ ४८२ (४४.१६) (१.१.१०) (३.४.४४) ८०३ ९९९ हस्तादय० हानौ तूपा. (२.४.५) (३.३.२६) (१.३.२४) ९४८ हृद्यपेक्ष० हेयत्वाव. ८७२ ४४० २५५ ८३२ ·Appendix c Index of Quotations श्रीभाष्ये प्रसङ्गादुद्धृतानां श्रुतिस्मृतिसूत्रपुराणादिवाक्यानां वर्णानुक्रमेण सूचीपत्रम् । (१) प्रथमो भागः (पृ. १-२४७) (२) द्वितीयो भागः (पृ. २४८-७०६) (३) तृतीयो भागः (पृ. ७०७.१०६१)] पृष्ठम् अंशो नाना (त्र. सू.) (३) ८२८ अकृत्लो (वृ.)(१) १५ अक्षय्यं ह वै (आ. श्री. सू.) (१) १८७ अक्षरं तत्परं ब्रह्म (वि. पु)(१) १०४ अक्षरं तमसि (सुबालो०)(ना.) (१) १५१, १७५ (२) ४८४, ५४२, ५४८ अक्षरात्परतः (मु.) (२) ३७०, ३७२, ४१२ (३) ८३३, ८३५ अमये पथि (तै. सं.) (२) २८२ अमिमन्न (ते. बा.) (२) ४४५ अग्निोतिरहः (गीता) (३) ८८२, १०१६ अग्निर्मूर्धा (मु.) (२) ३७८, ३८३ अनिवग्भूित्वा (ऐ. आ.) (२)५६६ अग्नि होतं (ता. बा.) (३) ८८४ अप्रिलोक...(को.) (३) १०२५ ममिहोत्रादि (व. सू.)(१) १९ ममेरापः (तै०)(२) २५० (३)७१२,७१३ ममेरुद्धज्वलन (व० सू.) (२) ६६४ भप्रायो न (वृ.)(३) ८९९ अगुष्ठमात्रः (का०) (२) ४३९, ४६५-४६० (श्वे.)४३९ अचेतना परा-(परमसं ) (२)६९८ अजरोऽमृतो (वृ०) (२) ४७५ अजामेकां-(ते. आ., ना०) (१) १७३; (श्वे.) (२) १९४, ४९६, ५०१, ५४१ भजायमानो-(ते. आ.) (२) ३०६, ३९४, पृधम् अजो होको-(ते. आ०, ना, श्वे.) (१: १७३ (२) ४९४, ४९६, ५०१ अज्ञानं चेतिरस्कुर्यात्-(नाथमुनि)(१) १२५ अणीयान्नीहेर्वा-(छा०) (२) ३४२ अणोरणीयान् (का०)(२) ४८९, ४९६ (ना.) अण्डज जीवजम् (छा०) (३) ७९१ अतः प्रत्यक्ष (आ. सि.) (१)८१ अतस्तस्यात्र (भाष्यकार)(१) १४४ अतीतसर्वावरणो (वि. पु.) (१) १०१, ११७ अतोऽन्यदार्तम् (०)(३) ८८, ८८९ अतो यथार्थम् (भाप्यकार) (१) १४४ अतो वै खल (छा.)(३) ७९५ अतोऽस्मि लोके...(गीता) (१)८०, १०१ अतोऽहमयो...(१)६३ अत्यन पश्यति (छा०)(३) ९१९ अन ब्रह्म समश्नुते (वृ.)(३) १००३ अत्रायं पुरुषः (वृ.)(१)६५ अव समवलीयन्ते (वृ.) (३) १००६ अथ सल ऋतुमयः(छा०)(२)३३१ (श.वा) ३४३ (३)८६३ अथ राल प्राण (को.) (२) ३२५, ३३४ अय तत सर्वं (छा०) (२)४५३ अथ तत ऊर्ध्वमुदत्य (छा०) (२) ४५३, ४९९ अथ तस्य मय ()(१)२४, ५९ (३)८०३ अथ नामधेय (बृ.)(३) ८२२, ८२६ अथ परा (मु.)(१) २३, ८९ (२) २६९, ३७४ (३) ८८३ अथ मत्यों (का., बु) (३) १०.२, १.०४ । अथ मुनि. (वृ.) (३) ९६९ अंजो नित्यः (का०)(३) ७२० भजोऽपि सन् (गीता)(२) ३०६, ३९४ ·14 Sri-Bhasya अथ य आत्मा (छा०)(२)४२९ (३)८३० अथ य इमे (छा०) (३) ७८२, ४९१ अथ य इह कपूय (छा०) (३) ७८५ अथ य इहात्मानमनु (छा०)(२) ४२२, ४२६ (३)८९८ अथ य एतदेवं (छा०)(२) ३९० अय य एतदक्षरं (बृ.) (२) ४१६ अथ य एष संप्रसादः (छा०)(२)४३१, ४३३ अथ यत्रान्यत्पश्यति (छा०) (२) ३९५ अथ यत्रैतत्सुप्त (छा०) (३) ८०४ अथ यतदस्माच्छरीरात् (छा०) (३) १०१२ अथ यत्तदाकाशमनु (छा०)(२) ४३४ अथ यदतः परो दिवो (छा०) (२) ३१६-७, ४६९,४९५ अथ यदा सुपुप्तो भवति (छा०)(३)८०५ अय यदिदमस्मिन्ब्रह्मपुरे (छा०) (२) ४२१ (३) ८९५ अथ यदु चैवास्मिन् (छा०) (३) १०१८ अथ येऽन्यथातो विदु (छा०) (२) ४०९ अथ यो दक्षिणे (म. ना.) (३) १०१५ अथ योऽन्यां (बृ.)(१) २९ (३) ९८१ अथ यो वेदेदं (छा०) (१)६५ (२) ४३४ पृष्ठम् अथ हेमा देवताः (को) (३) ८५४ अथ हैन गार्हपत्यो (छा०)(२) ३५६ अथ हैनं वागुवाच (छा०, बृ.)(३) ८५४ अथाकामयमानो (बृ.) (३) १००६-७ अथात आत्मादेशः (छा.) (२)४११ अथात आदेशो नेति (वृ) (३) ८२०, ८२५ अथातो धर्म (जै. सू०) (१)४ अथातोऽहंकारादेशः (छा०)(२) ४१० अथानन्दान्मुदः (वृ.)(१) १४५ (३)८०० अथास्मिन्प्राण (कौ.)(२) २५७,५१७, ५१९ अथेतरे दुःखमेवापियन्ति (श्वे.)(३) ८३५ अथैतमेवाध्वानं (छा.)(३) ७९४, १०१५ अथैनयोः पयो (छा.)(३) ७९२ अथैतैरेव रश्मिभि-(छा ) (३) १०१२, १०१३, १०१८ अदितिः पाशानिति-(३) १०३१ अदृश्यत्वादिगुणको (ब्र. सू०)(२) ३९६,४३८ अदृष्टो द्रष्टा (वृ.) (२) ३६८, ३७०, ४२९ अद्भिः परिदधति (छा.) (३) ८६२ अद्भयः पृथिवी (ते.) (२) २५८ (३) ७१३ अद्भयः संभूतो हिरण्यगर्भो (ना.) (३) ८३४ अधस्वात्समिधं धारयेत् (३) ९४७ अधिकं तु भेदनिर्देशात् (ब्र. सू) (१) ११७ (२) ६१४ (३) ७४३, ९३३, ९७९, १०४२ अधिकोपदेशात् (ब्र. सू.) (३) ९७९, १०४२ अधिष्ठान तथा (गीता) (२)४८० (३) ७३५ अधीता भगवन्वेदाः (प. सं.) (२) अधीहि भगवो ब्रह्म (ते.) (१) १९४ अध्यात्मयोगाधिगमेन (का.) (२) ३४८, अनन्तश्चात्मा-(श्वे.)(२)४९२ अनश्नन्नन्यो (श्वे., मु.) (२)५६९ अनात्मन्यात्म (पराशर)(१) ८१ अनादिनिधना धेषा (म. स्मृ.) (२) ४४७ अनादिमायया सुप्तो (गौ. पा.)(१) २७, १५२ अनाद्यनन्तं महतः परं (का.) (२) ४८५ अनारतिः शब्दात् (व्र, सू.) (१)४ अनाशी परमार्यच (वि. पु.) (१) १६२ अथ यो हैतानानन्तानुपासते (बृ.) (३) ७५८ अथ रथान्थयोगान् (वृ.)(१) १४५ (३) ८००-१, १०४९ अथर्वाङ्गिरसः पुच्छ (तै.) (२) २६६ अथ शान्तान् (बृ.) (१) १४५ (३) ८००-१,१०४९ भय सोऽभयं गतो (ते.)(१) २८, ९९ (३) ८०३, १०५६ अथ स्वप्ने पुरुषं (प.) (३) ८०४ अथ ह य एवायं मुख्यप्राणः (छा०) (३)७६१, ७०. ४८८ ८४७, अथ ह शौनकं च कायं (छा.) (२) ४६०, + अथ हास्य वेदमुपशृण्वतः (२)४६३ अथ हेममासन्य प्राणमूचुः (बृ.) (३) ८४८, ८५० ·Appendix C: Index of Quotations 15 पृष्टम् अनाथमी न (दक्षस्मृ.) (३) ९६२ अनीशया शोचति (श्वे., मु.) (२) ५६८ अनीशश्चात्मा बध्यते (श्वे.) (२) ४९२, पृष्टम् अन्योऽन्तर भात्मा प्राणमयः (ते.)(३) ८५९ अन्योऽन्तर आत्मा मनोमयः (ते.)(३) ८५९ अन्योऽन्तर आत्मा विज्ञानमयः (ते.) (१)६६ (२) २५० अप एव समर्जादौ (म. स्मृ.)(२)४५०,५५०, ५५६, ६१८ अपः प्रणयति (ते. व्रा.) (३)७८१ अपक्षयविनाशाभ्यां (वि.पु.) (१) १०३ अप पुनर्मुत्यु जयति (बृ.) (३) १००६, १००८ अपरा, ऋग्वेदो यजुर्वेदः (मु.) (२)३७४ अपरेयमितस्त्वन्यां (गीता) (१) १७३ (२) ४८४ अनुपपत्तेस्तु न शारीरः (व. सू.) (३) ९३२ अनु म एतां भगवो देवतां (छा.) (१) १५ (२)४५८ (३) ९७८ अनुविद्य विजानाति (छा०) (१) १४ अतेन हि प्रत्यूढाः (छा०)(१) २७, १२५, १५० (२) ४२७ अनेन जीवनात्मना-(छा०) (१) १५३, १६५, १७७ (२) २५९, २६३, २०१, २८४, ३२५, ४४२, ४७१, ५११, ५३२, ५८८,५८९, १०८, ६१२ (३) ७५, ७६९,८१३, ८२७, १००१ अन्तः प्रविष्टः शास्ता (ते. आ.) (१) ११५, १६६, १७५ (२) २५९, २८५, ३२५, ३६६,५११, ५३३ (३) ७४०, १०४१ अन्तः शरीरे--(सुवालो)(२) ३६७ अन्तर्बहिश्च तत्सर्वे (ना.) (२) २५९ (३) ८३६, ९०७ अन्तवदेवास्य तद्भवति (बृ.) (१) ६,९ (२) ४१६ अन्धो भविष्यसि (छा.)(३) ९२२ अन्न ब्रह्मति (०)(२) ३०० अन्नमयं हि सौम्य मनः (छा०)(३) ७७३ अन्नमस्ति त्रेधा विधीयते (छा०) (३) ७७२, ७७३, ७७४ अनात्प्राणो (मु०)(२) ३७४ अनादै प्रजाः प्रजायन्ते (ते.) (२) २६६, २७० अन्यत्र धर्मादन्यत्रा (का.) (१) २२३ (२) ,अपसदसौ मोक्ष (१) ६३ भाहतपाप्मा (छा., ना.) (१) १६५, १८२ (२) ३०३ (सुबालो) ५४५, ५६९,५७३ (सुवालो) ६२८, ६३८ (३) ८१०, ९०३,९१७ भाहते पापकृत्यां (छा.) (२) ३५७ अपाण्पिादो जवनो (श्वे., मु.)(२) ३६५, ५६९,५७१,५३९ अपाहर त्वं शूद्र (छा.) (२) ४५९ अपि तु वाक्यशेपः स्यात् (जै. सू.) (३)८७५ अपीतौ तद्वत्मसात् (ब्र. सू.)(२)६३१ अप्रनय॑मवितेय (मनु.)(१)५४३ अपाणो ह्यमनाः शुनः (मु.) (१) २२२ (२) ३३२, ३३४, ३७८,५६९ अन्नं भूत्वा मेघो (छा.) (३) ७९४ अभयं नितीर्पतां पार (का.)(२) ३५० अभयं वै ब्रह्म भाति (बृ.) (३) ८९६ अभिमानिन्यपदेशस्तु (न. सू.)(३) ७६३ अभिसमादृत्य कुटुम्ने (छा. (३) ९७१ ममेदव्यापिनो वायोस्तथा (वि.पु.) (१) २६ अभ्युपगमेऽप्यर्थाभावात् (७. सू.) (२) ७६ अमुष्मादादित्यात्प्रतायन्ते (छा.) (३) १०१३ अमूलमनायारा इमाः (सुबालो) (२) ३६६ अमृतत्यस्य तु नाशास्ति (वृ.) (२) ५२२, ५२३, ५२७ अमृतस्य पर सेतु (श्वे.)(३) ८३० ४८८ अन्यत्र भूतागल्याच्च (का.) (१) २२३ (२) अन्यदेव तद्विदिनान (के.) (१) २२५ अन्यत्रवतरं कल्याणतरं (बृ.) (३) १००५ अन्यूनचाप्यारद्धिश्च (वि. पु.) (३) ८१७ भन्योऽन्तर भात्मानन्दमयः (ते.) (२) २६४, २६५, २६८, २९०, ५०९ (३) ८५९ ·16 Sri-Bhasya पष्ठम् अव्यथितो न (बृ)(३) ८९९ अशब्दमरपर्शम् (का) (२) ३३९, ४८५, . पृष्ठम् अमृतस्यैप सेतु (म)(२) ३९३ (३) ८३०, ८३३ अमृतो हिरण्मय (तै) (२) ३३३ अमौनं च मौन च निर्विद्य ()(३) ९७० अय लोको नास्ति (का) (३)७८९ अय वाव लोको (श ब्रा) (३) ९१३, ९१७ अय सोऽग्नि (तै सं ) (२) ४४८ अयमनिश्वानरो ()(२) ३७९ अयमात्मा ब्रह्मा (वृ) (१) १०, २२५, २३५, २४४ (२) ६२६ (३) ७४४, ७४५, ७४८, १०४१ अरण्यमियाततो न पुनरेयात् (छा )(३) ९६३ अरा इव स्थनाभौ (मु)(२) ३९२ भरणथैकहायिन्या (तै सं ) (२) २८० अरुन्मुखान्यतीन् (को) (२) ३२५ अर्थस्वरूप पश्यन्तो (वि पु)(१)२१ अर्चनीयश्च सेव्यश्च (म भा)(२)७०२ अर्चिपमभिसंभवन्ति (वृ) (३) १०१७ अर्चिपोऽह (छा , वृ) (३) १०१८, १०१९, १०२१,१०२३ अर्थेभ्यश्च पर मन (का) (२)४७६ अर्थेकत्वे द्रव्यगुणयो (जै सू)(२) २८० अर्वाग्बिलश्चमस ()(२) ४९५ अवकीर्णिपशुश्र (जै सू.)(३) ९६४ अवस्थितेरिति काशकत्ल (बस) (२) ६२९ (३) ९३३, १०४१ अवान्तरतपानाम वेदाचार्य (म भा)(२)७.३ अविज्ञात विजानता (के)(१) २४, ९५ अविद्यया मृत्यु तीत्वा ( ईशा) (१) २१ अविद्याकर्मससान्या (वि पु)(१) १०१,११५, १२३ अविद्यान्तर्गता सर्वे (विष्णुधर्म)(१)१०७ अविद्यायोगतश्चात्मा (आ सि )(१)८१ अव्यक्त पुरुषे ब्रह्मन् (म भा)(२) ५४२ अन्यतमक्षरे लीयते (सुबालो) (२) ५४२, ५७७ (ना) (१) १५१, १७५ (२) ४१४, ४८४,५४८ अन्यक्तादिविशे (म भा) (२) ५५१ अशरीर वाव (छा)(१) २२२ (२) २६३, ३०१, ४३३, ५७९ (३)८७७, १०४७ अशरीर शरीरेषु (का) (१) २२२ (२) ५७१, ५७५ अशीर्यों न हि शीर्यते (वृ)(३) ८९९ अब इव रोमाणि विधूय (छा ) (२) ४७० (३) ८७२, ८७६, १००४, १०३२ अश्वपति केश्य (छा )(३) १३४ अश्वपति भगवन्तोऽय केकय (छा) (२) ३८१ अष्टव ब्राह्मणमुपनयीत (१)४ अष्टौ ग्रहा (वृ) (३) ७५७ असंततेश्चान्यतिकर (व्र सू) (३) ७४७ असङ्गो न हि (ब्र) (३)८९९ असङ्गो ह्यय पुरुप ()(१) २२० असत्यमप्रतिष्ठ (गीता)(३) ७४२ अमदिति येन (व्र सू)(२) ५८२, ६३१ असदेवेदमन (छा)(२) ५०६, ५१०, ६२३ ६२४ असद्वा इदमन (तै )(२) ५०८, ५०९, ६२३ (श वा )(३) ७५३, ७५४, ९०८ असनेव स भवति (ते )(१) ९५ (२) २६६ असौ वा आदित्यो देवमधु (छा । (२) ४५०, असौ वै लोकोऽग्नि (छा)(२) ३८३ अस्ति ब्रह्मेति चेद्वेद (छा) (१) ९५ (२) अस्ति भगवो वाचो (छा ) (२) ३९९ अस्ति भगवो नाम्नो (छा) (२) ३९९ अस्ति हि मध्वादिषु (वृत्तिकार)(२) ४५४ अस्थूलमनण्वह्रस्वम् (वृ) (१) ३२ (२) ३०२, ४११ (३)८८२ अस्माच्छरीरात्समुत्याय (छा ) (२)५३२ (२) १.३३, १०४८ ·Appendix C:Index of Quotations 17 पृष्टम् अस्मान्मायी सृजते (श्वे.) (१) १५२, १७२ (२) ४९२, ४९७, ४९८, ५३५, ५४३, ५५२, १२८ अस्मिन्कामाः समाहिताः (छा.) (२) ४२५ अस्य लोरस्य का गनिः (छा.)(२) ३०१ अम्य सोम्य पुरुषस्य (छा.)(३) ९९६ अहं कक्षीवापिविप्रः (वृ.) (२) ३२६ अहंकार इनीयं गे (गीता) (१) १७३ (२) पृष्ठम् आकाशमेकं हि यथा (या. स्मृ) (३) ८१८, ८१९ साराशाद्वायुः (तै) (२) २५८ आमामाद्वायुम् (छा.)(३) ५९४ आकाशो ह वै नामरूप (छा.) (२) ३१२, ४७०, ४७१ (३)८४ आमाशो ह्येवेभ्यो ज्यायान् (छा) (२) ३०९ आख्यानानि शंसति (३) ९५० आगमोत्थं (पराशर)(२) ३७४ आचारहीनं न पुनन्ति वेदाः (वसिष्ठस्मृ.) (३) ४८४ ७८८ आचार्यकुलादिमधोत्य (छा.)(३) ९३५ आचार्यस्तु ते गति वक्ता (छा.) (२) ३५८, अहंकारविमूटात्मा (गीता) (३) ७३६ अहे कृत्स्नस्य जगतः (गीता) (१) ८०, १०० (२) ४८४, ५५६ अहं तु ते तद्वक्ष्यामि (छा.) (२) ३५९ अहं बीरप्रदः पिता (गीता)(१) ८० सदगुद्या परागन (भाप्यकार) (१) ६२ अहं वै त्वमसि भगवो (जावालो) (१) ३० (३) ८९२, ९८१ अहं वैवानरो भूत्या (गीता)(२) ३१८, ३८६ अहंश्रेयसे विवदमानाः (वृ.)(३) ८५४ अहं सर्वस्य प्रभवः (गीता) (२) ५५६ (३) ७४२ अहं हि सर्वज्ञानां (गीता) (२) ५५९ (३) भाचार्यादैव विद्या (छा) (२) ३५९ आजहारेमा: गृहानेनैव (छा ) (२) ४५६, ८४० अमविनाशश्वेत् (भाष्यकार) (१)६३ अहमों न चेदात्मा (भाप्यकार) (१) ६२ अह्मात्मा गुडाकेश (गीता)(१)२६,८०, १२४ अहमेव च संवामि (छा.)(१) ७९ अहमेवावलात् (छा.)(२)४०१, ४१० अहमेवेदं सर्वम् (छा.) (२) ४०१ महरगच्छन्त्य (छा.) (२) ४२५ अहिकुण्डलवत् (३) ८२५ आ आकाश एव तदोतं (वृ.) (२)४१३ आमाशं प्रत्यस्तै यान्ति (छा.) (२) ३०९, आत्मन आकाशः (छा.) (२) ४११ आत्मतः प्राणः (छा.) (२) ४०४, ४१० आत्मन आकाशः संभूतः (ते.) (२) ३११, ३१४ आत्मनस्तु कामाय पतिः (सबै प्रियं) (पृ.) (२) ५२१, ५२६, ५२५, ५२८ आत्मनि सल्वरे दृष्टे (बृ.) (२) ५३३, ६१४ आत्मनो ब्रह्मणो मेदं (वि.पु.)(१)२६, १२३ आत्मनो वा अरे (वृ.) (२) ५२४ आत्मप्रमाणान्येतानि (म. भा.) (२)७०५ आत्मभावं नयत्येनं (वि. पु.)(१) ११८ आत्मानं रथिन विधि (का.)(३) १५०, ४७८, ४८०,४९०, ५०० • (३) ८५० आत्मानमेव लोकमुपासांत (वृ.) (१) १४, २९०, २४ आत्मानमेवेन (डा.) (२) ३७९, ३८४ (३) ९९,.. बामा नपाः (ना.) (१)१८० आन द अंडारा (.) (2) १४..: १८.,. (:).. आशशः परायणम् (छा)(२) ३०९ भामाशमिन्द्रियेग्विन्द्रियाणि (सुवालो) (2) ५४८ .

·18 Sri-Bhasya पृष्ठम् आ ब्रह्मभुवनालोका (गीता) (३) १०२९, १०६० आब्रह्मस्तम्बपर्यन्ताः (शौनक) (विष्णुधर्म) (१) १०७ आभास एव च (व. सू.) (३) ७५२ आभिर्मुद्रितदेहस्तु (कापालाः) (२) ६९० आरण्यकं च वेदेभ्य. (म. भा)(२) ७०१ आरम्भणसंशोलन (वाक्यकार)(१) २० भाराप्रमात्रो हावरोऽपि दृष्ट. (श्वे)(३) ७२९ आरुढो नैष्ठिकं धर्मे (अविस्मृ )(३) ९६४ आ धर्मोपदेशं च (मनु.) (२) ५७७ आविः संनिहितम् (मु)(२) ३७७ आविध्य मतिमन्धान (म भा.) (२)७०१ आविर्भावतिरोभाव (वि.पु)(१) १०५ आवृतिरसकृदुपदेशात् (ब्र. सू) (१) १५ (३) ९५३ आसीदिदं तमोभूनम् (मनुस्मृ) (२) ४५०, पृष्ठम् आत्मा वा इदमेक (2.) (१) ३५, २१४ (२) २५८, ३०५, ३०९, ३१०, ३१४, ५६८, ६१७, ६३४ (३) ७५४, ८५९, १०५४ आत्मेति तूपगच्छन्ति (ब. सू) (१) ३०, १७२ (३)८९३, ९१४ आत्मेत्येव तु (वाक्यकार)(१) ३०, १७२ मात्मेत्येवोपासीत (बृ.)(१) १५, २९, २२० (२) ५१० (३) ९८१ आत्मेन्द्रियमनोयुक्तं (का.) (१) २२४ भात्मक एव (वृ.) (२) ६३४ भात्मैवेदं सर्वम् (छा., नृ. ता.) (२) ३९८, ४११, ६१४ (३) ८२७, ८३६ भादित्यवर्ण तमसस्तु पारे (ते. आ.) (२) ३२० मादित्यश्चक्षुर्भूत्वा (ऐ. आ.)(२) ५६६ आदिसर्गमहं (पौराणिकाः) (२) ४५१ आदौ वेदमयी दिव्या (म. स्मृ.) (२) ४४७ भानन्दं ब्रह्मणो विद्वान् (ते.) (१) ९४, ९५ (२) २९७, २९९ (३) ७३२, ८१६, ९३७ आनन्दमयमात्मान (तै.) (२)3.. आनन्दमयोऽभ्यामात् (व्र.सू.) (२) ४०९ आनन्दादयः प्रधानस्य (व. सू)(१) १२० आनन्दाद्वथैव सल्विमानि (ते.) (२) ३३६ आनन्दोऽजरोऽमृतः (को) (२) ३२२, ३२३, ३२४ आनन्दो ब्रह्म (ते.) (१) २४, ९५, २१४ (२) ३००, ३२८, ३३६, ५४५ (३) ७३१,८५७ आनीदवातं (तै. बा.) (३) ७५९ आपः पीना. (छा.) (३) ७७२, ७७४ भारः पुरुषवयम (छा.) (३) ७५७, ७७८, .७८१,७९२ आपस्तेजसि लीयन्ते (सुबालो) (२) ५४८ आपोमग प्रा: (छा)(३) ९९८ भापो वा मामयन्त (ते वा )(0) ५६५ आपो वाम. (वृ.) (३) ८६१, ८६२ मा प्रायणात्तनापि (प्र.सू.) (१) १९ आस्थितः स हि युक्तात्मा (गीता) (३) १०६१ आहारशुद्धौ सत्त्वशुद्धिः (छा.) (१) १९, (३) ९५७, ९७३ इच्छागृहीताभिमनोरुदेहः (वि. पु.) (१)१०१ इतरपरामर्शात्स (व्र. सू) (३) ९३२ इतरव्यपदेशात् (ब्र सू.) (२) ५७५ इतरस्याप्येवमसंश्लेपः (व.सू.)(३) ९९२ इति तत्प्राप्तये यत्नः (१) ६३ इति नु कामयमान. (वृ) (३) १००६ इति तु पवम्याहुतावासः (छा.) (३) ७७८, ७८१ इति मत्वा भजन्ते मां (गीता) (३) ७४२ इतिहामपुराणाभ्यां (म. भा.) (१) १०९ इतीरितस्तेन स (वि पु.) (१) २६ इदे ज्ञानमुपाश्रित्य (गीता) (१) ११८ (२) ४३८ (३) १०४० इई पुच्छ प्रतिष्ठा (ते.) (२) २६६ इदं ब्रीदं क्षत्रम् (बृ.) (२)५२५ इदं महोपनिषदं (म मा) (२) ७.१ .

·Appendix C: Index of Quotations 19 पृष्ठम् उन तमादेशमप्राभ्यः (छा.) (२)५३८ (३) उत्तमः पुरुषस्त्वन्यः (गीता) (१) १००, १२३, १८३ (३)८१७ उत्तरान्चेदावितस्वस्पस्नु (३. सू.) (३) पृष्टम् इदं वागे नैव किंचनासीत् (बृ.) (२) ६२३, ६३४ इझं शतसहस्रादि (म. भा.) (२)०१ इदं श्रेय इंदं ब्रह्म (म. भा.) (२)७०१ इदं सबै यदयमात्मा (बृ.) (१) २४, २४४ (२) ५२२, ५२५, ६१४ इंदं सर्वमसूजत (तै.)(१) १५६ (२) २८५, २९९,५०९, ५४९ इन्द्र आगच्छ (ते. बा.)(२)४४५ इन्द्रः शचीपतिबलेन (२) ३१९ इन्द्राय राज्ञे (ते. सं.) (३) ९०४ इन्द्रियाणि तन्मानेषु (सुबालो) (२) ५४८ इन्द्रियाणि दशकं च पन्ध (गीता) (३) ७५८, उत्तरेषां चैतदविरोनि (गौतम) (३) ९६५ उत्पन्नः म मया प्रोक्नः (पौराणिकाः) (२) इन्द्रियाणि हयानाहुः (का.) (२) ४७८ इन्द्रियेभ्यः परा ह्याः (का.)(२)४५६, ४७८, ४८०, ४८१ इन्द्रो मायामि. पुरुरुप (बृ.) (१) २७, १५२ (२) ५८७ इन्दो ह वै देवाना (छा.) (२) ४४३ इन्द्रो ह वै रनं हत्वा (ऐ.) (३)८७० इमाँ कान् (ते.) (१) ११९ (३) १०५५ इमास्तिसो देवताः (छा.)(२) ४९९ श्यमेव शुद्धः स्वर्गो लोकः (३)९८९ प्याज सोऽपि (वि. पु.) (१) २१ (३) उदाराः सर्व एवैते (गीता) (३) १०६१ उदेति ह वै सर्वेभ्यः पापेभ्यः (छा.)(२)३०१ उदगीथमुपासीत (छा.)(३)९१७, ९२७,९२९, ९३९ उद्गीथेनात्य्याम (वृ.) (३) ८५० उद्दालको वै भगवन्ता (छा.) (३) ९११ उद्दालको ह (छा.) (२) ३८० उप त्वा नेन्ये (छा.)(२) ४६. उपरि ह देवेभ्यो धारयति (३) ९४० उपलब्धिवदनियमः (5. सू.) (३) ७५० उप वयं तं भुजामो (छा.) (१) ३५७ उपविश्यासने युज्यायोग (गीता)(३) ९८५ उपपद्यामिनिष्पयत (३)१०३७ उपसंहारदर्शनात(वास)(२),६५० उपागनं स्यात्तद्विपये प्रवणात ( वाक्यकार) इष्टापूर्ते बहुधा जातं (ना.) (३) ८३९ ई इंशते शन्दम् (घ. सू.) (२) २६०, ६४४ ईशानो भूतभन्यस्य (का.) (२) ४३९, ४४० ईशावास्यमिदं सर्वन (ईशा.) (३) ९४२ ईश्वरः सर्वभूतानां (गीता) (१) १२४ (२) ३४१, ४८० (३) ७४१ उपामीन (छा.)(३)९५० उभयेपि हि भेदनेनमधीयते (5. सू)(१)११७ उभावमिश्च वायुश्च (छा.)(२) ४२५ उभे अस्मिन्यावा (छा )(२) ४२५ उभौ तौ न विजानीतो (का)(३) ७३५ उर एव वेदि (छा.) (२) ३९१ ऊचमेश स्थितम्तेषां (यान. स्मृ)(३) १००९ ऊर्वरेतःमु च गन्दै हि (व्र सू.)(३) ९५१ ऋग्यजामामभि (म भा) (३) ७.१ ऋग्वेदं भगवोऽध्यमि (छा)(२).९९ ऋनं पिवन्तौ (का) (१) १७, १५० (२) ऋ उम्नानुशामनासि (बृ.)(२) ५३५ उक्थमुस्थमिनि वै (ऐ.बा.) (३) ९१७ उच्छिदं मे पीनं स्यात् (छा.) (३)९५६ ऋ वदिश्यामि (ते.) (३) ८७१ ऋतमवादिपम् (ते.) (३) ७९ ·20 Sra-Bhasya पृष्ठम् ऋत्विग्भ्यो दक्षिणा ददाति (सत्या श्री सू) पृष्ठम् एतच्छेयो येऽभिनन्दन्ति (मु)(२) ३७६ एततु यत्सव्यवहारभूत (घि पु) (१) २८, ऋत्विज उपगायन्ति (३) ८७४ ऋत्विजो वृणीते (सत्या श्री सू)(३) ९६६ ऋषय कावषेया (को) (३) ९३८ ऋषयो वाव ते (शत मा)(३) ७५३ ऋषि प्रसूत कपिल (श्वे ) (२) ५५५, ५५९ एतत्सत्य ब्रह्मपुरम् (छा) (०) ४२. एतदमृतमभयमेतद्ब्रह्म (छा) (२) :.६, ४०९,४१९,४३१ एतद्ब्रह्म (छा)(२) ३३३ एतद्योनीनि भूतानि (गीता) (२) ४८८ एतद्यो वेत्ति त प्राहु (भाग्यकार) (१) ६३ एतद्विद्यामनुशिष्ट (का) (२) ३५१ ४८८ एतद्वै तदक्षर गार्गि (बृ) (३) ८८२ एतद्वै सत्यकाम (प्र)(२) ४०० एतमानन्दमयमात्मान (तै ) (१) ११९ (२) एतमित प्रेत्या (छा ) (२) ३४०, ३४४ एतमेव तदनमनन (वृ)(३) ८६. एतमेव प्रवाजिनो (वृ) (२) ४७४ (३) १४४, ९५२ एतमेव लोक (वृ) (२) ६९० एतमेव विदित्वा (वृ) (२) ४७४ एतस्माज्जायते (मु) (२) ६९६, ७०८ (३) ७१४, ७१५, १६, ७१५, ७५४, ७५९, एक एव हि भूतात्मा (यान स्मृ) (३) ८१८ एक वा संयोगरूपचोदना (जे सू) (३) ८४२ एक सदैक परम (वि पु) (१) २८ एकदेशस्थितस्याने (वि पु) (१) १०४ (३) ७४९ एकधा बहुधा चैव (याज्ञ स्मृ) (३) ८१८ एकथैवानुद्रष्टन्यम् (वृ) (३) ८.७, ८९९ एकमेवाद्वितीयम् (छा ) (१) १०, २३, ३४, ९०, १७६, १९७, २१४, २२१ (२) २५०, २७५, ४४२ (३)७१०, १०५४ एक्या यात्यनारत्तिम् (गीता) (३) १०१६ एकस्तु पियते देव (चूलि ) (२) ४९१ एकस्वरूप च सदा (पिपु) (१) १०३ एकस्वरूपभेदस्तु ( पु)(१) १२२ एकादश मनश्चान (वि पु)(३) ७५८ एकान्तिन मदा ब्रह्म (वि पु ) (३) ९४६ एको देव सर्वभूतेषु गूढ (श्वे) (१) २२४ (२)५८८ एको देवो बहुधा निविष्ट (ते आ) (२) ५८८ एको ह वै नारायण मासीत् (म ना) (१) २१४ (२) ३०५, ६१८, ६३०, ६९३ (३) १०५४ एत एव लोका (को) (३) १.०५ एत त्वेव ते भूयो (छा)(३) १०३८ एत देवयान पन्थानमापा (को) (३) ८७७ एत पगालोक न विन्दप (छा) (१) १५० एते सयाम इत्याचक्षते (छा)(२) ३५० एत सेतु तीन्धि सन् (छा) (३) ८३०, ८३१ एतं हि सर्वाणि (छा) (२)३५४ एतस्मान्जीवधनात् (प्र)(0) ४१५, ४१८ एतस्मादात्मन प्राणा (को । (२) ५१९ एतस्मिन्नु स वक्षरे (वृ) (२) ४१५ एतस्य वाक्षरस्य प्रशासने ()() १४, ४१५, ४३०, ४६८, ५०९ (३) ७६५, ८८३, ९३८, १०५७ एतस्यैवाक्षरस्योपल्याख्यान (३) ८४९ एता ह वै देवता (छा०) (३) ८५४ एतेन पर व्याल्यातम् (आ ध सू)(१) २३. एतेन वै चैनस्थ (ता ब्रा) (1)८६१ एतेभ्या भूतेभ्य समुत्थाय (घ) (३) ३३, १०.२ एनेपा पुरुषाणा कना (की ब्रा) (२) १० एव त्वयि ना यधेतोऽस्ति (ई)(३) ९४० एवंप्रकारममल (वि पु ) (१)१०३ एवंभूतस्य मे देवि (पौराणिका) (२) ४५१ ·Appendix C Index of Quotations 21 पृष्ठम् एवं वा अरे अयमात्मा (वृ)(१) ६५ एवविदि पाप कर्म (छा०) (३) ९८७ एवविटे चिन्वन्ति (श ब्रा) (३) ९११ एवावद्ध वै ब्रह्मा (छा) (३)९३० एवं सर्वस्य सर्वत्वे (भाष्यकार) (१) १४५ एवं हास्य मव पाप्मान प्रदूयन्ते (छा) (३) ९८८ एव हैतमात्मान विदित्वा (वृ) (३) ८८६ एवमेक साख्ययोग (म भा) (२) ७०५ एवमेवविदि पाप कर्म (छा०) (३) १०१८ एवमेव खलु सोम्येमा (छा०) (२) ४२७ एवमेवास्य परिद्रष्ट (प्र) (१) (३) ७२६ एवमेवेममात्मानमन्तकाले ( वृ) (३) ९९९ एवमेवेमा सर्वा प्रता (छा ) (२) ४२७ एवमेवैना भूनमाना (को) (२) ५६० एवमेवैप एतान्प्राणान्गृहात्वा (वृ) (३) ५३८ ७६४ एवमेवेप प्रज्ञात्मैरा मभि (को त्रा)(२) पृष्ठम् एप म आत्मा (छा०) (0) ३३४, ३४०, ३४४ एष लोकाधिपतिरप (को) (२) ३२५ एप व पन्या (मु)(२) ३५६ एष व पुण्य (मु)(२)३७६ एप वै सुतेजा (छा०)(३) ९०० एप सप्रसादोऽस्मान् (छा०) (२) ४००, ५३० (३) ८७, १०३९ प्प सर्वभूतान्तरात्मा (ना) (१) १६५, १५५, १८० (सुबालो)(२)०५२, २६०, २८६, २८९, ३०, ३०८, २२६, ४८४, ५३२, ५४८,५५३, ६०८ एप सर्वेश्वर (वृ) (२) ४०, ४७४ (३) ८९८,९३७,१०५७ पप सर्वेषु भूतेषु (का)(२)४८१,४८६, ५८८ एप सोमो राना (छा ) (३) ५८२ एप हि द्रष्टा (प्र)(१) ६५ (३) ७२६ एप दि सर्वाणि (छा०)(२) ३१४ एप हि सर्वेषु लोकेषु (छा) (२) ३५४ एप होय साधु धर्म मारयति (की )(३) ४२ एप खेवानन्दय(या)ति (ते)(०) २९४, ५२८, ५४९ (३) ८०३, ८.५, १०.८ एपा लोगना (छा०) (३) ८३१ एपा सोम्य ते (छा) (२)" एषाऽणिमा (छा) (३) ८९० प्पोऽणुरागा (मु) (३) ७२८ ऐ ऐनदात्म्यमिद ( छा)(१)१६६, १६८,१७६, १८२ (0) २३, २५९, २७, २८५, ३२५, ५४०, ६.१, ११४ (३) ७१०, ७११, ७१९, ८९०,८९१, २',९८०, १०४१ एवयम्य समग्रस्य (विपु)(१) १०१ ओ योत मन सह (मु (0) ३९. ओमित्याधावय (छा) (३)९८ नोमि यनदार (छा)(३)८४९,९.१, १७, १२६ एवमेवेप सप्रगादोऽस्मार (छा०) (२)४३३ (३) १०३१, १०३० एवमेष महाशब्दो (वि पु) (१) १० एप आत्मारहतपाप्मा (छा ) (२) ९३, २४१ (२) २५९, ३०३, ४५१, ४२३,४२६ (३) . एप आत्मेति (छा०)(२) ३५४ एप उ एव वामनी (भामनी) (छा)(२) ३५४ एप एव (ते) (0).९० (को) (२)३६ एप एवासाधु कर्म (को)(१) (२)३२४ (३) ७४२ एप त आत्मा (वृ) (२) ३६४, ३६८ (३) ८८६,८९१ एप तु वा (छा०) (२) ४००, ४०३, ४०४, ४०६ (३) ९००, ९२० एप देवपयो (छा०)(0)३६२ (३)१.१८, १०२८ एप ब्रह्मोर (वृ) (२)४२८ ·22 Sri-Bhasya पृष्ठम् पृष्ठम् भोमित्येवात्मान (मु)(१) १४ ओपधीर्लोमानि (वृ) (३) ७८० औदुम्बरी स्पृथ्वो (२) ५५४ औदुम्बर्य कुशा (शाट्यायन) (३) ८७४ औपमन्यव (छा ) (२) ३८०, ३८३ काम सरल्पो (वृ) (३) ७६२ कामो म उदपानम् (छा०) (३) ९५६ गरण गुणसङ्गोऽस्य (गीता) (२) ४९३ (३) क कारणकार्यविभागात् (सां को ) (२) ६४० पारणमस्त्यव्यक्तम् (सां का )(२)६४. कार्यकारणकर्तृत्वे (गीता) (२)४९३ (३) क इत्था वेद (का) (२) ३४७, ४८९ कच तु ख च (छा)(२) ३६१ क ब्रह्म स ब्राह्म (का) (२) ३५५, ३५६, ३५९,३६० कम्वर एन (छा) (२) ४५८ कण्ठिमा रुचक (कापाला ) (२) ६९० क्तम आत्मा (बृ) (१) ६५ (२) ४७४ (३)७२६, ७२९ कतम वाव स तेन (प्र)(२) ४१८ कतमा सा देवता (छा)(२)३१५ फ्थ नु भगव स आदेश (छा )(२)६०९ कथ सर्गादिकर्तृत्व (वि पु) (१) ६१० (0) किंधारण ब्रह्म (श्वे )(२) ४५७ किं तदन विद्यते (छा०) (३)८४४ किं प्रतया करिष्यामो (बृ) (३) ९४२ किं मे वास (छा०) (३)८६१, ८६२ किंस्विद्वनं क उ स (तै त्रा)(२) ५४४, ६३६ फिमेतान्येक निष्ठानि (म भा) (२) ७०२ कुत सृष्टमिद सरै (म भा) (२) ५५६ कुतस्तु खलु सोम्यैव (छा ) (२) ६२५ कुर्यादन्यन्न वा कुर्यात् (मनु) (३) ९६१ कुर्वने वेह कर्माणि (ई)(३) ९३६, ९४१, ९४२ कुशा वानस्पत्या (कौषीतकिन )(३) ८७४ कृतिस्त्वेव विजिनासितव्या (छा०) (२) ४०' कृत्यल्युटो बहुलम् (पा सू०) (२)२६९,६१० कृयोगा पठी (पा सू)(१)२ कैवल्य माध्यस्थ्य (सा का ) (२)६५८ को न आत्मा (छा)(२) ३८०, ३८१ कोपाय च यन (वि पु) (३)८१२ को वैन श्रेष्ठ (कौषीतकिन )(३) ८५४ से येवान्यात् (ते०) (२) २९४, ४३० (३) कदाचिच्चक्षुरादेस्तु (भाष्यकार)(१) १४४ क्पाल भस्मना ( शैवागम) (२) ६९१ करणानामभूमि (आ सि )(१) ७३ कर्तव्यत्वेन (पोकरसंहिता) (२) ६९७ क्रमीश पुरुष (मु०)(२) ५५३ कर्तृकर्मणो कृति (पा सू) (१). कर्मणैव हि ससिद्धि (गीता)(३) ९३४, ९४१ पाध्यक्ष सर्वभूता (श्वे) (१) ५२४ कल्पक्षये पुनस्तानि (गीता)(१) १७४ (२) ८८९ भमागतै स्वसज्ञाभि (पौष्करसंहिता) (२) a क्रपे कल्पे (पौराणिका)(0) ५१ कविर्मनीषा (ई)(१) २२४ कस्मिन्नु खल्वामाश (वृ) (२)४१२, ४१३ कस्मिनुकान्त उत्क्रान्तो (प्र) (३) ९९९ कस्मिन भगवो विज्ञाते (मु)(२) ३७ कस्मिन्वा प्रतिष्ठिते (म)(३) ९९९ कस्य वा ह देवा (ते सं) (२) ४४५ कापाल व्रतमास्थाय (कापाला ) (२) १९१ फाम काग पुरुषो (का) (३) ८०२ क्रियागुणैरात्मगुणे (श्वे)(१) २३५ रियावानेप (मु) (१). क्रीडतो बालकस्येव (वि पु) (२) ५५१ काडा हरेरिदै (म भा) (२) ५५१ गमनन्द्राभयोध (विपु ) (३) ८१७ वैप एतद्वालाके (को ब्रा)(0) ५१३, ५१८ वैष तदाभूत (वृ) (२) ५०० क्षर प्रधानममृताक्षर (श्वे) (१) १७२, १८९ (२)४९२ ·Appendix C: lodes of Quotations 23 पृष्ठम् एन्दांसि यज्ञाः कनयो (श्वे.)(२)४९२ छायानी ब्रह्मविदो (का०) (१) ११७ (२) पृष्ठम् क्षरः सर्वाणि भूतानि (गीता)(१) १२३ (२) ४१४ क्षरासरस्वरूपे ते (वि. पु.) (१)१०४ दिपायजसमशुमान् (गीता) (२) ६५३ (३) ७४३ क्षीयन्ते चास्य कर्माणि (मु.) (१) १६, २९ (३)९४३, ९८७ क्षेत्रई चापि मां विदि (गीता)(१) २६, १२३ क्षेनशः करणी ज्ञान (वि. पु.) (१) १२१ छनुश्छेद्यस्य चाभाये (१) ५३ सं वायुः (मु.) (२) ७०८ (३) १८,७६० गायत्री वा इदं सर्वम् (छा.) (२) ३१८ गुणस्त्वे च तया (सां. का.)(२) ६५९ गुणमुस्यत्यतिकमे (जे. सू.) (३) ८८४ गुणवत्यगुणस्य (सां. का.) (२). गुहां प्रविश्य तिष्ठन्ती (का.)(२) ३०८ गृहस्थी ब्रह्मचारी च (म.भा.)(२) ७०१ गृहीत्वैतानि संयाति (गीता) (३) ७७९ गोदोहनेन पशुकामस्य प्रणयेन (३) १२५ गोबलीवईन्यायः (३) ७८८ गौरनायनन्तवती (चूलि )(२) ४९१, ५४०, ५४१,५४२ जमलीडनममागः (छा) (३) १.०३ जगय सः (वि.पु.)(१) ११०, १११ जगतामुपकाराय (वि. पु.) (१) १०३ (२) ३०७ जगत्सर्वं शरीरं ते (रामायण)(२)५७३ जगदव्यापारवजे (न. सू.) (१) ११९, १३५ (२) २७१,३३८,४३५ जनरस्य युने जाना (रामायण) (३) ८०१ जन्मायस्य (न सू.) (१) १९९ (२) ५०८,६९३ जयेनापि च (मनु)(३)९९१ अयनीमौगन् (बृ.) (३) ९४ जलाधारेविसंशुमान् (याज्ञ. स्मृ. (३)८१९ जहात्येनां भुजभोगामजोऽन्यः (श्वे.) (२) ४९९ नरत्याश्रयनिमिता (वाक्यकार) (१) १९ जानात्येवायं पुरम (छा०)(१)६६ (३) ७२६, ७३१ जायस्व म्रियस्व (छा)(३)९. जोवभूनां महागो (गीता)(१) १७३ (२) घ मन्नि त्ववैनं विद्यादयन्ति (छा.) (२)४३ ४८४ सदा पश्यत्यन्य ( श्.) (१)१७३ (२) शादीद्वानाशानीशी (च्चे.)(१)९,७१, ०३५ (२), ९२८ (३):, पातुं यं च नायन (गीता) (316 (३) चश प्रष्टव्य च (सुबालो)(२) चधुपो वा मों वा (वृ) (३) १००० चतुर्थों वर्ग एक्जाति (गौत. घ.) (९) ६२ चतुर्विशतिमत्याः (चूलि.) (२) ४९१ चर्षिया भजन्ते माँ (गीता) (३) ९४ चर्पियो विभेदोऽयं (शीनक) (१)! चनुमाया (डा(३) ८३०, ८३२ चत्वारः पगदागमा (0)२५६ चन्द्रमा विगु (छा०) (2)६१ घटा नल्याप्रमेयम्य (वि.पु.) (१):- माया देवं मुखले (श्वे.)(3): नं प्रोनि पेन (नायमुनि) ()२ जान मनि जिनम् (नायमुनि (18 मानं सिमित (वि.पु.) (),१६, ·24 Sri-Bhasya पृष्ठम् नं मा भगवञ्छोकस्य पारं (छा.)(१) २२४ नं यथा यथोपासते ( मुद्ग.) (३) ९१५, ९१६, नं यष्टिना चिक्षेप (को. वा.) (२) ५१३ नं वा एतं देवा आत्मानमुपासन (छा.) (२) नं विद्यार्मणी समन्वारभेते (वृ.) (३) ९३५, पृष्ठम् ज्ञानप्रसादेन विशुद्धसत्त्व (मु.)(३) ८२४ ज्ञानमात्मनि महति (का.)(२) ४८१ ज्ञानयोगेन सांख्यानां (गीता) (२) ७०२ ज्ञानरूपं परं ब्रह्म (नाथमुनि) (१) १२५ ज्ञानवैराग्ययोश्चैव (वि. पु.) (१) १०२ ज्ञानशक्तिनलेश्वर्य (वि. पु.) (१) १०२ ज्ञानस्वरूपम् (वि. पु.) (१) १०८, ११२ (३) ७२५ शानस्वम्पमखिल (वि. पु.)(१) २५ ज्ञानस्वरूपमत्यन्त (वि.पु.) (१) २५ (३) ७३१ ज्ञानस्वरूपो भगवान् (वि. पु.) (१) २७, १५३, १५६ ज्ञानात्मक प्रपश्यन्ति (वि. पु.) (१) २५ ज्ञानान्येतानि राजर्षे (म. भा.)(२) ७०३ झोत एव (ब्र.स.)(१) ६६, ७० 'सोत एव' इत्यतो (१) ६३ ज्यायान्पृथिव्या (छा.) (२) ३४२, ३४४, ४२२ (३)८६७ ज्योग्जीवति (छा.)(२) ३५७ ज्योतिश्चरणाभिधानात् (ब्र. सू.) (२) ४३९ ज्योतिष्टोमेन स्वर्गकामो (१) ३२ ज्योतीपि विष्णुः (वि. पु.) (१) १५३, १५५, १५६, १६२ तं विद्याच्छुक्रममृतम् (का.) (२) ४३९ + पत्रिंशकमित्याहुः (चूलि.) (२) ४९१, ५०३ ने स्वाच्छरीरात्प्रहेत् (का.)(२) ४३९ तं होपनिन्ये (श, व्रा.)(२) ४६२. नचक्रवदुभयोर्लोफयोः (आ. ध. सू. .)(३) ७८६ नच्छानविप्रतिपिद्धम्(आ. ध. सू.)(१) २३० तच्छ्योरुपमत्यमजत (वृ.) (२) ६१७ (३) नजलानिति (छा.)(२) ३३५, ३३६ नतः परिवृत्तौ कर्मफल (आ. ध. सू.) (३) ७८६ ततः स वामु (वि. पु.) (१) १०३ ततः स्वयंभूभंगवान् (मनु.) (२)५५६, ६१८ ततस्तु तं पश्यते (मु.) (३) ९७८ ततो यदुत्तरतरं (श्वे.) (३) ८३१, ८३३, त त इह व्याघ्रो वा सिंहो (छा.) (२) २५७ (३) ८०६ त इह नीहियवा (छा.) (३) ७९५ त एतस्यैव सर्वे (वृ.)(३) ७६७ त एते सर्व एव समाः (वृ.) (३) ७५८ तं दुर्दशं गूढमनुप्रविष्टं (का.) (२) ३४८, ३५३, ४८८ तं देवा ज्योतिषां ज्योति (बृ.) (२) ४५२, ४५४, ४६९, ४९५, ५०५ तं देवा भक्षयन्ति (छा.)(३) ७८३ तं पृथिव्यववीत् (तै. सं.) (२) ५६५ (३) ततो हि शैलाब्धिधरादि (वि. पु.) (१) २७ नकैन कं पश्येत् (बृ.) (१) २३६ तत्कतुन्यायः (३) १०३३ तत्तदेवागच्छ त्वं (गीता)(१) १२४ ततु नाशि न संदेहो (वि. पु.) (१) १६२ ननु समन्वयात् (ब्र. सू.) (२) ६८८ तत्तेन ऐक्षत (छा.) (२) २५३, २५४ (३) ७१४, ७६९ नतेजोऽसृजत (छा.)(१) ९१, १७६, १९७, २१४ (२) २४९, २७१, २७५, ३०९, ४४२, ५०८, ६०८, ७०७, ७०८ (३) ७१०, ७१४, ९३७, १०५४ तत्त्वमसि (छा.) (१) १०, ११, २९, १५३, १६३, १६६, १६८, १७६, २२६, २२८, तं प्रति बूयात्सत्यं ब्रूयात् (को.) (३) १००४ ·Appendix C:Index of Quotations 25 पृष्ठम् पृष्टम् २३५ (२) २५४, २५५, २६३, २७१, तदण्डमभवद्धमं (मनुस्मृ.)(२)४५० २७२, २७३, २८८, ४६५, ६१४, ६२६ तदनन्यत्वमारम्भण (व्र.सू.)(२) २७५, ६५३ (३) ४४५, ७४८, ८९३, ९३२, १०४१ (३) ७४३, ८२५ तत्पुरुषोऽमानवः (छा.) (३) १०१८, १०१९, तदनुप्रविश्य (ते.) (१) १६५, १७७ (२) १०२४, १०२५, १०२६, १०२८, १०३० २८५, ३२८, ३९६, ५०९, ५४९, ५५०, तत्प्रनवचने मयट (पा. सू.) (१) ११० (२) २९१ तदन्तरप्रतिपत्तौ (व्र. सू.) (२) ५७२ तत्प्राप्तिहेतुनि (पराशर) (२) ३७४ तदपोऽसृजत (छा.) (३)७१३, ७६९ तत्याज भेद (वि.ए.)(१) ११६ तदप्येष श्लोको भवति (ते.) (२) ५०९ तत्र चान्द्रमस ज्योति (गीता)(३) १०१६ तदसदेव सन्मनो (पृ.)(२) ६२४ तत्र पूज्यपदार्थोक्ति (वि. पु.)(१) १०२ तदस्मै देवा राधन्ताम् (ते. बा.) (२) ४४४ तत्र प्रयाता गच्छन्ति (गीता) (३) ८८२, तदस्यामृतस्यागरीरस्यात्मनो (छा.)(२) ४३२ १०१६ तदात्मन्येव हृदयेऽनौ (ते. ब्रा.)(२) ३८० तत्र मुप्तस्य देवस्य (पौराणिकाः) (२) ४५० तदात्मानं स्वयमकुरुत (ते.)(२)५४५, ५५२, तत्रापि दहरं गगनं (ना.) (१) १८९ (३) ८४५,९०५ तत्रैकाग्रं मनः कृत्वा (गीता)(३) ९८५ तदा विद्वान्पुण्यपापे विधूय (मु.) (१) १२० तत्रैवं सति कर्तारं (गीता) (३) ७३७ (२) ३९५, ४३८ (३) ९२५, १०४० तत्सत्यं स आत्मा (छा.) (१) १७६, २२१ तदा हि संकल्पतरोः (वि.पु.) (१) २८ (३)८९०, ८९३ तदाहुः किं तदासीत् (शत. प्रा.)(३) ७५३ तत्सप्तधातु त्रिमल (गर्भोप.) (३) ५३३ तदाहुः के ते ऋपयः (शत. ब्रा.)(३)७५३ तत्सर्वे वै हरेस्तनुः (वि. पु.) (१) १५६ तदिदमेवोक्यमियमेव पृथिवी (ऐ. आ.)(३) ९१७ (२)५७३ तत्सुकृतदुप्कृते (को.) (३) ८७२, ८७६, तदेकं सन्न व्यभवत् (वृ.)(२) ६१७ (३) १०५४ ८७५,९९० नत्स्ष्ट्वा तदेवानुप्राविशत् (तै.) (१) १६७, तदेतत्सत्यं (म.) (२) ३७५, ३७७ तदेतदक्षयं नित्यं (वि. पु.)(१)१०५ १७७ (२) २८५, ३२८, ३६६, ५०९, तदेतचाभ्युक्तम् (छा.) (२) ३१८ ५१०, ५४९, ६१३ (३)७६५ तदेनं वाक्सवैर्नामभिः (को. वा.) (२)५१४ तथाक्षरात्संभवतीह (मु.)(२) ३७१ । तदेव कोपाय यनः (वि. पु.) (२)५२८ तथालराद्विविधाः (मु.) (२) ५२९ तथात्मैको ह्यने कस्यो (यान. स्म.) (३)८१८ (३)८१२ तदेव प्रीतये भूत्वा (वि. पु.) (२) ५२८ तथा पुरुषरूपेण (वि. पु.)(१) १०३ (३)८१२ तथा विद्वान् (मु.) (१) १२०(२) ३९५, तदेव ब्रह्म त्वं विद्धि (के.) (१) २२५, २३२ ५३० (३) ८७२, ९११ तदेव वीर्यवतरम् (छा.) (३) ९४०, ९७४, तथा हेयगुणयमान (शौनक. सि. त्र.)(३) तथेतः प्रेत्य भवति (छा.)(३)९७९ तदेव शुक्र तब्रह्म (का.) (१) १४५ (३) तपेति तेभ्य एष प्राग उद्गायत् (बृ.) (३) ८०२,१०४९ ८४८,८५० | तदेव मदृशं नस्य (भाष्यकार)(१)१४४ ९९४ ·26 Sri-Bhasya पृष्ठम तद्यथा रथस्यारेषु (को.) (२) ३२३, ३२४ तद्यथा श्रेष्ठी स्वभुक्ते (को. बा.) (२)५१? तद्यथा हिरण्य निवि (छा.) (२) ४२७ तद्यथेपोकतूलमप्ना (छा.) (२) ३८२, ३९. (३)९८७ तद्यथेह मंचितो लोकः (छा.) (१) ६,९ तयभक्तं प्रथम (छा.) (२) ३८५ तद्योऽहं सोऽमौ (ऐ. आ) (१ पृष्ठम् तदेव सर्वमेवैतत् (वि. पु.)(१)१०३ तदेवामिस्तद्वायुः (ना.) (३) ८३९ तदेवानुप्राविशत् (ते.) (१) १६५, १७७ (२) २८५, ३२८, ३६६, ५०९, ५१०, ५४९, ५५०, ६१३ (३) ७६५ तदेवार्थस्वरूपेण (वि. पु.) (१) २५ तदेपाभ्युक्ता (ते.) (२) २९४ तदक्षत बहु स्यां (छा.) (१)९१,९२, १६४, १५६, १८०, १९७, २१४ (२) २४९, २५१, २५४, २०१,२७३, २७५, ३१३, ४४२, ५०८, ५४४, ६०८, ६१२, ६१७, ६९२(३)७०७, ९३७, १०५४ तदेतेषां प्राणानां विज्ञानेन (वृ.) (२) ५२० तदेषोऽहमय चान्यो (वि. पु.) (१) २५ तद्ध देवा उद्गीथमाजकुः (छा ) (३) ८४५, ८४९,८५२ तखेदं तव्याकृतमासीत् (बृ.) (१) १७७ (२) ५०४, ५१०, ६२५, ६४२ (३) ७२२, ५५५ तद्धथैतत्पश्यतषिर्वामदेवः (बृ.) (१) ७९ (२) ३२६ (३) ८२५ तद्धोभये देवामुरा (छा.) (२) ४४३ तद्ध्यानं प्रथमः पड्भि (वि. पु.)(३) ९७९ तद्ब्रह्म (परमं नित्य) (वि पु.) (१) १०३, (ते.) १९५ (२) ३१०, ३३६ (३) १०५४ तद्ब्रह्म तदमृतम् (छा.) (२) ४७० तद्ब्रह्म परमं नित्य (वि. पु.) (१) १०१ तद्भावभावमापन (वि. पु.) (१) १२२ तद्य इत्थं विदुः (छा.) (३) ७९१, ८८१, १०३३ तय इह रमणीयचरणाः (छा.)(३)७८५ तद्य इहात्मानमनुविद्य (छा.)(३) ८९८,९००, ९०३ तद्यत्प्रथमममृतं (छा.) (२) ४५२ तद्यत्सत्यमसौ स आदित्यः (बृ.) (३) ८६४, सपप्रत्यये चैका (वि. पु.) (३) ९७९ तद्वा एतदक्षरं गार्यदृष्टं (वृ.) (२) ४१५ तद्वाव विजिशासितव्यम् (छा.) (१) १८९ तद्विजिज्ञासस्व (ते.) (१) १०९, १९. (२) ३३६ (३) १०५४ तद्विनानाथै स (मु.) (१) तद्विद्वांसः श्रोत्रिया (वृ.) (३) ८६१ तद्विश्वरूपवैरुप्य (वि. पु.) (१) १०१, १०७ (२) ३०७ तद्विष्णोः परमं पदं (नृ. पू. ता.)(२) ४२० तमामरूपाभ्यां च्याकियत (बृ.) (१) १७४, १८० (२) ५०५, ५११, ६२५, ६४२ (३) ७२२, ७५५ तनिर्धारणानियमः (७. सू.)(३) ९२६ तन्मात्राणि भूनादी लीयन्ते (सुबालो ) (२) ४८४, ५४८ तन्मे व्याचक्ष्व (वृ.)(३) ८८६ तपःश्रद्धे ये पवसन्ति (म.)(२) ३७६ तपसा चीयते ब्रह्म (मु.) (२) ३७४ (३) तपसा ब्रह्मचर्येण (प्र.) (३) ९६२ तम आसीत्तममा (ते. वा.)(१) २७ (२) ५४३ तम एकीभवति (३)७१७ नमः परे देव एकीभवति (सुबालो०) (१) १५१ (२) ४८४, ५४२,५४८ तमध्यापयीत (१)४ तमन्तर्यामिण व्हि (बृ.) (२) ३६६ तममस्तन्महिनाजायतकम् (ते.बा.) (२) ४३ . ८९४ तद्यथा पुष्करपलाश आपो (छा.)(३) ९८५ तद्यथा महापथ आतत (छा.)(३) १०१३ ·Appendix C:Index of Quotations 27 पृष्टम् तमीश्वराणां परमं (श्वे.) (१) ९३, १६५ (२) ३०६, ६१८,६१० (३)८१६ तमुकामन्तं प्राणोऽनूकामात (वृ.) (३) ७:३, ७७९, ९९९, १००५ तमेनं वेगानुपचनेन (बृ.) (२) २. (२) ३७३, ४५४, ६९२ (३) ९५३, ९५९, ९८, पृष्टम् तस्मातत्संयोगादचेतने (सां. का.)(२):५९ तस्मात्तदमलं ब्रह्म (विष्णुधर्म)(१) १०८ तस्माते सर्वे च लोगः (छा.) (२) ४३४ तस्मात्सर्वेषु कालेषु (गीता)(३) १०१५ तस्माददाप्यते शात्रात् (पोकर) (२) १९७ तस्मादव्यक्तमुत्पन्न (म. भा.) (२) ४२, तमेवं विदित्वातिमन्युमेति (श्वेता.) (१) , तम्मादुपशान्ततेजाः (प्र.)(३)९९७ ९ (२) ५२४ तस्मादेन एतेनात्यायन्ते (बृ.) (३) ७६७ तमेवं विद्वानमन इह भाति (नृ. पू.) (१) ७ तस्मादेतद्ब्रह्म नामरूप (म.) (२) ३७१, (ते. आ.) (१) १६३ (श्वे.) (2) ४७२ (३) ७०९, १४ ३९३ (ते. आ.) ५२४, ६९२ (३) ९३१ तस्मादेनं स्वपितीत्यायक्षते (छा.) (२) २५६ नमेव भान्तमनुभाति (मु.) (२) ४३८, ४६९ तस्मादेवविदशियन्नाचामेत् (श. बा.) (३) नमेव मन्य आत्मानं (पृ.)(२)५०१, ५.३ नमेव विदित्वातिमृत्यु (श्वे.)(१)९, १८,२९, । तस्मादेवविच्छान्तो दान्त (वृ) (३) ९५५ २२५, २३६ (२) ५२४ (३) ८३४, ९७६ तस्मादु-सात्मकं नास्ति (वि. पु.) (२) ५२८ तमेव शरणं गच्छ (गीता) (२)३४१, ४८० (३) ८१३ तमेवै जानथात्मानं (मु.) (२) ३९२ तस्मादब्रह्मणो महिमान (ना.)(३) १०१५ तमोंकारेणैवायननेना (प्र.)(२) ४१८ तस्मादनाद्मणः पाण्डित्य निर्विय (पृ.) (३) नया निरोहितत्वाच (वि. पु.) (१) १०४ ८९१,९६८, 5७२ तयाः सेव पृथग्भाव (वि. पु.) (१) १०४ तस्माद्ब्रायणः सुरां न पिबति (कठ, सं.) (३) तयोरन्यः पिप्पलं (मु.,श्वे.)(१)११६, १७३, २२४, २३६ (२) ३४५, ३९७ , ५६८, तस्माद्वा एतदशियन्तः (छा.) (३) ८६१, ६२८ (३)७५१,८१३ तयोर्ध्वमायन्नमृतत्वमेति (का., छा.) (३) तस्माद्वा एतस्मादात्मन थामाशः (ते.) (१) १००२,१०१,१०२९ २१४ (२) २५८, २८९, २९५, २९८, तरति शोकमात्मवित् (छा.)(२) ३९८, ३९९, ३०९, ५०८ (३) ७०८, ७.९, ५१४, ८३२,८६० तलब्धिर्विवेक (वृत्तिकार) (१) १९ तस्माद्वा एतस्मादात्मनः (ते.) (२) २६५, तवैष महिमा येन (वि. पु.) (१) ११३ २८९ तस्माच विपर्यासात (सां.का.) (२) १५८ तस्माद्रा एतस्मादात्मनः प्राणा (फो.)(२) २५७ तस्माक्षेत्ररथो नाम (२) ४६१ तस्माद्वा एतस्माद्विज्ञानमयान (ते.)(२) २६२, तस्मान्द्रसमीपे नाध्येतन्यम् (वसिमुस्मृ.)(२) २१८, २९८,५०१,५४९ नस्माद्वा एतस्मान्मनोमयात् (ते.) (१) ६६ तस्मान्छूद्रो बहुपशुरयज्ञीयः (२)४६३ तस्माद्विद्वानेते वायतन (म.) (२) ४२० तस्माच्छूद्रो यतेऽनवक्लमः (ते.सं.)(२)४५५ नस्माप्त वत्र्यते नापि (सां. का.) (0)६५९ तस्मात्कायाः प्रभवन्नि (आ. ध. सू.) (२) तस्मातविज्ञानगतेऽस्ति (वि.पु) (१) २८, १५४, १५८ - ४०१ ·28 Sri-Bhasya तस्मालोकात्पुनरेत्य (पृ.) (३) ७२७, ५४५, १००६ तस्मिश्चान्यो मायया (श्वे)(१) १५२ (२) तस्मिनझे स्वयं ब्रह्मा (मनुस्मृ.)(२) ४५० तस्मिन्कामाः समाहिता. (छा.) (२) २५९ तस्मिन्नण्डेऽभवद्ब्रह्मा (मनु.)(३) ७६९ तस्मिन्नय पुरुषो मनोमयः (तै.) ३३३ तस्मिन्नेतस्मिन्ननौ देवाः (छा.) (३) ७७७, तस्य यथा कप्यासं पुण्डरीक (छा )(२) ३०१ तस्यक्च साम च गेष्णो (छा) (२) ३०१ तस्य सर्वेषु लोकेपु (छा.) (२) ४०९ (३) ८०७, ८७८, ९२०, १०५५ तस्य सृज्यस्य संभूतौ (वि पु.) (३) ७४९ तस्य है वा एतस्य (कृ) (१) १८१ (२) २५८, ३९०, ४११, ५२३, ५२४ (३) ८२० तस्या आहुतेः सोमो राजा (छा ) (३) ७७७, ७८१, ७८३ तस्याः शिसाया मध्ये (ना.) (२) ३९४ (३) ७८० ९०७ तस्मिन्पझे महाभाग (पौराणिकाः)(२) ४५० तस्मिन्यदन्तरिति (२) ४२७ तस्मिन्यदन्तस्तदन्वेष्टव्यम् (छा.) (१) ९४ (२) ४२१,४२३ (३)८४४, ८९५, ८९८ तस्मिन्यदन्तस्तदुपासितव्यम् (ना.)(३) ९०५, तस्यात्मपरदेहेषु (वि पु.) (१) २५, ११४ तस्यान्ते सुपिर सूक्ष्मम् (ना)(३)९७ तस्याभिध्यानाद्योजनात् (श्वे.)(२) ४९२ तस्यावयवभूतैस्तु (श्वे. (२) ४९२ तस्येदमेव शिरः (ते.) (२) २६४ (१)८५८ तस्यैतस्य तदेव रूपं (छा.) (२) ३०१ (३) तस्मिन्यावत्संपातमुषित्वा (छा.)(३)७८२ तस्मॅिल्लोकाः श्रिताः सर्वे (का.) (१) १४६ (३) ८०२, ८०३, १०४९, १०५७ तस्मै मृदितफपायाय (छा.) (१) २२४ तस्मै स विद्वानुपसन्नाय (मु.) (१)६ 'तस्मै स होवाच द्वे विचे (मु.) (२) ३७३ तस्य तस्याचलां श्रद्धां (गीता) (३) ८३९ 'तस्य तावदेव चिरं यावन (छा.) (१) २२९ (२) २५४, २५५, ३२२ (३) ८७७, ९९१, ९९४, ९९५, १००३, १००७,१०१४ 'तस्य धीराः परिजानन्ति योनिम् (ते. आ.) (२) तस्यैवं विदुषो (ना.) (३)८६७, ८६९ तस्यैवात्मा पदवित्तं (बृ.) (३) ९८७ तस्यैष एव शारीर (ते.) (२) २६२, २९० तस्यैप थोपो भवति (वृ.)(२) ३७९ तस्योपनिषदहः (वृ.) (३) ८६४ तस्योपनिषदहम् (बृ) (३) ८६५ ता अनमसूजन्त (छा) (३) ७१३, ५६९, ९९८ तस्य ध्यानान्तस्थस्यैका कन्या (महो.) (३) १०५४ तस्य नाम महद्यशः (म. ना.)(१) १६३ 'तस्य पुत्रा दायमुपयन्ति (शाट्या)(३) ८७२, तस्य प्राण एव शिरः (ते.) (३) ८५८ तस्य प्रियमेव शिरः (ते.)(३)८५६ तस्य प्रिया ज्ञातय. (कौ.) (३) ८७२ तस्य भासा सर्वमिदं विभाति (मु ) (२) ४३८, ता आप ऐक्षन्त (छा.)(२) १५३, २५४ (३) ७१५,७६९ ता आमु नाडीगु सृप्ता (छा ) (३) १०१३ तां चेद्विद्वान्प्रास्तोष्यो (छा.) (२) ३१५ तां मनसात्येति (को.) (३) ७६ तानहं द्विषतः करान् (गीता) (२) ६५३, (३)७४३ तानि त्वयोपास्यानि (ते.) (३) ७४४ तानि प्रेताया बहुधा संततानि (मु.) (२) ३७५ तानि सर्वाणि तद्वपुः (वि. पु) (१) १५६ (२)५७३ तस्य यः स्थविछो भागः (छा.) (३)७७१ ·Appendix C : Index of Quotations 29 पृष्ठम् ते यदन्तरा (छा.) (२) ४७०, ४०२ (३) ८१४ पृष्ठम् तानि सेवितव्यानि (ते.) (३) ७८७ तान्याचरत नियतं (म.) (२) ३७५ तान् हैतानेविद (श. वा.)(३) ९१० ताभिः प्रत्यवमृप्य पुरीतति (बृ.)(३)८०५ तावानस्य महिमा (छा.) (२) ३१८, ३२० तासां त्रितं त्रिनमेकै (छा.)(१) १४३ (२) ४९९, ६१३ (३) ७६९, ७७१, ५७३, ७७४, १००१ तानु तदा भवति यदा (कौ. बा.)(२)५१४ तेजः परस्यां देवतायां (छा.) (३)८९२, ९९९, १००९, १०५२ तेजस्वि नावधीतमस्तु (ते., का.)(३) ८७१ तेजोऽनस्तया ह्याह (व्र. सू.) (३) ७११ तेजोवलैश्वर्यमहावबोध (वि. पु.) (१) १०१ (३) ८११ तेजो वायो लीयते (सुवा.) (२) ५४८ तेजोऽशितं प्रेघा विधीयते (छा.) (३) ७७२, ते ये शतं (ते.)(१) ९४ तेऽधिपमभिसंभवन्ति (छा.) (३) ५९१, १०१७, १०१९, १०३३ तेऽर्विपमेवाभिरांगवन्ति (छा.) (२) ३६२ (३) १०१८ ते वा एते पञ्चान्ये (छा.) (२) ३१९ तेषां राल्वेषां भूतानां (छा.)(३) ७९३ तेषां तत्परमं स्थानं (वि. पु.) (३) ९४६ तेषां सततयुक्तानां (गीता) (१) १७ (२) ६५४ (३) ७४२ तेषां सत्यानां सताम् (छा.) (१) २५ तेषां सर्वेषु लोकेपु (छा.) (२) ४२६ (३) ८९८, ९००,९०१ तेयामहं समुदर्ता (गीता)(१)८० तेपामेकैक एव तावान् (श. वा.) (३) ९०८, ९१२ तेपामेवानुकम्पाथै (गीता) (२) ६५४ (३) ७४२ तेषामेवैतां ब्रह्मविद्यां वदेन (मु.) (३) ८४३, ८४४ ते तरन्त्यखिलामेतां (वि. पु.) (२) ५५८ ते देवाः प्राणे निःश्रेयस (को.) (२) ५६५ ते धूममभिसंभवन्ति (छा.) (३) ७९१ ते ध्यानयोगानुगता (श्वे.)(२) ४९७ तेन प्रद्योतेनैष आत्मा (वृ.) (३) ७२७, १००१, १००५ तेन मायासह (वि. पु.)(१) १५१ तेन स कलमात्मते (बृ.) (३) १०१९, १०२१, १०२२ तेन संपन्नो महीयते (छा.) (२) ४२२ तेनेदं पूर्ण पुस्पेग राव (श्वे.) (३) ८३५, तेषामेष सत्यं (बृ.) (३) ८२२ ते ह देवा ऊचुदन्त (.) (३) ८४६, ८४९ ते हेमे प्राणा अहंश्रेयसे (वृ.)(२) १६५ ते हैते विद्याचित एव (श.वा.) (३) ९०९, ९१० तेनेन्द्रो वज्रमुदयच्छन् (तै. सं.) (२) ४४३ तेनेयं त्रयो विद्या (छा.)(३) ९२८ तेनोभी कुरुतः (छा.)(३) ९.२, ९२६ तेऽपि मामेव कौन्तेय (गीता)(२) ५५९ ते ब्रह्मलोके नु परान्तकाले (ना.) (३) १०२९ तेभ्य एष प्राण उदगायन् (बृ.) (३) ८४८, ते होचुः.. इन्द्रो ह (छा.)(२) ४४३ तैजसानीन्द्रियाण्याहुः (वि. पु.) (३) ७५८ तौ ह द्वारिंशत्वर्षाणि (छा.) (२) ४४३ तो ह प्रजापतिरुवाच (छा.) (२) ४४३ तो ह मुप्तं पुरुपमाजग्मतुः (कौ. व्रा.)(२) ५१३,५१८ तो हारविदानावैव (छा.)(२) ४४३ त्रयाणामेव चैवमुपन्यासः (व. सू.) (३) ९१४ प्रयो धर्मस्कन्थाः (छा.) (३) १४, १.४४, ९४५, ९० ते मनसेवाधीयन्त (श.वा.)(३) ९०९ तेऽमुष्मिभादित्ये सप्ताः (छा.) (३) १०१३ त्रिगुणा कर्मिणां क्षेत्र (परममंदिसा) (१):

·30 Sri-Bhasya पृएम निणाचिकेतरिभिरेत्य (का.)(२) ४८ त्रिपादस्यामृतं दिवि (छा.) (२) ३२० त्रित्वरणमेव हि (भाप्यकार)(१) १४३ त्रिशीणि त्वाष्टमहनम् ( को.) (२) ३२३, ३२७ त्र्यात्मकत्वात्तु भूयस्वात् (भाप्यकार) (१) दुगै पथस्तत्कायो (का.) (२) ८९० दुच्यवनो या समित्यु (२)२१९ दृश्यने त्वप्रया (का)(२) ४८१, ४८६ पन्ने तानि तान्येव (वि. पु.) (0) ५५० देनछन्दांसि पूर्वम् (३) ८७४ ताधिकरणे (व्र. सू.) (३) ८४७ लागायुज्यान् (मिडभाप्यकार) (१) १४४ त्वं चाहमस्मि भगवो देवते (जाबालो.) (१) दतियड्मगुप्यादि (वि. पु.)(१) १०२(२) देवलोकादादित्यम् (बृ.)(३) २०१९, १०२१, त्वं या अहमस्मि भगवो (जाबालो.)(३) ८९३, ९८०,९८१ त्वं हि नः पिता (प्र.)(१) २२४ त्वमेव मे वरं वृणीप्व (को ) (0) ३२१ त्वमेव वरं वृणीष्य (को.) (२) ३२४ द ददामि पुद्धियोगं ते ( गीता) (१) १७ (२) - दर्भमयो रशना (तै. ग्रा.) (२) २९१ दर्शपूर्णमासाभ्याम् (१) १८२ दशेमे पुरुषे प्राणा (वृ.) (३)७५, दहर उत्तरेभ्यः (न. सू.) (३) ८९६ दहरं विपापं पर वेश्मभूतं (ना.)(३) ९०५ दहरोऽस्मिनन्तरामशः (छा) (१) १८९ (२) ४२१, ४२३, ४३१, १३७, ५२० (३) ८९५ दिवसंत्ये संज्ञायाम् (पा. सू.) (0)५०४ दिवं च पृथिवीं चान्त (म. ना.) (२) ५५० दिवः परः (छा.)(२) ३२० दिवः परो ज्योति (छा.) (२) ३२० दिवमेव भगवो राजन् (छा.) (0) ३८० दिवा व शुक्लपक्षश्च (३) १०१४, १०१५ दिव्यो. देव एको नारायणः (सुबालो ) (२) देव सवितः प्रमुव (सा. बा) (३) ८६९ देवादिभेदे विध्वस्ते (वि पु.) (१) १२२ देवान्देवयजो यान्ति (गीता) (३) ७८४, ८४० वामुरा ह वै यन संयेतिरे (छा.) (३) ८४५, ४४९ देवा ह वै संत्रं निषेदुः (श.वा.) (३) ८० देशकालवैषम्यान (भाप्यकार)(१) २० देहयोगाद्वा (व. सू.)(३)८०९ देहेन्द्रियमनःप्राण (आ. सि.)(१) ८२ दोषग्रहाणार ज्ञान (शौनक., सि. न.) (३) १०३९ दोपहानौ तु शुस्त्यशे (भाप्यकार)(१) १४४ यां मूर्धानं यस्य विप्रा (मुनयः) (२) ३८३ शुभ्वाद्यायननं शन्दात् (क्र. सू.)(२)४३८ (धुलोकामौ ) श्रद्धां जुद्वति (छा.) (३) ५८३ द्रव्यसंस्कारकर्ममु (जै. सू.)(३)९३२ द्रष्टा श्रोता (वृ.) (२) ३६५ द्वया ह प्राजापत्या देवाचासुराश्च (पृ.)(३) दिव्यो ह्यमूर्त पुरुष. (मु.) (२) ३७८ दिशः श्रोने वा (मु.) (२) ३७८, ३८३ दिशः श्रोने विधि (मुनयः) (२) ३८३ दीक्षाप्रवेशमात्रेण ब्राह्मणो (शैवागम) (२) द्वादशाहमृद्धिकामा उपेयुः (ता. वा.) (३) १०४९ द्वादशाहेन प्रजाफाम याजयेन् (३) १०४९ द्वा सुपर्णा सयुजा (मु.) (१) ११६ (२) ३९७ (३) ८१३ द्वितीय विष्णुगंजस्य (वि पु.)(१) १०७ द्विषन्तः पापकृत्याम् (शाट्यायनिनः) (३) ८७२ ·Appendix C Index of Quotations 31 --- ध १०१७ दे से ब्रह्मणस्तस्य (विपु)(१)१०४ न तत्समधान्यधिच (श्वे)(0).. दे वाव ब्रह्मलो रूपे (वृ) (३) ८२०, ८२४, न तदनाति विचन (वृ) (३) ८८३ न तदस्ति दिना यत्स्यात् (गीता) (१), दे विद्ये वैदितव्ये (मु)(२) ३७३ १२४ न तयोगगुना शस्य (वि पु)(१) १०७ न तस्मा-प्रागा उत्तामन्नि (श ब्रा) (३) धर्मेश पापमपनुदति (म ना) (१) (३) न तस्य रश्चित्पतिरस्ति सोरे (श्वे) (२)२५९ धूत्वा शरीर (छा ) (२) ४७२ (३) १००४, न नस्य कार्ये करण च विद्यते (श्वे) (१) ९३ (२) ३०५, ५:८,:3८(३) ८१६ धुमो भृत्वानं भवति (छा )(३) ७९४ न नस्य प्राणा उलामन्ति ()(३) १.०६, धूमो रानिस्तथा कृष्ण (गीता) (३) १०१६, १००७ न तत्यगे क्श्चन (ना)(१) १३ (३)८३४ ध्यानक्रिया या भगवान् (चूलि ) (0)४९१ ध्यायतीय पृथिवी (छा ) (३) ९८. न तु दृष्टान्तभागन् (ब सू)(0)६१,२१ ननु मामभितान्ति (गीता) (0) ५९ च्यायतेऽत्यासिता तेन (लि) (0) ४९१, नटेर्दष्टार पश्ये ()(१), १६, २१६, ०६(३)८८६, ८८९ ध्यायेनारायण देव (दक्षस्मृ) (0).८ नन्दिग्रहि (पा सू ) (२) ६९ ध्रुवा स्मृति (छा ) (१) १६ न पश्यो मृत्यु पश्यति (छा)(१), २८,६६ (२)४०९ (३)७०६, ७३४ न समाविभागान् ( सू)(0) - ४९, -८२, न पुनमत्यवे तदेकं पश्यति (१):,. :३० (३)७३ न प्रेय संज्ञास्ति (वृ) (२) ३.०, २०, न कन्म भक्षयेत् (१) २१. ५३८(३)७२, ५३३ न चक्षुषा गृयते नापि वाचा (सु)(१)..१ न ब्रह्मा नेशान (महा) (२) ३.', १८ (२) ३३३ (३) १२३ (३)१०५४ न च पुनरावर्तते (छा) (३) ९४१, १०१० न भृतसंघसंस्थानो (म भा)(0)३७, न च मत्स्थानि भूतानि (गीता)(१)१०. नय ऋषिभ्यो मन्त्राद्धय (ते आ,आ श्री स्) न चाम्योपदिशेद्धमै (मनु ) (0) ४६३, ४८ (0) ४४८ न चैतेषु समस्तेषु (परमसंहिता)(२) ७०० न मतेमन्तार मन्दीधा (वृ) (१)१६, १६, न जायते म्रियते (का) (२) ४८९, ५३०, २२६ (३) ८८५ ६४०, १९. (३) ७१९, ७०२, १५ न मे स्तेन (डा) (२) ३८१ न तन रथा न रथयोगा (वृ) (१) १८५(३) गरसम्वर्गगते वै पापपुण्ये (वि पु)(३) ८१२ ८००,८०१ न वनाम्य हन्यते (छा) (३) ९०० न तन वेगान्ता ()(१) १४५(३) ८०० । नदनीत यया दलो (म भा)(0) न तम सूर्यो भाति (का)(0)४६९ न वा मनोयिन्यमिनानसादन (छा ) (३)... न तत्रानन्दा मुद (वृ) (१) १४. (३) न वा अरे पत्यु. कामाय (वृ) (0) ..., न ०४ - -- ८०० न त्वैवाह जानु नामम् (गीता)(१) ८० न वापरे मर्वय कामाय ()().

·Sri-Bhasya एम् न वा उ वैतम्रियसे (ते. ब्रा.)(३) ७९८ न वाचं विजिज्ञासीत (को.) (२) ३२७ न वा विशेषात (७. सू.)(३) ८९४ न वा विनातुर्विज्ञाते (१) ६५ विज्ञातेर्विज्ञातारं विज्ञानीयाः (बृ.)(३) ८८६ म वियदश्रुतेः (. सू.) (१) २१३ न विलक्षणत्वात् (ब्र.स.) (१) १४० (२) २५२, ६६०,६६४ न शदे पातकं किंचित् (मनु) (२) ४६२ न श्रुतेः श्रोतारं शृणुयाः (.)(३) ८८६ न संदृशे तिष्ठति रूपमस्य (का) (३) ८२३ न म वेद (कृ.) (१) १५ न स्थानतोऽपि (ब्र. सू.)(१) ४, ९९ न है वा अस्मा उदेति (छा.)(२)४५४ न ह वा अस्याननं (वृ.) (३) ९५५ न ह वा एवंविदि (छा.) (३) ९५६ न ह वै देवा अवन्ति (छा.) (३) ७८४ न ह वै सशरीरस्य सतः (छा.) (१) २२२ (२) २६३, ३०२, ४३३, ५८० (३) पृष्ठम् नान्यः पन्था अयनाय (श्वे.) (१) ५, २९ (ते. आ..) १६३ (२) ३९३, ५२४ गान्यत्किंचन मिषत् () (२) ६१७ (३) १०५४ नान्यदतोऽस्ति द्रष्ट (वृ.)(२) ४१५, ४१६ नान्योऽतोऽस्ति द्रष्टा (वृ) (१)२३५, २३५ (२) ३६५, ३६३, ३६८, ४७९, ५८८ नाप्नुवन्ति महात्मानः (गीता) (३) १०६० नाभुक्तं क्षीयते कर्म (ब्रह्मवै.) (३) ९८८, ९८९ नाम ब्रह्म (छा.)(२) ३६० नाम रूपं च भूतानां (वि. पु) (२) ४४८ (३) ७६० नामस्पयोनिहिता (छा.)(२) ४७० नामरूपादिमुक्तः परात्पर (मु.) (१) १२१ नामरुपे व्याकरवाणि (छा.) (२)५३३ नामादिपरंपरयात्मन (वृत्तिकार) (२) ४०२ नामानि कृत्वाभिवदन् (ते. आ.) (२)४७२ नायमात्मा प्रवचनेन (का.) (१) १७ (२) ३४७, ४८९ (मु.) (३)८२३, ८३३, ९५० नायमात्मा बलहीनेन (मु.) (१) २० नारायणपरं (म. ना.) (२) ६९२ नारायणपरा (म. ना.) (२) ६९२ नारायणो जगन्मूर्ति (म. भा.) (२) ५५५, ६१८ नाविरतो दुश्चरितात् (का.) (३) ९७३, ९८९ नाशक्नुवन्प्रजाः मुटु (भाष्यकार) (वि. पु.) (१) १४३ (३) ७७३, १००१ नाशयाम्यात्मभावस्थो (गीता)(२) ६५४ (३) ७४२ नाशान्तमानसो वापि (का.)(३) ९७३ नासदासीत् नो सदाशीत (ते. बा.) (१) २५, १५० नास्त्यकृतः कृतेन (मु.)(१) ६ नास्य जरयैतज्जीयति (छा.) (३) ८२९, ९०० नास्यापरपुरुषाः क्षीयन्ते (छा.)(२) ३५७ नास्याब्रह्मवित्कुले भवति (छा.)(२)३५८ नाहे चैदैन तपसा (गीता)(१)१८ (३) १०४७ न हिंस्यात्सर्वभूतानि (म. भा.) (३) ७९७ न हि विज्ञातुर्विज्ञातेः (बृ.) (३) ५३१ न हाधुवैः प्राप्यते ध्रुवं (का.)(१) ६ न होतस्मादिति (वृ.)(३) ८१०, ८२२, ८२६, ७० नातो मिथ्यासत्यार्थ (भाष्यकार) (१) १४५ नात्मा श्रुतेः (न. सू.) (१) (२) ६९८ (३) ७२५, ७४७ 'नात्मा श्रुतेः' इत्यारभ्य (१)६३ नात्युच्छितं नातिनीचं (गीता)(३) ९८५ नाध्वर्युपगायेत् (ते. सं.) (३) ८४ नाननं परिगृहीतं भवति (बृ.) (३) ९५५ नाना वा देवता पृथक्त्वात् (जै. सं. का.) (३) नानाविधैरुपायै (सां. का.)(२) ६६० नानावीर्याः पृथग्भूताः (वि. पु.) (१) १४३ (३) ७७३, १००१ नान्यं गुणेभ्यः करि (गीता) (३) ७६६ ·Appendix C:Index of Quotations 33 नाह सल्फ्यमेवं संप्रत्यात्मानं (छा.) (३) ७२५, ८०७, १०५२ नाहमत्र भोग्यं पश्यामि (छा.) (३) ८०५, १०५२ निचाग्य तन्मृत्युमुखात्प्रमुच्यते (का.) (१) १४ निचाय्यत्वादेवम् (न. सू.)(२) ४३७ नित्यं विभुं सर्वगतं (मु.) (१) २३ (२) ३७० (३)८३६ नित्यं वृद्धशरादिभ्यः (पा. सू.) (0) २९१ नित्येष्वपि कर्मम सर्व (आ.ध. सू.)(३)७९८ • नित्यो नित्यानां (श्वे.) (१) ९३, १५३, २३५ (२) ६२८ (३) ७१९, ७२२, ७४७, ८२६ -नित्योपलव्व्यनुपलब्धि (व्र. सू.) (३) ७३९, ७५२ नित्यो व्यापी प्रतिक्षेत्रमात्मा (आ. सि.)(१) एटम् नीयते तपसां श्रेष्ठ (वि पु.) (२) ६४१ नेतरोनुपपत्तेः (व.सू.) (३) ९१२, ९७९ नेता गमयिता स्रष्टा (वि.पु) (१) १०२ नेति नेति (वृ.) (३) ८१५, ८२१, ८२२ नेति होवाच याज्ञवल्क्यो (वृ.) (३) १००६ नेदं यदिदमुपासते (के.) (१) २३२ नेमा विद्युनो भान्ति (का.) (२) ४६९ नेह नानास्ति किंचन (वृ.) (१) २४, २५, २२१ (२) ५८७, ६०५, ६१४ १८०, नैकस्मिन्नसंभवात् (ब्र.सू.)(१) ४९ नैतदचीर्णप्रतोऽधीते (मु.)(३) ८४४ नैतदब्राह्मणो विवस्तुमर्हति (छा.) (२) ४६२ नेते सती पार्थ जानन् (गीता) (३)१०१ नैवेह किंचनान आसीत् (सुबालो.) (२) ३६६ नैसर्गिको न वै बोधः (विष्णुधर्म) (१)१०८ नो इतराणि (ते.) (३) ७८७ नो एवासाधुना कर्मणा (वृ.) (२) ४७४ नो एवेमानि भूतानि (छा.) (३) ८०७,१०५२ नोपजनं स्मरमिदं शरीरम् (छा.) (१) ६६ (३) ७२६, ७३४,९०१ निदिव्यासिनन्यः (वृ.) (३) ९८५ निबन्नन्ति महाबाहो (गीता) (२) ४९३ निमित्तमात्र मुस्त्वैव (वि. पु.) (२) ६४१ निमित्तमात्रमेवासो (वि. पु.) (२) ६४१ निरशनः परमं (मु.) (१) १२१ (३) १०५३ निरजनम् (श्वे.) (१) २४, ३३, ९२ (२) पड्कन्धवदुभयोरपि (सां. का.) (२) ५५९, निरवद्यः परः प्राप्ते (वि.पु.)(३) ८१७ निरस्तासिलदुःसो (१) ६२ निरुक्तं चानिरुक्तं च (ते.) (२) ३२८,५४९ निर्गुणम् (श्वे.) (१) ३३, ९२ (२) ३०५ निर्गुणस्याप्रमेयस्य (वि. पु.) (१)११२ (२) निर्दोष हि समं ब्रह्म (गीता)(१)११४ निर्मातारं चैके (व.सू.) (१) १४६ निलयनं चानिलयनं च (ते.) (२) ३२८,५४९ निपादस्थपति (२) ४२८ (३) १०१० निष्कले निनिय (श्वे.) (१) १०, २४, ९२ (२)५३९,५४५ (३) ८१६ निशा त्वेव विजिज्ञासिनव्या (छा.) (२) ४०६ निष्पाय मुक्तिकार्य वै (वि पु.) (१) १२१ पञ्चमहायज्ञा (१) २० पञ्चम्यामाहुतावापः (छा.) (३) ७९२ पञ्चरानस्य कृत्नस्य (म. भा.) (२) ७.१ पनि पतीनां (श्वे.) (१) ९३ पति विवस्यात्मेश्वरं (ना.) (१) १५३, १८२ (0)२५९ (३) ८१६ पत्युरसामजस्यात् (३. सू.)(२)६९५ पदभ्यां पृथिवी शेप (मु.)(२) ३७८, ३८३ पद्मकोशप्रतीकागं (ना.) (३)९०५, ९०६ पद्मासरा सगुता (वि. पु.)(१) १५५ पशुह वा एतच्छमशानं (यसिष्ठस्मृ.) (२) 1 पयोम्वुवत् घेतत्रापि (घ. सू.) (0) ५५५ ।

·31 Sri-Bhāsya पृष्ठम् पर ज्योतिरुपसंपद्य (छा.) (१) १२१ (२) ४६९ (३)८७८, ८९६, ९००, ९०१ परः पराणां (वि.पु.) (१)१०१,१०३, १११, १९७ (३) ८९९ परमब्रह्मभूतस्य (वि. पु.) (१) १०२ परमात्मा च सर्वेषा (वि. पु.)(१) १०४ (२) पितृलोकादाकाश (छा.) (३) ७८२ पितृहा...मातृहा (छा.) (२) ३९९ पिबन्त्येनामविषमाम् (चूलि.) (२) ४९१ पुण्यः पुण्येन कर्मणा (पृ.) (२) ६४१ पुराणे चैवमेवोक्तं (भाप्यकार) (१) १४३ पुरुष एवेदं सर्वम् (श्वे.) (२) ३८७ पुरुपं निर्गुणं सांख्यम् (चूलि.)(२) ४९१ पुरुषः प्रकृतिस्थो हि (गीता) (२) ४९३ पुरुषः स परः पार्थ (गीता)(१) १८ पुरुषः सुखदुःसानां (गीता) (२) ४९३ (३) ४८५ परमात्मात्मनोर्योगः (वि. पु.) (१) ११८ परमात्मा परं ब्रह्म (सर्वोपनिषद्) (२) ३३५ परमार्यश्व मे प्रोक्तो (वि. पु.)(१) १६२ परमार्थत्त्वमेवैको (वि. पु.) (१) २५, ११३ परस्पराङ्गान्येतानि (म. मा.)(२)५०५ परस्य ब्रह्मणः शक्ति (वि. पु.) (१) १०४ (३)७४९ परस्यान्ते कृतात्मानः (कूर्मपु.) (३) १०२९ परातु तच्छुतेः (व. सू.) (२) ४७९ परात्परं पुष्पमुपैति (मु.) (३) ८३१, ८३३, पुरुषविमोक्षनिमित्त (सां. का.) (२) ६५९ पुरुपश्चाप्युभावती (वि. पु.)(१)१०३ (२) ४८५ पुरुषस्य तथात्मानं प्रकाश्य (सां. का.) (२) पुरुपस्य दर्शनार्थ (सां. का.) (२) ६५६, ८३५ पुरुषान परं किंचित् (का.)(२) ४४६, ४७५, ४७९,४८६ पुरुषोऽमानवः स एत्य (वृ.) (३) १०२५ पुरुषो वाव यज्ञः (छा.) (३) ८६७ पुरुषोऽस्ति भोक्तृभावात् (सां. का.) (२) ६५८ (३) ७३९ पूः प्राणिनः सर्वगृहाशयस्य (आ. ध. सू.)(२) परात्परं यन्महतो महान्तम् (ना.)(३) ८३१ पराभिध्यानातु तिरोहितम् (ब्र. सू.)(३) ८१२ परास्य शक्तिर्विविधैव (श्वे.)(१) ३२, ९३, १५५, १७९ (२) २५२, ३०५, ६१९, ६३८ (३) ८१६, ९३७ परिणामतः सलिलवत् (सां. का.)(२)६५० परिणामादिसंभूतां (वि. पु.)(१) १६२ परित्राणाय साधूनां (गीता)(२) ३०७ परीक्ष्य लोकान् (मु.)(१) (२) ३७७ परो नारायणो देयः (पीराणिका) (२) ४५१ पर्णमयी जुहः (ते. सं.) (२) २९१ पधाउद्तयोधाय (विष्णुधर्म) (१)१०८ पश्यंचभुः (घृ.) (२)५१० पश्यत्यातयुद्धिवान् (गीता) (३)७३५ पश्यत्ययः स (श्वे.)(२) ३६५, ६३९ पादोऽस्य विधा भूतानि (छा.) (२) ३२० (३) ७४६, ८३१ पादोस्य सर्वा (छा.) (२)३१५, ३१८ पाराशर्यदयः मुर्धा (१)१ पिण्डः पृपायनः पुंगा (पि. पु.) (१) ११६ पूर्वाचार्यसुरक्षिना (१)" पृथगात्मानं प्रेरितारं (श्वे.)(१), १७३, १८३ (२) ६२८ (३) ७५१, ९८१ पृथिवी पुच्छ प्रतिष्ठा (ते.) (२) २६६ पृथिवीमयः (पृ.) (३) १००० पृथियप्मु प्रलीयते (सुबा.) (२) ४८३, ५४८ (३)७१७ पृथ्वादिभ्य इमनिग्या (पा. सू.) (२) ३९८ प्राशादिवतु नै परः (७. सू.)(३) ८२८ -प्रराश्यन्ते न जन्यन्ते (शीनक. सि. प्र.) (३) १०३९ प्र पुरा (गीता) (१) १७० (२) ·Appandir C: Inder of Quotations 35 पृधम् प्रकृति स्वामवष्टभ्य (गीता) (१) १७४ (स्वामधिष्ठाय)(२)३०६, ३९४ (२) प्राण इति होवाच (डा.) (२) ३१५ प्रागं च हालै तदाकाशं चोचुः (छा.)(२) ३६१ प्राणननानन्तं सर्वे प्राणाः (वृ.)(३)७५८ प्राणवंशवनापन्नः (३) ९५७ प्रागत्तेजति (छा.)(३) १९६, ९९९,१..., १००१ प्रकृतिर्या मयाल्याता (वि. पु.) (१) १०३ (२) ४८५ प्रकृतिश्च प्रतिताध्यान्तानुरोधान् (ब्र.रु.) (१) २१३ (३) ८२७ प्रकृतेः कियनागनि (गीता) (३) ७३६,७३७ प्रकृतेः मुकुमारतरं न (सां. का.) (२)६५० प्रजापतिः प्रजा अमृजन (ते. प्रा.)(३) १९, प्राणस्य प्रायः (के.) (२) ३३३ प्राणस्य प्राणमुत व परभुः (वृ.) (२)५०४ प्रागाविसः संचरति (श्वे.) (२) ४३१ प्रागापानसनायुक्तः (गीता)(२) ३८६ प्राणा वाव ऋषयः (शत. ना.) (३) ७५३, प्रजापति संवत्सरः (कौषीतकिनः) (३)८७० प्रजापतेः सभां वेश्म प्रपद्ये (छा.)(३) १०२८, १०३१ प्रतर्दनो ह वै दैवोदासिः (को.) (२) ३२१ (३) ९५० प्रतिपदविधाना पटो (१)२ प्रतिप्रतिगुणाप्रयविशेषात् (सां. का.) (२) प्रत्यस्तमितभेदं (वि. पु.) (१).२५, १०५, १०७ प्रधानं च पुमांश्चैव (वि. पु.) (१) १०४ प्रधानकारणीभूना (वि.पु.) (२)९४१ प्रधानक्षेत्रज्ञपतिर्गुणेशः (श्वे.) (१) १७२, १८२, २३५ (२) ४९२, ६१८ (३) ८२६ प्रमादं वै मृत्युमहं ब्रवीमि (सन.) (१) २९ प्रयाना यान्ति तं काल (गीता (३) १०१६ प्रलये च कमभ्येति (म. भा.) (२) ५५६ प्रविश्य नामरूपे व्याकरवाणि (छा.) (३)७७० प्रस्तोतर्या देवता प्रस्ताव (छा.) (२) ३१५ प्राचीनशाल भोपमन्यवः (छा.) (३) ९१९, प्राणा वै सत्यं (बु.)(३) ८२२, ८२६ प्राणिनः वर्मनन्ति (विष्णुधर्म) (१) १०४ प्राणेभ्यो देवा देवेन्यो लोकाः (को. ब्रा.) (२) ५१४, ५१९ प्राणे सर्व प्रतिष्ठितम् (म.)(३) ७६३ प्राणोऽपानो व्यान उदानः (इ.) (३) ५६२ प्राणो ब्रह्म कं ब्रह्म (छा.) (२) ३५६, २६. प्राणो ब्रह्मेति न्यजानार (ते.) (१) ३०० प्राणो वाव ज्येष्टश्च श्रेष्टच (छा., वृ.)(३) ८५.. प्राणोऽस्मि प्रहात्मा (को.)(२) ३२१, ३२२ प्राणो ह पिता (छा.) (२) ३९९ प्रातः प्रातरनृतं ते (ऐ. वा.)(२) ६९९ प्रापणीयस्तथैवात्मा (वि. पु.)(१) १११ प्राप्यान्तं पर्मणस्तस्य (वृ.)(३) ७८५, ९९३, प्रायश्चित्तं न पश्यामि (अविस्मृ.) (३) ९६४, ९६५ (पोडश प्राह) वर्षशतं जीवति (छा.)(३) ८६८ प्रियो हि शानिनोऽत्यर्थम् (गीता) (१) १७ (३) १०६१ प्रेत्याभिसंभवितास्मि (छा.) (३) ९१६ सया खेतेऽदृठा यज्ञस्पाः (मु.) (१) ६ (२) प्राजापत्यं प्रामणानाम् (वि. पु.)(३)९४६ प्राज्ञेनात्मनान्वारूढः (बु.) (१) ११८, १३६ (२)४७४, ६२८ प्राज्ञेनात्मना संपरिष्वक्तः (वृ.)(१)११८,२३६ (२) २५५, २५८, ४०४, ५१९, ६२८ फलमत उपपतेः (व. स.) (१) १९३ (३) ·36 Sir-Bhasya पृटम् ब्रह्मजिज्ञासा जन्मादस्य (१) १९९ ब्रह्मज्येष्ठा वीर्या संमृतानि (ते. ब्रा., अथर्वसं.) (३)८६६ ब्रह्मणा सह ते सर्वे (कूर्मपु.) (३) १०२९ ब्रह्मणे त्वा महस ओम् (ना.) (३) ८६८ ब्रह्मणोऽननुभूतित्वं (नाथमुनि) (१) १२६ ब्रह्मणो महिमानमाप्नोति (ना.) (३) ८६९ ब्रह्मणो हि प्रतिष्ठाहम् (गीता)(३) १०५८ ब्रह्म ते प्रवाणि (को ब्रा.) (२) ५१२,५१५, ५१७ पृष्ठम् फलवत्संनिधावफलं तदङ्गमिति न्यायः (३) ८६९ फलसविधित्सया हि (मिडाचार्य) (२)६५२ व बभूव भूयश्च यथा (वि. पु.) (१)११० बहुदायी-बहुपाक्य (छा.) (२) ४६० बहुधा जायमानः (मु.) (२) ३९४ बहु स्याम् (छा.)(१)८०, ९१, ९८, १७६, १८० (२) २७१, २७३, २७५, २८४, २९८, ३०३, ३१३, ३१४, ५४९, ६९२, (३) ७०७, ७१४, ८३२, ८६०, ९३७, १०५४ 'बहु स्याम्' इति (भाष्यकार) (१) १४३ बहूनां जन्मनामन्ते (गीता) (३) १०६१ बहूनां यजमानानां यो (ते. सं.) (२) ४४५ बहोर्लोपो भू च बहोः (पा. सू.) (२) ३९८ बह्वीः प्रजाः सृजमानां (श्वे.) (२) ४९४, (ना.) ४९६ (जनयन्ती सरूपां) बढ्यः स्याम (छा.) (३) ५१५ बाध्यबाधकमावोऽपि (भाष्यकार) (१) १४५ बालः कीडनकरिव (वायु पु.) (२) ५५१ बालस्य रक्षता देहम् (वि. पु.) (१) १५१ बालाग्रशतभागस्य (श्वे.) (३) ७२८, १०५१ बाल्यं च पाण्डित्यं च निर्विय (वृ.) (३) ९६५, ब्रह्म दाशा ब्रह्म दासा (आथर्वण ब्रह्मसूक्त) (१) २३५ (३) ७४५ ब्रह्म पुच्छं प्रतिष्ठा (ते.) (२) २६४, २६५ ब्रह्म भूतानां प्रथमोऽथ (ते. वा., अथर्वस.) (३) ८६६ ब्रह्मलोकमतिक्रम्य (याज्ञ. स्मृ.) (३) १००९ ब्रह्मलोकमभिसंभवानि (छा.)(२) ४७० ब्रह्मलोकमवाप्नोति (द. स्मृ.) (२) ५५८ ब्रह्मलोकान् (बृ.) (३) १०३० ब्रह्मवत्तत्प्रकाशत्वात् (नाथमुनि) (१) १२५ ब्रह्म वनं ब्रह्म स वृक्ष (ते. ब्रा.) (२) ५४४, ९७० बाल्येन तिष्ठासेत् (पृ.) (३) ९७०, ५७२, ब्रह्म वा इदमन (कृ.) (१) २१४ (0):१७ (३) १०५४ ब्रह्मविदाप्नोति परम् (ते.) (१) ६, ९, ९५, ११९, १८९, २३१, २४६ (२) २६३, २६४, २६५, २७१, २९४, २९६ (३) ८५८, ९२५, ९३१, ९३२, ९७६, ९५८, ९८८ बिभेत्यल्पश्रुताद्वेदो (म. भा.) (१) १०९ बोजाङ्बुरन्यायः (१) २३८ (२) ५८९, ५९१ बुद्धि तु सारथिं विद्धि (का.) (२) ४७८ युद्धिश्च न विचेष्टेत (का.)(३) ७५६ बुद्धे क्षेमप्रापणम् (आ. ध. सू.) (१) २३० बुद्धे चेत्क्षेमप्रापणम् (आ. ध. सू.)(१) २३० बुद्धरात्मा महान्परः (का.) (२) ४८१, ४८६ ब्रह्मविद्यामधिष्ठाय (वि. पु.) (१) २१ ब्रह्म वेद ब्रह्मैव भवति (मु.)(१)९, २९ ९५, १२०, २२५, २३१, २३६ (३)९७६, ९७८,९८८ ब्रह्मसंस्थोऽमृतत्वमेति (छा)(३) ९४४, ९४६, ९५२, १७२ ब्रहोमे द्यावापृथिवी (१) २३५ ब्रह्मैकमेव (वृ.) (२) ६३४ ब्रह्मचर्य समाप्य गृही भवेत् (जा.)(३) ९४७ ब्रह्मचारिनेदमुपास्महे (छा.) (२) ४६१ ब्रह्मचर्याचार्यकुलवासी (छा.) (३) ९६३ ब्रह्मजतं देवमीडयं विदित्वा (छा.) (२) ३४९ ·Appendix C: Index of Quotations 37 पृष्टम् भीषोदेति सूर्यः (ते.) (२) ४६८ (३) ५६४, ८१६, ९३८, १०५५ भूतप्राममिमं कृस्नम् (गीता)(१) १७४ (२) पृष्ठम् प्रहवेदं सर्वम् (न.ता.) (२) ६१४ (३) ८२७,८३६ ब्रह्मोत्पन्नः स तेनोक्तः (पौराणिकाः) (२) ४५१ ब्राझं सन्यासिनां स्मृतम् (वि. पु.) (३) ९४६ ब्राह्मणाः पुषेषणायाथ (३) ९५१ ब्राह्मणानां हि सदन (सात्वतसंहिता) (२) भूतन च भूतस्थो (गीता) (१)१०० भूतादिमहति लीयते ( सुबालो.) (२) ४८४, ५४८ भूमा त्वेव विजिज्ञासितव्यः (छा) (0) ४०१, ४०७ ब्राह्मणा विविदिपन्ति (.) (१) १२ ब्राह्मणः क्षत्रियैश्यः (म. भा.) (२) ५०२ ब्राह्मणो यजेत (३) ८१३ ४०२ । भक्तानुकम्पया विद्वान् (परमसंहिता) (२) . ७०० भरत्या त्वनन्यया शक्य (गीता) (१) १८ (३) ८२४, ९६९ भगवच्छन्दवाच्यानि (वि. पु.) (१) १०२ भावांस्त्वमेवमेतद्वीतु (छा.) (३) ८८९ भगासनस्थमात्मानं (कापालाः) (२) ६९० भयावस्यामिस्तपति (का. . (0)४६८ भयादिन्द्रश्च (का.) (२) ४६८ भवत्यमेदी भेदश्च (वि. पु.) (१) १२२ गवत्यात्मना परास्य द्विपन (बृ.) (३) ८४६ भवन्ति तपता श्रेष्ठ (वि. पु.) (१) ११२ (२) भूमा त्वेवेति भूगा परं ब्रह्म (वृत्तिकारः) (२) भूमिरापोऽनलो वायुः (गीता) (२) ४४४ भूय एव मा भगवान्विज्ञापयतु (छा.)(३)८८९ भूरि त्वष्टेह (व) राजति (ऋग्वेद) (१) १५२ मृगु वारुणिः (ते.) (१) १९४ भेदव्यपदेशात् (ब्र. सू.) (१) ११७ (२) २५० (३) ९३२ भेदग्नां परिमाणात् (सां. का.) (२) ६४७ भोक्ता भोग्य प्रेरितारं (श्वे.) (१) १७३ भोगमानसाम्यलिङ्गात् (व. स.) (१) ११९, २३७ (२)२७१ भो भो भलाक्ष (छा.)(२) ४५० भ्रान्तिज्ञानेन पश्यन्ति (वि. पु.) (१) २५ प्रामयन्सर्वभूतानि (गीता) (२) ३४१, ४५० (३) ७४१ म भविष्यति प्रमाण वा (म. भा)(0) ७.२ भवेयमिति मोक्षार्थी (१)६३ भस्म यतोपवीतं च (कापालाः) (२) ६९० भागी जीवः स विज्ञेयः (श्वे.) (३) ७२८, मघवन्मत्यै वा इदं शरीरं (छा.) (२) ४३२ । मतिस्त्वेव विजिज्ञासितव्या (छा.) (२) ४.६ मत्तः परतरं नान्यत् (गीता)(१) १०० (२) ४८४ भाति च तपति च (छा.) (१) १५ (३) भियते हृदयग्रन्थिः (मु.) (१) १६, २९ (३) मतः सर्वमहं सर्वे (वि. पु.) (२) ३२६ मत्वा धीरो हर्पशोको जहाति (का.) (२) ४८८ मत्स्थानि...न चाहं (गीता) (१) १०० मनः प्राणे (छा.)(३) ९९६, ९९८, ९१९ मनःपष्ठानीन्द्रियाणि (गीता) (३) ७६६, ७७९ मनः सर्वेयानः सहाप्येति (को. वा.)(२)५१८ मनश्चितो (श.बा.) (३) ९.७ मनसस्तु परा बुद्धिः (का.) (२) ४७६ मनसा तु विशुद्धेन (का.) (१) २३१ (२) भीषास्मादमिथेन्द्रश्च (ते.) (२) ४६८ (३) ७६४, ९३८, १०५७ भीषास्माद्वातः पवते (ते.) (१) ९४ (0) ४६८, ५९० (३) ७६४, ८०३, ८१६, ९३८,१०५७ ·.. Sri-Bhāsya पृष्टम् मनसैतान्कामान् (छा) (३) ७३४, १०५० मनसेवानुद्रप्रय (वृ) (३) ८९७ गासैतान्कामान्पश्यन् (छा)(३) ५२६ मनमेषु प्रदा अगृधन्न (श ब्रा) (३) ९.९, पृष्ठम् महाभूतमनन्तमपारम् (वृ) (२)५.५ महानव्यके लीयते (सुबालो) (०) ४८४, ५४२, ५४८ महान्तं विभुमात्मान मत्वा (का)(१) २२२ (२) ३४७ महाभूतादिवत्तीना (मनु) (0).. महाभूतान्यहंकारो (गीता) (१)८०, मही घटत्वम् (विपु) (१) १५४, १.८, मनोपियो मनमा पृच्छतेदु (ते) त्रा) (२) मनीषिणो गनमा विश्वामि (तै वा) ५४ २४४,३०. मनुदेवम्बतो राता (३) ९५० मा च योऽव्यभिचारेण (गीता) (३) १०५८ मनोनुर (श्वे)(३) ९८६ मामात्मपरदेहेषु (गीता)(३) ७४३ मनो ग्राम (छा)(0)३६. मामुपास्स्थ (की) (२) ३२०, ३२४, ३२६ मनो या युपासी (छा) (१) १५ (0) मामुपेत्य तु कौन्तेय (गीता) (३) १०६. (व्यजाना ) (३) ९७५, ९८० मामुपेत्य पुनर्जन्म (गीता) (३).. मनोमयं प्राणशरीर (श ग्रा)(३). | मामेव विजानीहि (की) (२) ३२,२ ३२५, मनोमय प्राणशरार (छा )(२) ३३० मनामय प्राणशरीरनेता (मु)(२) ३३३ माया तु प्रति विद्यात् (श्ये) (१) २७,१५१, मनोमय प्राणशगरी (ला) (0) ३३१, ३.८, १७२ (0)४९२, ४९५, ५३० मायामात्र (व्र सू)(१) २४, १००, १४६ मोमयोऽय पुरयो (यू)(३)८६३ माया वयुन ज्ञानम् (0) ३०७ मानो यार वाचो भूय (छा) (0) ३.९ मा विद्विषावहै (ते का)(३) ७१ मन्यानो गृणीते (ते आ)(0) ८८ मासेभ्य संवत्सर (छा (३)१.१८, १... मात्रा यमाणि क्वया (म)(२) ३७. मामेभ्यो देवलोक () (३) १.१९, १०२१ म मागिन्यु पियेत् (१) १९ मिप्यतदन्यदन्य (विपु)(१) ११८, १८३ मम माया दुरत्यया (गीता) (१) २७ १.. मुझोपराप्यव्यपदेशाय (ब सू)(१). मम योनिर्मदायाम (गीता)(१)१४ मुद्रिकापनाया (कापाला ) (0)... ममेपाशो जीवतोरे (गीता)(३) मुमधुमेलोपामात (३) ३६ मयनयो (पा सू ) (0) २१ मुमूर्षता प्रशस्तानि (३) १.१० मयाध्यक्षेण प्रति (गीता)(1) (0) मर्धा ते प्यपतिव्यन् (छा) (३) ९०१ .९४,..(३), १०.८ | धा स्पेर आग्मन (छा) (३) १९ गयि नटेऽपि मतोऽया (१)३ मूलप्रतिरपिशी (सो का ) (0) मरि गर्वमिदं प्रोन (गीता)(१).. मह पुमा प्रतिष्टा (ते )(0) भायुधापनि पाम (का,त) (९), मदन पर (का) (0) ४८. (३)६१८,१... महन पानाम् (का) (२), 30 मृत्युपगम् (का)(२) मलाश विरोरान्ना (विपु) (१)१४॥ मुग्यो म मापुमानानि () () ..." १८.(0) .... (३)... माह पाउपर्न (का) (f)vte मागरमा मावि (की 1(0)५१. " - ·Appendix G Index of Quotations पृटम मेघो भूत्वा प्रवर्षति (छा )(३) ७९४, ७९५ मैत्रेय भगवच्छन्द सर्वकारगरारणे (वि पु)(१) १०१ मैपथ्यात्मनि खल्वर टो (वृ) (२) ५.१ भोहो वै मृत्यु समतो (स ) (१) २९ य आकाशे तिष्ठन् (वृ) (३) ७१५ य आत्मनि तिष्ठन् (वृ) (१) ११८, १६५, १७५, २३६ (२) २८५, ३०८, ३२५, ३६५, ३६९, ४२९, ४७९, ५३२, १४१, ५७३, ६०७ (३) ७२४, ७४०, ७६४, ८१०, ८११, ८९८, ८८८, ९३३, ९८०, १०४१,१०५५ य आत्मानमन्तरो यमयति (वृ) (१) ११८, १६५, १७५ (०) ४२९, ५४१, ६७, (३) ७४०, ९८०, १०४१ य (एप) आत्मापहतपाप्मा (इ,छा) (१) २२० (२)४११ (३) १०३९, १०४३, १०४४ य आत्मा सवान्तर (बृ) (३) ८८५, ८८६ पृष्म् व एपोषिणि पुरुयो (छा )(२) ३५३, ३५५ य एषोऽन्तरक्षिणि पुरुषो (छा) (२) ३०१ य एषोऽन्तरादित्ये हिरण्मय (२) ३०१ य एषोऽन्तर्हृदय आश (३) (२) ५२० (३)८९५ य काम कामयत (छा)(0) य पृथिवी न वद ()(१) १६, १७५ (0)३६८ य मृत्युनं वेद (वृ) (१) १६५, १.. य पुनरेत निमाप्रणोमित्ये (म) (२) १० य पूर्वस्य (ते) (0) २८९ य पृयित्रीमन्तरो (वृ) (१) १९६, १७५ (२) २८५, ३६४ य पृथिव्या तिष्ठन् (वृ) (१) १६६, १७. (२) २८५, ३५४, ५४१, ५४३, ५७० (३) ७१५, ८१०, ८११, ८१८ ८८८, ९३३, १०५५ य प्राण. स वायु (वृ) (३) ७६. य प्राणेन प्राणिति (वृ) (३) ८८७, ८८८ य सत्येनातिवदति (छा)(0) ४००, ४०६ य सर्वज्ञ सर्ववित् (मु)(१) ३२, ९२ १७९ २४१ (२) २५०, ३५१, ३७५, ३९३, ४७२, ५६८, ६१९ (३) ४३०, ८१६, ८८८ य आदित्य तिष्ठन् (वृ) (२) ३०८ (३) ७६४,८३९ य इच्छेसिद्धिमास्थानु (म भा) (0)५०१ य इत्थ विदुर्य च (छा ) (३) ८८१ य इम च लोक पा च (वृ) (२) ३६६ य इहात्मानमनुविद्य अनन्त्येतान (छा) (१) ११९ य एतद्विदुरमृतास्ते (श्वे) (३)८३५ य एन विदुरमृतास्ते (मना)(१)१३ य एवविदि पाप कामयते (छा)(३) ८४७, य सर्वेषु लोकेषु ()(२) ३६ य सेतुरीनानाना (का) (२) ३५० यभ्यमाणो ह वै (छा) (२) ३०१ (३) ८४८ य एव चेद (कृ) (३) ८४६, ८५१ य एवमेतद्विदु (वृ) (३) ८८१, १०१९ य एवासी तपति (छा) (३)९८३ य एष एतस्मिन्मण्डल (वृ) (३) ८९४ य एप वितानमय पुष (वृ) (३) ५०० य एप सुप्तेषु जागर्नि (का) (१) १४५ (३) ८.१ ८००,१०४९ यच किंचिनगत्यस्मिन् (ना) (२) २१९ (३) ८३६ यच्चान्यथात्वम् (विपु) (१) १५८ यचाम्यहास्ति यच नास्ति (छा )(२) ४२५ यन्वैतत् (पु)(१)१६. यच्छेद्वायनसी (का) (२) ८१ या देवपूनायाम् (३)८८ यनमान दवा दापितरो (३) ४१६ यनेत स्वर्गकाम (३) ७३६, ८८, ९१ यज्ञ पशु (गि पु)(१)१६० ·40 Sri-Bhasya पृटम् पृष्ठम् यज्ञादिश्रुतेश्ववत् (व.सू)(१)१८ यत्र यन्ति सुकृतो (ते. वा) (३) ७९८ यज्ञेन दानेन तपमा (वृ) (३) ९६१ यत्र हि द्वैतमिव भवति (वृ.) (१) २४, ९५, यज्ञो दानं तपः कर्म (गीता) (३) ९५४ १८० (२) ५२३, ५३५,५८७,५९५, ६१५ यज्ञो दानं तपश्चैव (गीता) (३) ९५४ यत्रान्यत्पश्यति (छा.) (२) ३९७, ३९८ यज्ञोऽध्ययनं दानम् (छा.) (३) ९४५ यत्रायं पुरुषो म्रियते (वृ.) (३) १००६ यस्त्वमिज्यसे नित्य (वि पु) (२) ५५९ यत्रास्य पुरुषस्य मृतस्या ()(३) ७८० यतः प्रातिर्भूतानां (गीता) (२) ५५८, ६५३ यत्रैतत्पुरुषः स्वपिति (छा.) (०) २५६ (३) ९५४ (३)८०५ यतः प्रसूना जगतः प्रसूति (ना.) (३) ७१८ यत्रैष मुप्तोऽभून् (बृ.) (२) ५२० यतश्चैततश्चराचरम् (वि.पु) (१) ११० यत्साक्षादपरोक्षाद्ब्रह्म (वृ) (३)८८८, ८९. यतस्ततो न ते ध्याने (विष्णुधर्म) (१) १०७ । यत्सायं प्रातमध्यन्दिनं (वा ) (३) ८६८ यतोऽतो ब्रह्मणस्तास्तु (वि.पु.) (१) ११२ यथर्तृप्यतुलितानि (घि पु.) (२) ५५० यथाक्रतुरस्मिल्लोके (छा ) (१) ९५ (२) यतो वा इमानि भूतानि (ते.) (१) ३५, १०९, २५५, ३३१, ३४३, ४१७ (३) ९१५, ९७९,१०३३ १९५, १९८, २००, २१३, २१४, २४० (२) ३०५, ३०८, ३१०, ३२९, ३३६ यथा खल सोम्यमास्तिस्रो (छा.)(३)७७१ (३) ७१९, ८५७, १०५४ यथागमं यथान्याय (म. भा.)(२)५०४,७०६ यतो वाचो निवर्तन्ते (तै ) (१) ९४, ९५ यथामेज्वलनः सर्वा दिशो (को. ना.) (२) ५१४ (२) २६८, २९५, २९६, २९७ (३) यथा न क्रियते ज्योत्स्ना (शौनक-सित्र.)(३) यत्किच यज्ञे वर्म कियते (श वा ) (३) ९०९ यत्किचित् सृज्यते येन (वि पु)(३) ७४९ यथा नद्यः स्यन्दमानाः (मु.)(१) १२० (२) ३९५, ५३० (३)९३९ यत्किचेह करोत्ययम् (वृ) (३) ७८६ (यथा ) पशुरेवं स देवानाम् (बृ.) (३)७८३ यत्तच्छान्तमजरममृतमभयम् (प्र.) (२) ४१९ यथा पादोदरस्त्वचा (प्र.) (२) ४१७, ४१९ यत्तत्कवयो वेदयन्ते (प्र.) (२) ४२० यथा पुष्परपलाश आपो (छा.) (२) ३५९ यतदद्देश्यमग्राह्यम् (मु)(१) २३ (२) ३७१, (३) १.१८ ३७०, (अदृश्यादिगुणका) ४८६ (३) यथा पृथिव्यामोपधय. (मु.) (२) ३७१ ८८३ यथार्य सर्वविज्ञानमिति (भाष्यकार)(१) १४३ यत्तु कालान्तरेणापि (चि पु)(१) १६० यथा लोके राजा (द्रमिडभाष्यकार) (२) यत्प्रयन्त्यभिसविशन्ति (ते)(१) १०९, १९५ (२) ३३६ (३) १०५४ यया त्रीहिर्वा यवो वा (श. वा.)(२) ३४१ यन्न कालत्वमात्ति (गीता) (३) १०१६, यथारमानमाखणमृत्वा (छा.) (३)८४४ यथा सक्तो जले वातो (वि.पु.)(१) १०५ यन त्वस्य सर्वमान्मैवाभूत् ()(१)४, १७, यथा सतः पुरुषात्केशलोमानि (मु.) (२) ३५१ १८०, २३६ (२) ५४०, ५८७, ५९५, यथा मुदीप्तात् (मु.)(२) ३७५, ५२९ यथा सोम्य मधु महतो (छा.) (३) ८९२ ६१५ यन नान्यत्पश्यति (छा) (२) ३९७, नान्य- यथा सोम्यैकेन मृपिण्डेन (छा.) (२) ३५०, च्छृणोति ४०० २७४, २७५, ५३८, १०९ (३) २१ ८१६, ९३७ . ५८१ १०१७ ·Appendıx C Index of Quotations पृष्ठम् यथा वेह प्रना अन्वाविशन्ति (छा ) (२) पृष्ठम् यदिच्छन्तो व्रहाचर्य चरन्ति (का) (२) ४८१ यथेतमाकाशम् (छा ) (३) ७९४ यथेद तच्छिर एप सर्वाग्विल (वृ) (२) ४९५ यथोदपानमरणानिपते (शोनक सि त्र) (३) १०३९ यथोर्गनाभि मृरते (मु) (२) ३७१, ३७४, यदिद किंच (ते ) (२) २८५, २९९ (का) ४६८, ५०९, ५४९ यदिदमस्मिन्ब्रह्मपुरे दहर (छा)(२) ४२४ यदि वेतरथा ब्रहारर्यादव (जा)(३) ९४७-८ यदूर्व गार्गि दिवो ()(0) ४१२, ४१३ यदेतत् दश्यते मूर्त (वि पु )(१) २५, ११३ यदेव क तदेव स (छा )(२) ३६० यदेव भगवान्वेद तदेव मे हि (वृ) (0)५२४ यदेव विद्यया करोति (छा )(३) ९००,९२९, ९३०, ९३५, ९३९, ९६५, ९७४, ९९८ यदेव साक्षादपरोक्षाइब्रह्म (कृ) (३) ८८८ यटेप आकाश आनन्दो न स्यात् (ते)(0) १९४, २९९, ३१०, ४३० (३) ७३१, ८८९ यदने रोहित रूप (भाप्यकार) (१) १४३ (३) ७१३, ७७१ यदनेन हवियाशास्ते (ते ब्रा) (२)४४४ यदम्यु वैष्णव काय (वि पु) (१) १५. (२) ५७३ यदशशपालो भवति (ते सं)(३) ९० यदह वसिष्ठास्मि (छा, )(३) ८५४ यदहरेव विरजेत्तदहरेव प्रजेत् (जा) (३) ९४८ गदा कर्मसु काम्येषु (छा ) (३) ८०४ यदा तत्पर्यवैति (वृ) (३) १०१५ यदा तमस्तन दिवा न रात्रि (श्वे) (0) ५४२ यदा तु शुद्ध निनरपि (विपु) (१) २८, १५४,१५७ यदा न कश्चन वेद (वृ३) ८०५ यदा पञ्चावतिष्ठन्ते (का)(३)१६ यदा पश्य पश्यते रुक्मवर्ग (मु)(२) ३९५, ४३८ (३) ९२५, ९७६, १.४० यदा वै पुरषोऽस्मात्लोकात् ()(३) १०१९, १०२१ यदा वै विनानात्यय सत्य वदति (छा ) (२) यद्भूतयोनि परिपश्यन्ति धारा (म)(0) ५५३ यद्यद्विभूतिमत्सत्त्व (गीता)(१) १२४ यद्यन्योऽस्ति पर कोऽपि (वि पु)(१) २५, ११४ यद्यपि मच्चित्त (भाग्यकृत् )(१) १२० गद्राचानभ्युदित नेद यदिदमुपासते (के)(१) २३२ यद्वाय क तदेव ख (छा०) (२) ३६१ यद्वैकिंच मनुरवहन (ते स)(२) ५६० यन्मूहुर्त क्षण वापि ( महर्पय.) (१) ९९ यन्मय च जग ब्रह्मन् (वि पु)(१) ११० यममिन वेद (वृ) (३) ७६८ यमात्मा न वेद (वृ)(१) ११८, १६५, १७५ (०) ३६८, ३६९,४०९,६२७ (३)५४०, ९८०,१०४१ यमेवैष पृणुते (का) (१) १७ (0) 3४७, ३७३ (३) ८२३, ८३१ यया क्षेत्रमशक्ति गा (वि पु) (१) १०४ ४०१ यदा सर्वे प्रमुच्यन्ते कामा (का, वृ) (३) १००२, १००३, १००४ यदा मुप्त. स्वप्न न कथयन (को) (२)-१९ यदा सुपुप्त स्वप्न न क्थचन (को) (०)२५५ यदा येवैष एतस्मिन्नदृश्ये (ते) (१) २८, ९९ (३)८०३, १०५६ यदा ह्येवैष एतस्मिन्नुदरमन्तर (ते) (१).४, ९८ (३) ८.३ ६ यया तदक्षरमधिगम्यते (मु ) (२) ३६९, ४१० यश्चधुपि तिष्ठन् (वृ)(0) ३९५, ३०३ (३) ८९० ·42 Sri-Bhasya पृष्टम् यशोऽहं भवामि ब्राह्मणानाम् (छा.) (३) पृष्टम् यस्य मनः शरीरं (बृ.)(२) ५४७ यस्य मृत्युः शरीरं (सुबालो.) (१) १६७, १७५ (२) २५२, २८६, ३६४,४८४,५४८ यस्य रेतः शरीरं (बृ.) (२) ५४७ यस्य वाक्शरीरं (बृ.) (२) ५४७ यस्य वायुः शरीरं (बृ.) (२) २८६, ४८४, ५४७ (३)८३९ यस्य विज्ञानं शरीरं (बृ.)(२) ५४७ यस्य श्रोत्रं शरीरं (वृ.) (२) ५४७ यस्य सर्वाणि भूतानि शरीरं (.) (२) ५४७ यस्य स्यादद्धा न (छा.) (२) ३४४ यस्याफाश शरीरं (वृ.) (२) २८६, ४८४, ५४७ यस्याक्षरं शरीरं (वृ., ना.) (१) १८२ (२) २५२, २८५, ३०८,४१४, ५४७ यस्याग्निः शरीरं (बृ.) (२) ५४७ (३) ४६४ यस्यामिरास्यं (म. भा.)(२) ३८३ यस्यात्मा शरीरं (बृ.) (१) ११८, १६७, १५५, १८२ (२)२८६, ५४७, ६२७, ६२९ (३) ७४०, ५४९, ९८०, १०४१ यस्यादित्यः शरीरम् (वृ.) (२) ५४७ यस्यानुवित्तः प्रतिबुद्धः (१)(३) ७२८ यस्यान्तरिक्षं शरीरं (बृ.) (२) ५४७ यस्याप. शरीरं (सुबालो.) (२) २८६, ४८४, यश्चायं दक्षिणेक्षन् (वृ.)(३)८६४, ८१४ यस्तद्वेद यत्सद्वेद (छा.) (१) १५ (३) ९७७ यस्तमात्मानमनुविद्य (छा.)(२)४३२, ४३४ यस्तःणानुसंधते (मनु.) (२) ५६३, ५७७ यस्तेजसि तिष्ठन् (बृ.) (३)४१५ यस्त्वेतमेवं प्रादेशमात्र (छा.) (२) ३७९, ३८८, ३८९, ३९० (३) ९२० यस्मात्क्षरमतीतो (गीता)(१) ८०, १०१ यस्मात्परं नापरमम्ति (श्वे.)(३) ८३४, ८३५ यस्मात्सम्यकपरं ब्रह्म (पौस्कर सं.) (२) ६९७ यस्मानाणीयो न ज्गयो (श्वे.) (३) ८३४, ८३५ यस्मिन् द्यौः पृथिवी चान्तरिक्ष (मु)(२) ३९२ यस्मिन्नुत्क्रान्त इदं शरीरं (छा) (३) ७६१ यस्मिन्पश्च पञ्चजना (बु.)(२) ५०१, ५०३, ५०४, ५०५ यस्य चक्षुः शरीरं (बृ.)(२)५४७ यस्य चन्द्रतारकं शरीरं (बु.) (२) ५४७ यस्य चित्तं शरीरं (सुबालो.) (२) ५४८ यस्य चैतत्कर्म (की ब्रा.)(२) ५१२, ५१५, ५१६, ५१७ यस्य ज्ञानमयं तपः (मु.) (२) ३७५, ५४९ यस्य तमः शरि (बृ.) (२) ५४७ यस्य तेजः शरीरं (सुबा.) (२) २८९, ४४४, 4 यस्यामतं तस्य मतं (के.)(१) २४, ९५ यस्याव्यक्तं शरीरं (ना.) (१) १८२ (२) २५२, ४१४, ४८४ (सुबालो.) ५४८ (३) यस्य त्वक्शरीरं (व.) (२) ५४७ यस्य दिशः शरीरं (वृ.)(२) ५४७ यस्य देवे परा भक्तिः (श्वे) (३) ९६९ यस्य द्यौः शरीरं (वृ.) (२)५४७ यस्य पृथिवी शरीरं (वृ.) (१) १६६, १७५, १८२ (२) २८५, २८६, ३६४, ४८४, ५७३ (३) ७१५ यस्य प्राण: शरीरं (पृ.)(२) ५४७ यस्य बुद्धि शरीरं (सुबालो) (२) ४८४,५४८ (३) ७१५ यस्य ब्रह्म च क्षनं (का.)(२) ३४५ यस्याहंकार' शरीरं (सुबालो) (२) ४८४, ५४८ (३)७१५ याज्ञवलायेति होवाच (वृ.) (३) १००६ या दृष्यास्मीति पुनर्न (सां. का.) (२):६० यान्ति मद्याजिनोऽपि मां (गीता)(३)८४० यान्यनवानि कर्माणि (ते.) (३) ७८७ यान्यस्माकं मुचरितानि (ते.)(३) ७८७ यान्यनानि देव(त्रा)नक्षत्राणीन्द्रो (बृ.) (२) ६१७ (३) १०५४ या प्राणेन संभवति (का.)(२) ३४८ ·Appendix C: Index of Quotations पृष्ट योऽपानेनापानिति (वृ.)(३) ८८६ योऽपामन्तरे संचरन् (सुबालो०)(२)२८६ योऽप्यु तिष्टन् (तृ.) (२) ६५१ (३) ७१५, ८१८ यो ब्रह्माग विदधाति पूर्वम् (श्वे.)(२) ४११, ४५० (३)१०२८ यो मामनमनादि च (गीता) (१) १०० (३) योवज्जीवमनिहोत्रं जुहोति (आप. श्री.) (३) ९४३,९५९ यावत्सपातमुपिटवा (छा.)(३) ७८४, ७८५, ७८६,९९३ यावदस्मिशरीरे प्राणो (कौ.) (२) ३९७ यावदेकैकस्मा ऋत्विजे धनं (छा.) (२) ३८१ यावनाम्नो गर्न (छा०)(३) १०३४ यावमुष्य गेष्णौ (छा.) (२) ३०१ यावान्वा अयमाकाशः (छा.) (२) ४२२, ४२४ (३) ८६७ युक्तं तद्गुणकोपामनात् (वाक्यकार)(१) १२० युक्तश्छन्दांस्यधीयीत (मनु.) (१)४ ये चामी अरण्ये श्रद्धां सत्य (इ.) (३) ८८), १०१९ ये चेमेऽरण्ये श्रद्धा तप (छा.) (३) ८८०, ८८१, ९४३, ९४४, ९४७, ९५२, १०३३ ये तु ज्ञानविदः शुद (वि.पु.) (१) २५, ११४ येन जातानि जीवन्ति (ते.) (१) १०९, १९५ (२)३३६ (३)१०५४ येन स्यात्तेनेदश एव (कृ.)(३) ९५० येनाक्षरं पुस्य वेद (मु.) (१) येनाथुन युत (छा.)(२) २५२, २७३, २७४, ५३८, ६०९ (३) ७१०, येनाहं नामृता स्यां (बृ.) (२) ५२४ येनेदं सर्व विजानाति (पृ.) (१) २२५ (२) यो मामेवमसमूडो (गीता) (२) ३४१ यो मृत्युमन्तरे मंचरन् (ना.) (१) १७५(२) ३०८, ५४८, ६२८ योऽयं पवन एप (३) १०२२ योय मध्यमाणः (वृ.)(३)७६१ योऽयं विज्ञानमयः प्राणेपु (पू.) (३) ७२६, यो योनि योनिमधितिष्टत्येकः (श्वे.) (२) ४९७ यो यो यां यां तनुं भकः (गीता)(३) ८३१ यो यो धनमति (छा.)(३) ५८२, ७९९ यो रेतमि निष्टन (वृ.) (३)८१. यो लोकनयमाविश्य (गीता) (१)१०० •(३) यो वा एनदक्षरं गायविदित्वा (वृ.) (२)४१: यो वायौ तिष्ठन् (वृ.)(३) ७१५,७६४,८३९ यो विधाने तिष्ठन् (पृ.) (२) २७०, ३१४, ३६९,५७३ (३) ७२४, ७१ यो वै बाला एतेषां (की.) (२)५५,५१५ यो वे वेदांच प्रहिणोति (श्वे.)(२). योऽव्ययमन्तर रोचरम् (सबालो.)(२)५४१, ८१७ येऽप्यन्यदेवना भक्का (गीता) (२)५५९ येय प्रेते विधिस्सिा मनुन्ये (का.) (२) ३५०, ३५१, ४८८ ये वै के चास्माहोमात्प्रयन्ति (को.)(३)७२७, ७८९,७९१ यः स्वधर्मपरैर्नाथ (वि. पु.) (२) ५५८ योऽकामो निष्काम आप्तकाम (श. ब्रा.) (३) योऽशनासपिठामायनीतः (वृ.)(३)८८७ यो ह वै ज्य: च न (छा.,.) (३) ८५१ रात्य दायित्वा निवर्तते (सां.का.) (२)::. रजतांगो पदोनोमी (माप्यकार) (१)१६ स्थत्यारेषु नैमितिना (की.)(३) ३२५ रमणीयवरणाः कपूपचरनाः (छा.) (३) रश्मिभिगोऽस्मिन्प्रतिटिनः (पृ.) (२), १००७ योभरमन्तरे संवरन् (सुबालो.) (२) २८६, ५३२,५४१, २८ योऽभिगन्तरो यमयति (पृ.) (३)६४ योऽमो लिष्टन् (पृ.)(३) ७६४, ४३९ रम कार्य सम्न्या (त) (2).. (:) २९५ (३) १.३६, १.१६ ·44 Sri-Bhāsya पृष्ठम् रसो वै स (ते) (१) १२० (0) १९९ (३) १०५६ रात्रिसरन्याय (३)९०२ रुद्राक्षकङ्कण हस्ते (शैवागम) (२) ६९१ रूपवर्णादिनिर्देश (विप)(१)१०३ रूप्यशुमत्यादिनिर्देशे (भाष्यकार)(१) १४० रूप्यादिसदृशश्चाय (भाष्यकार)(१) १४४ पृष्ठम् वायव्य भवेतमालमेत भूतियाम. (ते सं) ३ ८३८ वायु प्राणो हृदय वि वमस्य (मु) (२) ३७८, ३८३ (ऐ आ वायु प्राणो भूत्वा) ५६६ वायुमेव स्वेन भागधेय (तै सं) (३) ८३८ वायुरामाशे लीयते (सुवा) (0)५४८ वायुभूत्वा धूमो भवनि (छा ) (३) ७९८ वायु क्षेपिष्टा देवता (ते स) (0) ४४४ (३) ८३८-९ वायुधान्तरिक्ष चैतदमृतम् (वृ, शा) (१) १९४ (३) ७०९, ७११, ७५४ वायोरमि (ते) (२) २५८ (३) ७.९, ल लभते च तत कामगन् (गीता)(३) ८४० लम्भुरो ह वासो (छा) (३) ८६१ लिप्यते न स पापेन (गीता) (३) ९५८ लीनमासीद्यथा यत्र (वि पु)(१) ११० लोक पृणानमेन (श ब्रा)(३) ९१३ लोक्वतु लीलाकैवल्यम् (व्र सू ) (२) ५.० लोकान्नु सजा इति (ऐ)(३) ८५९, १०५४ लोकेषु पञ्चविध सामोपासीत (छा) (३) ९१७ वक्तार विद्यात् (को) (२) ३२५ वचनानि स्वपूर्वत्वात् (जै सू)(३) ९१० वचसामात्मसवेद्य (विपु)(१)२५ वज्रहस्त पुरदर (ते सं) (२) ४४३ वर शृणीष्व (की) (२) ३२१ वरुण पितरमुपससार (ते)(१) १९४ वर्णित शायते वक्तु (वि पु)(१) १०३ वर्णा आश्रमाश्च स्वर्मनिष्टा (गौतमस्मृ) (३)७८५ वरान्ति तन भूतानि (वि पु) (१) १०२ वसूनामेवैको भूत्वा (छा ) (२) ४५१ वस्त्वस्ति किम (वि पु)(१) १५४, १५७, वासुदेव सर्वमिति (गीता) (३) १०६१ विरपोऽविशिष्परत्वात् (ब्र सू)(१) २० विशारजननीम् (चूलिका)(२) ४९१, ५३६, ५४०, ५४१ विशराश्च गुणाथै विद्धि (गीता) (0) ४९३ विकार्यमा मन शक या (विपु)(१)११८ विजानाम्यह यत्प्राणो ब्रह्म (छा ) (२) ३६१ विज्ञातमविजानताम् (के)(१) ९६ विज्ञातारमरे केन विनानीयात् (वृ) (१) ६३, ६६, १६, १७९ (२)५२२, ५३५ (३) ७२६ विज्ञान चाविज्ञान च (ते) (१) १७७ (२) २६९, ३२८, ५४९, ५६२ विज्ञान परमार्थो यत् (विपु)(१) २५ विज्ञान प्रापक प्राप्ये (वि पु)(१) १२९ विज्ञान ब्रह्मेति व्यतानात् (ते) (२) ३०० विज्ञान यज्ञ त्नुते (ते) (२) २६८, २६९ (३) ७२४, ७३१, ७३८ विज्ञानघन एव (वृ) (१) ६५ (२) ५२२, ५३४ (३) १०४३, १०४५, १०४६ वितानमानन्द ब्रह्म (वृ) (१) २९ (२) २९९, ३०५, ६०५ विज्ञानमेक निजम (वि पु)(१) २८, १५४, विज्ञानसारथियस्तु (का)(२) ४८६ विज्ञाय प्रज्ञा कुति (वृ) (१) १३, १८९ वस्त्वैकमेव दु खाय (वि पु) (३) ८१२ वास्पाद प्राण (छा ) (३) ८३० वाग्याव नाम्नो भूयसी (छा ) (२) ३९९ वामनसि सपद्यते (छा ) (३) ९९६, ९९७, १०१०,१०५१ वाचारम्भण विकारो (छा ) (१) २४ (२) ६०८,६१० ·Appendix C: Index of Quotations 45 पृटम् वृतात्कर्माधिगमादनन्तरं (वृत्तिकार)(१)३ वेणुरन्ध्रविभेदेन (वि. पु.)(१) २६, ११५ वेत्थ यथा पचम्यामाहुतावापः (३)७७७,७८१, पृष्ठम् विद्यया हैवैत एवंविदश्चिता (श.वा.)(३)९०९, २१० विद्यां चाविद्यां च (ईशा.) (१) २१ विधिस्तु धारणेऽपूर्वत्वात् (जै. सू.) (३) ९४७ विधूय पापं (छा.)(२) ४०१ विनाशमेवापीतो भवति (छा.) (३) ८०७, १०५२ विभेदजनकेऽज्ञाने (वि. पु.) (१) २६, ११६, १२३ विमोकः कामानभिष्वङ्गः (वाक्यकार)(१) १९ विरोधे वनपेक्ष स्यात् (जै. सू.) (२) ५५४, वेदनमुपासनं स्यात् (वाक्यकार) (१)१६ वेदमधीत्य (छा.) (३) ९४० वेदशब्देभ्य एवादौ (मनु., वि पु.) (२) ४४४ (३) ७६८ वेदानि लोकममुं च (आ. 'ध. सू.)(१)२३० वेदान्तेषु यथासारं संगृह्य (परमसंहिता) (२) ७०० विविदिषन्ति (वृ.) (१) १०, २०, २३१ (३) ९५२ विविधा च पृथक्चेष्टा (गीता) (२) ४८० ७०४ विवेम्दं परं शानं (सात्वतसंहिता) (२)६९७ विशेषाभावाद्विपरीतं कस्मान भवतीति न्यायः (३) १०४४ विश्वं नारायणः (ना.) (२) ४ (३) ९०४ (विश्वं नारायणं) ९०६ (तत्त्वं नारायणः) विश्वमेवेदं पुष्पः (ना.)(३)९०६ विश्वरूपो यतोऽव्ययः (वि. पु.) (१) १५६ विधस्मा अमि भुवनाय (ऋ. सं.) (२) ३७९ विश्वात्मानं परायणम् (ना.) (२) २५९ विष्टभ्याहमिदं कृतल (गीता)(१) १००, १२४ (३)७६५, ८१७, १०५८ विष्णुनामा स वेदेषु (वि. पु.) (१) १०४ (२) ४८५ विष्णुशक्तिः परा प्रोक्ता (वि.पु.)(१) १०४ विष्णुशक्त्या महायुद्ध (वि. पु.) (१) १०४ विष्णोः सकाशादुभूतं (वि. पु.) (१) १११ (२) ५५५, ६१९ विष्ण्वाधारं यथा चैतत् (वि. पु.) (१) १६१ विष्वञ्चो विपरीता नश्यन्ति (गौतमस्मृ.) (३) ७८६ वीरहा वा एप देवानां (ते. सं.) (३) ९४५ वृक्ष इव स्तब्धो दिवि (श्वे.)(३) ८३५ वेदाह समतीतानि (गीता)(१) ८० वेदाहमेतं पुरुषं महान्तम् (श्वे., ते. आ.) (१) १६३ (२) ३०६, ३२०, ६९२(३) ८३४, ९३१ वेदेन नामरूपे व्याकरोत् (ते. बा.) (२) ४४७ वैवस्वतं संयमनं जनानां (ऋ.सं., तै. आ.X३) v८९ वैवानरं द्वादशकपाल (ते. सं.) (३) ९२२ वैश्वानरमुपास्ते (छा., श. ना.) (३) ८४२ वैश्वानरस्य मुमतौ स्याम (ऋ. सं.) (२) ३७९ वैपम्पनैपृण्ये न सापेक्षत्वात् (ब. सू.) (२) ६३० (३) ७२३ व्यक्तं विष्णुस्तथान्यत्रतं (वि. पु.) (२) ४८५ व्यक्तृव्यङ्ग्यत्वमन्योन्यं (आ. सि.)(१)२ व्यङ्ग्यत्वेऽननुभूतित्व (आ. सि.)(१) ७२ व्याधिभिः प्रतिपूर्णोऽस्मि (छा.)(२) ३५० व्याप्तिस्पेण संवन्धः (परमसंहिता)(२)६९८ मोहिर्वा यवो वा (श.वा.)(२) ३४१ बाह्यभावे च नीवारग्रहणं (भाष्यकार) (१) १४४ श शं नो मित्रः (ते.) (३) ८७०, ८७१ शक्तयः सर्वभावानाम् (वि. पु.) (१) ११२ (२) १३६ शक्तिः सापि तथा विष्णोः (वि. पु.)(१)१०५ शकौ हस्तिकपाट्योः (पा. सू.)(२) ६१९ गत चैका च हृदयस्य नाडयः (का., छा.) (३) १००२, १०११ ·Appendix C:Index of Quotations 47 पृष्टम् स एनान्ब्रह्म गमयति (छा.)(३) १०२४ स एव सर्वभूतात्मा (वि. पु.) (१) १५६ स एवापस्तात् (छा.) (२)४१० रा एवेदं सर्वम् (छा ) (२) ४१० स एवेनं भूति गमयति (ते.सं.)(२) ४४४ (३) ८३८ स एप इह प्रविष्ट आनयाग्रेभ्यः (बृ.)(२) ५१० स एप एवं मृत्यु ये एप (श.वा.)(३) ९१२ स एप नेति (बृ.) (२) ५.५ (३) ८९७, पृष्ठम् संभतेति तथा भर्ता (वि. पु.)(१) १०२ संभोगप्राभिरिति चेप्न शेप्यान् (३. सू.) (२) ५७९ (३) ८०९ संयुक्तमतरक्षरमक्षर च (श्वे.) (३) ४९२ सक्सरादादित्यम् (छा.)(३) १०१८, १०२० संसरति बध्यते मुच्यते च (सां. का.) (२) ८९९ स एप प्राण एव (को.)(२) ३१२, ३२३ स एप महानन आत्मा (पृ.) (३) ८२९ स एप रसानां रसनमः (छा.) (३) ९४८ स एप वैश्वानरो विवरुपः (ते. वा., प्र.) (२) ३८० स एप सर्वेभ्य पाप्मभ्यः (छा.) (२) ३०१ संमारतापानपिलान् (१)१०४ म कारणं करणाधिराधियो (श्वे.) (१) १५२ २३६ (२) २५९, ३०, ३३५, ६१८, ६२८ (३) ८१६, ९३० समुत्प्रत्ययं कुर्यात् (वाक्यकार)(१)१६ मकृदिया ह वास्मै भवति (छा.) (२) ४५४ स तु कुवात (डा.) (२) ३३१, ३३२, ३४३ गल्येवं वर्तयन् याददायुपं (छा.)(३)९७१, ९८७,१०६० ग गुणान्ममतात्रौतान् (गीता)(३) १०५८ स च भूतेष्वशेषे (वि. पु.) (१) १०२ स चानन्त्याय वल्पर (श्वे.)(२) ३३५ सग त्यचागवत् (ते. आ.) (१) १६, १७ (२) २८५, १२८, ३६, ५.९, ५०९, रात आगम्य न विदुः (छा.) (२) ४२८ (३) ८०६ स एपोऽमिश्रानरः (श. बा.) (३) ३८५, ३८५ स एपोऽन्तधरते (मु.)(२) ३९२ स ऐक्षत (ऐ.)(१) ८०, ९२ (२) २५१, २५८, ३१४, ११७ (३) ८५९, १०५४ संकल्पादेव तच्छृतेः (ब. सू.) (३) १०४२ संरल्पादेवास्य पिनरः (छा.) (३) १०४६ साल्पाईफारममन्तिो यः (श्वे.)(२) ४४० संघातपरार्थत्वात् (सां. का.)(२) ६५८ संहामूर्तिम्लप्तिः (ब. सू.) (३) ७५ संज्ञायते येन तदस्तदोपं (वि.पु.) (१) १०१ संत शिराभिस्तु (ना.)(२) ३९४ संदृश्यते मर्वश्ववंचनाः (वि.पु)(१) १०१ राध्य तृतीयस्थान (३) संन्याहीनोऽशुचि (दक्षस्मृ.)(३) ७८८ संध्ये टिराह हि (ब्र. सू.)(१) १४६ संन्यस्याग्नि न पुनरारतयेत् (कठरू, कठश्रु.) (३)९६३ संपयाविर्भावः स्पेन मन्दान् (5. सू.) (१) २३७ (२)५३२ संभरः सर्वभूतानां (गीता) (१) १७४ ८.. म त आत्मान्तर्याम्यगनः (वृ.) (१) १६६, १६५, १५ (२) १९५, ३६८, ३६९, ५३२, ५४१, ११७ (३) ७४०, ७६., ८११,८८६,९८०, १०४१ स तत्र पर्येति (डा.) (१)११९ (२) १, १३६, ५८० (३)८०५, ७८, ५०१, १०४६ म तपस्तप्ता (ते.) (१) १७६ (२)५४९ म तपोऽनप्यन (ते.) (१)१७६ (२) ५४९ म तया अद्वया युनिः (गीता) (३) ८४० रानामनी प्रजापतिः (ते.बा.) (२)४४० मला मौन्य तदा गानो भनि (डा.) (२) २९६, २५५, ५१९ (३) ८०५ ·48 Sri-Bhāşya पृष्टम् स न साधुना कर्मणा भूयात् (बृ.) (२) ४७४ सन्मूलाः सोम्येमाः प्रजाः (छा.) (१) १६६, १५६ (२) २५९, २७५, ६०९ (३) ७१९, ९८० पृष्ठम् सति संपा न विदुः (छा.) (२) ४२७ सत्त्वं रजस्तम इति गुणाः (गीता)(२) ४९३ सत्त्वात्संजायते ज्ञानम् (म. ना.) (१) २२ सत्त्येव सोम्येदमग्र आसीत् (छा.) (२) ६२५ सत्यं चानृतं च (ते.)(१) १७६ (२) ३२८, ५४९,५५१ सत्यं ज्ञानमनन्तं ब्रह्म (ते.)(१) १०, २४, २९, ३३, ८९,९०,१८०, १९६, १९८, २१४, २२०, २२६, २४४ (२) २६३, २६५, २६७, २९४, २९५, ३०५, ३२८, ४०४,५०८, ५४५, ५४९, ५९८, ६०८ (३) ७३२, ८१४, ८१५, ८३२, ८५५, ८८१, ८८८ सत्य त्वेव विजिज्ञासितव्यम् (छा.) (२) ४०४, ४०६ (३) ८८२ सत्यं ब्रह्म (वृ.)(३) ८६४ सत्यं ब्रह्मेत्युपासीत (श.वा.)(३)८६३ सत्यं वदिष्यामि (ते) (३) ८७१ सत्यकामः सत्यसंकल्पः (छा.) (१) ३२, ९३, १६६, १७९ (२) ६३८ (३) ७२६ सत्यमवादिषम् (ते.) (३) ८७१ सत्यसंकल्पः (छा.)(३) १०४३ सत्यावदयादान (१) २० सत्येन लभ्यस्तेषां (प्र.४१) २० स त्वमनि स्वायमध्येपि (का.)(२) ४८७ सदा तद्भावभावितः (गीता) (१) २० सदाप्रमादममृतत्वं ब्रवीमि (स.)(१) २९ सदेव नीयते व्यक्तिम् (शौनक सि. न.)(३) १०३९ सदेव सोम्येदमन आसीत् (छा.) (१) १०, २३, ३४, ८८, ९१, १७६, १८२, १९५, २१४, २२० (२) २४९, २५०, २७३, २७५, ३०५, ३०९, ३१०, ३१३, ३१४, ४४२, ५०६, ५३९,५६०, ६०८, ६१२, ६१३, ६१५, ६२२, ६२४,६३०, ६३२, ६३३, १४१, ६९३ (३) ७१०, ७५४, स पर्यच्छुगाच्छुकमकाय (ई) (१) २२४ सप्त इमे लोका (मु.) (३) ७५६ सप्त प्राणाः प्रभवन्ति (ना.) (२) ४९६ सप्तमगीन्यायः (२)६८७ सप्त वै शीर्पण्या प्राणाः (तै सं )(३) ७५७ स प्राणममुजत (प्र.) (२) २५१ स प्रीतोऽलं फलायेति शास्त्रमर्यादा (मिडाचार्य) (२)६५२ स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठाम् (मु.) (२)३७२ स ब्रह्म स शिवः (ना)(३) ९०७ स ब्राह्मणः केन स्यात् (बृ.) (३) ९७० स भुव इति व्याहरत् (ते. बा.) (२) ४४८ स भूमिमसृजत (ते. बा.) (२) ४४० स भूरिति न्याहरत् (तै ब्रा.)(२) ४४७ सम एभिविभिलोंः (वृ.) (३) ७६३ समयाविषिते सूर्ये (ते. सं.) (३) ८७४ समस्तरल्याणगुणोऽसौ (वि. पु.) (१) १०१, ११७ (३)८११ समस्तशक्तिरूपाणि (वि. पु.)(१) १०२ १०२ (२) समस्तहेयरहित (वि.पु.) (१) १०३ (३) ८११ समस्ताः शक्तयश्चैता. (वि. पु.) (१) १०२, (२) ३०७ समाने यक्षे पुरयो निमग्नो (श्वे.) (१) १७३ (२) ३९६,५६२ ममृद्धिं तत्र जानीयात् (छा.) (३) ८८४ समेत्यान्योन्यसंयोग (भाप्यकार) (वि. पु.) (१) १४३ (३) ७७४, १००१ समे शुचौ शरावह्नि (श्वे.) (३) ९८६ स य इदमविद्वानमिहोत्रं जुहति (छा.) (२) ३०७ सद्भाव एवं भवतो मयोक्तो (वि. पु.) (१)२८, १५४, १५९ स य एतदेवममृतं देर (छा.) (२) ४५२ स य एषोऽन्तहदय आकाशः (ते.)(२)३३३ स यथा प्रयोग्य आचरणे युक्तः (छा.) (२)४३३ ·Appendix C: Index of Quotations पृष्टम् सर्वमायुरेति (छा.) (२) १५७ सर्ववर्णानां स्वधर्मानुष्टाने (आ. ध. सू.) (३) ७९८ पृष्टम् स यथा महाराजः (वृ.)(३) ५३८ स ययादैधाग्नेः (बृ.)(२) ५३४ स यथा सर्वासामपा (.) (२)५३४ स यथा सैन्धवघनः (बृ.) (१)६५ (२)५३४ (३) १०४३, १०४५ स यदा प्रतिबुध्यते (को. ना.)(२) ५१४ स यदि पितृलोककामो भवति (छा.) (२) ५८० (३) ९००, १०४६ स यदोत्क्रमिप्यन्भवति (वृ.) (२) ३७९ स यो नाम ब्रह्मेत्युपास्ते (छा.)(३) ९८२ स यो ह वै तद्भगवन्मनुप्येषु (प्र.) (२) ४१८ ...इ वेतन्मद्यक्ष (बृ.)(३)(८९४) स यो हैतमेवमनि वैश्वानरं (श. व्र.) (२) ३८६ ...हेतदेवं वेदलोकं (श.व.)(३)९१३ सर्गेऽपि नोपजायन्ते (गीता)(१) ११८ (२) ४३८ (३) १०४० सर्वं खल्विति सर्वात्मा (वृत्तिकार ) (२) ३३८ सर्वं खल्विदं ब्रह्म (छा.) (१) ९८, १६६, १८२ (२) ३३२, ३३४, ३३६, ३४३, ४७५, ५४०, ६१४, ७०४ (३) ७१९, ८९३, ९३३, ९८०, १०४१ सर्व त परादाद्योऽन्यत्रा (बृ.)(१) १८१ (२) ५२३, ५२५, ५४०, ६९४ (३) ९८१ सर्वे तदस्मिन्तत्समाहितम् (छा.)(२) ४२५ सर्वे ह पश्यः पश्यति (छा.) (२)४०९ (३) ७३४, ८.७, १०५२ सर्वकर्मा सर्पगन्धः (छा.)(२) ३३८, ३४३ (३)८८५ सर्वगतं मुसूक्ष्मं यदभूतयोनि (मु.)(२) ३४२ सर्वगत्वादनन्तस्य (वि.पु.) (२) ३२६ सर्वज्ञः सर्वकृत्सर्वशक्ति (वि. पु.) (३) ८१७ सर्वन एव मेऽस्यन्ति (छा.) (२)४६० सर्वत्रासौ समस्तं च वरात्यन (वि.पु.) (१) १०३ भूतानि फौन्तेय (गीता) (१) १७४ (२) ४९३ सर्वभूतेषु भूपाल तारतम्येन (वि. पु.) (१) सर्ववेदान्तप्रत्ययन्यायः (३) ९२३ सर्वशाखाप्रत्ययन्यायः (१) ३५, ५०, ९१ (३) ९१८ सर्वसाधारणी दोग्ध्री (चूलि.) (३) ४९१ सर्वस्य चाई हदि (गीता) (१) १२४ (२) ३४१, ४८० (३) ७४१ सर्वस्य वशी सर्वस्येशानः (पृ.) (२) ४७४ (३) ८६३, ८९५, ८९८ सर्वस्याधिपतिः (वृ.),(२) ४७४ सर्वांच लोकानामोति (छा.) (२) ४३६ सर्वाणि स्माणि विचित्य धीरो (ते. आ.) (२) २५९, ३०६,४७२ सर्वाणि ह वा इमानि (छा.) (२)३१०,३११, ३१३, ३१५, ४३. (३)७५५ रार्यात्मा (कै.) (१) ११७ सर्वान्कामांश्छन्दतः प्रार्थयस्व (का.) (३) ८०१ सर्वान्पाप्मनोऽपहत्य (को.) (१)५१७ सर्वापेक्षा व यज्ञादिश्रुतेरश्ववत् (ब्र. सू.)(१) (३) ९३९ सर्वा ह वै देवता अहंप्रेयसे (को.) (२)५६५ सर्वे चैते वशं यान्ति (वि. पु.)(३) ७९. सर्वे निमेषा जज्ञिरे (म. ना.) (१) १६३ (२) ३०६ (३) ८३४ सर्वे पाप्मानः प्रदूयन्ते (छा.)(३)९९१ सर्वे पाप्मानोजो निवर्तन्ते (डा.)(३)९९. सर्वे प्राणा अभिषमायन्ति (पू.)(३)९९ सर्वे वेदा यत्पदमामनन्ति (का.)(२) ४८९ सर्वेधरः सर्वश्रसर्ववेत्ता (वि.पु.) (१)1.1 सर्वेषां तु स नामानि (मनु.) (२)४७ सर्वेषु च नृपत्रंड (म. भा.) (२)७०४ मर्देषु लोकेषु (छा.)(२) ३९. (३) १.५५ स वा एप एतेन दिम्पेन चा (छा.) (२) रा वा एप एवं पश्यन् (डा.) (२) ४.३, १०४ ४०५, ४०९ ·50 Sri-Bhasya पृष्ठम् स वा एप दिव्येन चक्षुपा मनसे (छा.) (३) १०५२ ग वा एष पुरुषोतरसमयः (ते.) (२) २६२, २७० स वा एप महान आत्मा (वृ.) (२) ४५५, ५३६, ५४५ (३) ७२२, ७२८,८३०, ८९५ म वायुमागच्छति तस्मै स तत्र (बृ.)(३)१०२२ स विजिज्ञासितव्यः (छा.) (१) १४, २२० ग वै वेदितव्यः (को. बा.)(२) ५१२ स सर्वभूतप्रकृतिविकारान् (वि पु.)(१) १०१, ११७ (प्रति विकार) स सर्वांश्च लोकानाप्नोति (छा.) (२) ४३४, पृष्टम् सात्वतं विधिमास्थाय (म. भा.)(२)७०९ साधुकारी साधुर्भवति (बृ.) (२) ६४१ सा हानिस्तन्महच्छिदं (महर्षिभिः)(१)९९ सितासिता च रखता च (चूलि.) (३) ४९१ मिदं तूपासनशब्दात् (वाक्यकार)(१)१६ मुसं त्येव विजिज्ञासितव्यम् (छा.) (२)४०७ मुपां सुला (पा. सू.) (२) ४८२ मुहृद साधुकृत्यां (शाट्यायनिनः)(३)८७०, ८७६,९९३ सूत्रकारोऽपि भूतानां त्रिरूपत्वं (भाष्यकार) (१) १४४ सूयते पुरुषार्थ च (चूलि.) (२) ४९१, ५३७ (पुरुषा(श्च) सूर्यश्चक्षुर्दिशः श्रोत्रं (म. भा.) (२) ३८३ सूर्याचन्द्रमसौ धाता (म. ना) (२) ४९८, ५५०, ६४१ सृजते स हि क्र्ता (वृ.) (३) ८०० सृष्ट्वा नार तोयमन्तः स्थितो ( पौराणिकाः) (२) स सर्वेषु लोकेषु (छा.) (२) ३८२(३) ९२० स सामभिस्मीयते ब्रह्मलोकं (प्र.)(२)४१७ स सिसक्षुः सहस्रांशात् (म. भा.) (२) ६१८ स सेतुर्विधतिरेषां (छा.) (२) ४३० स स्वराङ् भवति (छा.) (१) ६ (२) ४०९ (३) ८०७, ८७८, ९०१, ९२०, १०४५, १०५५ सहकारित्वेन च (व्र. सू.) (१) १९ सह नाववतु (का, तै.) (३) ८७१ सह ब्रह्मणा विपश्चिता (ते.) (३)७३२ सह सजिहान एव (छा.) (२)४६० सहस्रशीर्षे देवं विश्वाक्षं (ना.) (३) ९०४, ९०६ सहनशीर्षा पुरुषः (श्वे.) (२) ३८५ म हि कर्ता (बृ.) (१) १४५ (३) ८००, ८०२, १०४९ सहोपलम्भनियमात् (२) ९८१ स होवाच प्राणोऽस्मि (को.) (२) ३२१ (३) ८६१ (...र्कि मे वासो छा.) स होवाचतद्वै तदक्षरं (वृ.) (२) ४११ स घनादिरनन्तश्च (परमसंहिता)(२)६९८ सांख्यं योगः पश्चरात्रं (म. भा.) (२) ७०२, सेयं देवतैक्षत (छा.)(१) ९२ (२) ६१२ (३) ७६९, ७७०, ७७१ सैपा चतुष्पदा (२) ३१९ सैषा देवता प्रस्तावमन्वायत्ता (छा.)(२) ३१५ सैपानन्दस्य मीमांसा भवति (तै ) (२) २६८ सैपानस्तमिता देवता यद्वायुः (बृ.) (३) ७५४ सैपा विराडनादी (छा.) (२) ३१९ सोऽकामयत (ते.) (१) १७६, १८० (२) २९६, २९७, २९८, ३०३, ३१३, ३१४, ५०९, ५४४, ५४५, ५४९, ६९२ (३) ८३२, ८६. सोऽक्षरः परमः सम्राट् (ना.) (३) ९०४ सोऽध्वनः पारमानोति (का.) (२) ३४६, ३५०, ३५३, ४७८,४८६ सोऽन्तरिक्षमसजत (ते. ब्रा)(२) ४४७ सोऽन्वेष्टव्यः (छा.) (१) १४, १८९, २२० (२) ४३२ सोऽभिध्याय शरीरात्स्वात् (मनु.), ५५२, ५४४, ६१८ . सांत्ययोगकृतान्तेन (म. भा.)(२)०१ सांख्यस्य वक्ता कपिला (म. भा) (२)७०३ साक्षाइ इष्टरि संज्ञायाम् (पा. सू.) (१) ।

·Appendix C:Index of Quotations Si पृधम् सोमाभावे च पूतीक (भाप्यकार) (१) १४४ सोमावयवसद्भापात् (भाष्यकार)(१) १४४ सोरोदीत् (ते. सं.) (३) ९५१ सोऽविद्यामन्धि विक्रितीह (मु.) (२) ३७७ सोनुते सर्वान्कामान् (तै.) (१) ९४, ११९, २३६, २३७ (२) ५०८ (३) १०४०, १०५९ सोऽहं भगवः (शोचामि) (छा.) (१) २२४ (२)(...सत्येनाविवदानि ) ४०४, ४०६ सोऽहं भगवो मन्त्रविदेवास्मि (छा.) (२) ६९९ सोऽहं स च त्वं (वि. पु.) (१) २६, ११५ सोऽहमिच्छामि धर्मज्ञ (वि. पु.)(१)११० स्तन्धोऽस्युत (छा.)(२) ५३८, ६०९ स्थानादिदिव्यपदेशान्च (5. सू.) (२) ३६१ स्थितिसंयमकर्तासौ (वि. पु.)(१) १११ (२) एटम् स्वर्गलोरा अमृतत्वं भजन्ते (का.) (२)४८७ स्वसंबन्धवियोगे तु (१) ६३ स्वसंवन्वितया ह्यस्याः (१)६३ स्वाध्यायोऽध्येतव्यः (१)५ स्वेन स्पेणाभिनिष्पद्यते (छा.) (३) १०३० १०३८ स्वे महिम्नि (छा.) (२) ४१० स्थित्यदनाभ्यां च (ब्र. सू.) (३) ८०९ स्मृतिलम्भे सर्वग्रन्थीनां (छा.) (१) १६ स्त्रीपुंसी ब्रह्मणो नातो (आथर्वणसंहितोपनिषद्) (१) २३५ बीभिर्वा यान (छा.) (२) ४३३ (३) ९०१,१०४६ स्व स्पपीतो भवति (छा.) (२) २५६ स्वर्मणा तमभ्यर्च्य (गीता) ५५८, ६५३ (३) ९५४ स्वमान्तं मे सोम्य विजानीहि (छा.) (२)२५ स्वमपीतो भवति (छा.) (२) २५६, २५७ स्वयंन्योतिपमात्मानं (आ. सि.)(१) १ स्वर्गकामो यजेत (ते. सं.) (१) २१५ (३) हन्ता चेन्मन्यते हन्तुं (का)(३)५३५,७३७ हन्तामुरान्यत उद्गीयेनात्ययाम (पृ.)(३), ८४९,८५०, ८५१ हन्ताहमिमास्तियो देवताः (छा.)(१), १५६, १७७ (२) २५४, २७५, ५६५, ६१२ (३)८२७ हन्ति पाप्मानं जहाति च (छा., पृ.) (३) ८९४ हरिव मागच्छ (ते. बा.) (२) ४४५ हव्यरत्यभुगेकस्त्वं (वि. पु.) (२) ५५९ हिता नाम नाइयः ((को. वा.) (२) ५१५ हिरण्यशरीर ऊर्ध्वस्वर्ग लोकमेति (३) ७९८ हिरण्येन पोडशिनः स्तोत्रमुपाकरोति (३) ८४ हृदयं गाईपत्यो (छा) (२) ३८५ हृदा मनीपा मनसाभिनुप्तः (का.)(१) २३१ (१) ३३३ हृदि ह्ययमात्मा (प्र.)(३) ७२९ हेतुनानेन फौन्तेय जगद्विपरिदते (गीता) (२) १७४ (२)४९४ (३) ८१, १.५० होतृपदनाद्वैवारि (डा.) (३) ९२८ ·Appendix D: Index of Important Names etc 53 Page Page Nivettsanupapatti 61-62 Pramāņānupapatti 40-54 Svarūpānupapatti 39-40 Tirodhaoupapatti 39 Anuposya 248 Anusaya 192 Angatha-khyāti 47 Anyatra 151 Apacchedanyāya 6 Apāntaratamas 217 Apastamba 6 Apratisamkhyābirodba 157 Apuruşartha 199 Arbuda-Kādraveya 235 Arcis 253 Arcirädi 253-255 Arohāvarobau 193 Arthasa mānāḥ 210 Arthavati 216 Arunayā 89 Arundhatidarsana-nyāya 83 Arūpayat 199 Asabdam 82 Asanavat 238 Asanga 161 Asanya 207 Asat 144 Asatkārya-vada 136-8 Asat-kbyäti 47 Ascent (to the moon ) 192 Asita-Dhāpva 235 Asmarathya 127-8 Asuras 207, 214 Ašvamedha 235 Aśvapati-Kekaya 232 Asvavat 236 Atacchabda 106 Atmānam rathinam 120-1 Atmakhyāti 47 Atom 153, 174, 175 Atreya 238 Attributes (of Paramātman) 96-7 Audulomi 127-8, 259 Aulukya 135 Avidyā 137-8, 140_2 Avirodhadbyāya 189 Avivakya 223 Avyakta 120-1, 201 Ayanāgnihotra 208 Ayutasiddha 154 Badarāyana 1, 2, 113-4, 234, 233, 255, 256, 259, 261 Badari 192, 255, 260 Baladeva 110, 134, 146–7 Badhya-bādbaka-bhāva 13 Bāhyārtha-vādins 156 Balya 239 Bandha 162 Bauddhas 155-159 Baudhāyana XX-XXI, 1 Bhagaradārādhana-Krama XVII Bhagavadgita XXVIII, XXXIII, 168 Bhagavat 3, 31 Bhāgasata-purāna 168 Bhakta 172 Bhakti (nine-fold ) XXX Bhaktva 192 Bhāruci XXI Bhaskara 75, 110-115, 121-126, 143-4. 7, 176, 178, 179, 181-2-7, 252, 251 Bhāşya 70 Bbāvanā 69 Bhedabheda-vādias 57-8 Bhojanalopa 221 Blogavyavasthā 182 Bhoktrāpatti 136 Bhygu 217 Blūma-vidyā 107-8, 225-6 Bimbiszra 164 Brahmacarin 237 Brabmājāāna-vādips 143 Brahmaloka 255 Brahmananda 84-5 Brahman (with Avidyā ) 138 Brahmanandin XXI Brahmana-psrivrājaka-njäsa 172 Budila 103 Camasivat 122 Canda-märuta-mabācirya XXVI Carana 192 Cat and Kittens XXX ·Appendix Ô Index of Important Names, Topics, Works, Words, etc, dealt wilh in the Introduction and Notes [Introduction - Pp XIV-XXXVI (Part I) Notes — Pp. 1-80 (Part I) Pp, 81–168 ( Part II) Pp. 169-263 (Part III)). Page Abhaksya-bhaksana 236 Abhāsa 182-3 Abhāva (four-fold ) 158 Acamana 211-2 Ācāra 192 Acāryas XX Acıtsvarūpa 174 Adhānakarman 218 Adhanavat 233 Adhidaivata 212 Adhikāra-laksana 238 Adhikarana 70 Adhikarana-Pūrva paksa 62 -Refutation 64-65 Adhyāya I (Review) 95 Adhyāya II (Review ) 189, 190 Adhyāya III 3 (Review) 227-231 Adhyāya IV, 3 (Review) 257 Adrsta 153 Advaita 72 Advitiyatva 29 Aghātikarman 162 Agnicita 222-3-4 Ahah 212 Aham 212 Ahamartha 20-25 Ahamkāra 149 Ahikundalavat 202 Ahina 261 Abutis 190 Aihika 203 Ajāmekām 122-3 Ajātasatru 164 Page Ahāśa 93, 118-9, 157-8, 169-171 Akhana 207 Akhyāna 235 Aksapāda 135 Akşara 102, 108-9, 17 Aksipurusa 101 Ambuvadagrahaņāt 200 Amrtatva 170, 248 Alvārs XVIII Amnāya XXVIII XXXIV Amśāmsibhāva 202 Amurta 201 Amusmika 203 Anadıtva 148 Anagnatācıntana 212 Anandamaya 90-1 Ananyatva 143-4 Anarabdha-karman 251 Anekapratipattı 113 Angusthadātra 112-3, 118 Anirvacanıya-kbyāt: 47 Anistakārın 193 Annamaya 90 Anena jil ena 187 Antarāya 162 Antaryāmin 101, 198 Anubandha 223 Anubbūtı 14 Anumāna 150 Anupapattis - Anrvacanıyatvānupapattı 40 Aśrayāoupapattı 37-39 Nivartakānupapattı 54-61 + ·Appendix D: Index of Important Names etc. 53 Page Nivșttyanupapatti 61-62 Pramāṇānupapatti 40-54 Svarūpānupapatti 39-40 Tirodhānupapatti 39 Anupoşya 248 Apuśaya 192 Anyatha-khyāti 47 Anyatra 151 Apacchedanyāya 6 Apāntaratamas 217 Apastamba 6 Apratisa tokhyānirodha 157 Apuruşārtha 199 Arbuda-Kadraveya 235 Arcis 253 Arcirādi 253-255 Arohāvarahau 193 Arthasamāgāḥ 210 Artbavati 216 Arunaya 88 Arundhatidaršana-nyāya 83 Arūpavat 199 Asabdam 82 Asanavat 238 Asanga 161 Asanya 207 Asat 144 Asatkārya-vāda 136-8 Asat-khyāti 47 Ascent (to the moon ) 192 Asita-Dhänva 235 Aśmarathya 1278 Asuras 207, 214 Ašvamedha 235 Aśvapati-Kekaya 232 Asvavat 236 Atacchabda 106 Ātmānam rathinam 120-1 Atmakhyāti 47 Atom 153, 174, 175 Atreya 238 Attributes of Paramātman ) 95-7 Audulami 127-8, 259 Aulukya 135 Avidyā 137-8, 140-2 Avirodhädbyāya 189 Page Avivakya 223 Avyakta 120-1, 201 Ayanāgnihotra 208 Ayutasiddha 154 Badarāyana 1, 2, 113-4, 204, 233, 255, 256, 259, 261 Badari 192, 255, 260 Baladeva 110, 134, 146-7 Badhya-bādhaka-bhāva 13 Bābyārtha-vādins 156 Bālya 239 Bandha 162 Bauddhas 155-159 Baudhāyana XX-XXI, 1 Bhagaradārādhara-Krama XVII Bhagavadgita XXVIII, XXXIII, 168 Bhagavat 3, 31 Bhagavata-purana 168 Bhākta 172 Bhakti (nine-fold ) XXX Bhaktva 192 Bhāruci XXI Bhāskara 75, 110–115, 121-126, 143-4. 7, 176, 178, 179, 181-2-7, 252, 261 Bhāşya 70 Bhāvanā 69 Bhedabheda-vādins 57-8 Bhojanalopa 221 Bhogavyavasthā 182 Bhoktrāpatti 136 Burgu 217 Bhūma-vidyā 107-8, 225-6 Bimbisāra 164 Brabmacārin 237 Brahmājāāna-vadios 143 Brahmaloka 255 Brahmananda 84-5 Brahman (with Avidyā) 138 Brahmanandin XXI Brahmana-parivrăjaka-nsāya 172 Budila 103 Camasavat 122 Canda-māruta-mabācārya XXVI Carana 192 Cat and Kittens XXX ·Ар Index of Important Names, To: the Intros [Introduction - Notes Ра Abhaksya-bhaksana 236 Abhāsa 182-3 Abhāva (four-fold) 158 Acamana 211-2 Ācāra 192 Acāryas XX Acitsvarūpa 174 Adhānakarman 218 Adhānavat 233 Adhidaivata 212 Adhikara-lakşaņa 238 Adhikarana 70 Adhikarana-Pūrvapak sa 62 -Refutation 64-65 Adhyāya I (Review) 95 Adhyāya II (Review) 189, 19 Adhyāya III. 3 (Review) 227. Adhyāya IV. 3 (Review) 257 Adřsta 153 Advaita 72 Advitīyatva 29 Aghātikarman 162 Agnicita 222-3-4 Abah 212 Abam 212 Ahamartha 20-25 Ahamkāra 149 Ahikuņdalavat 202 Ahina 261 Abutis 190 Aihika 203 Ajāmekām 122-3 Ajātašatru 164 ·Appendix D: Index of Important Names ate. 55 Page Page Kartacita 222 Karman Agami 245 Arabdha 244 Samcita 245 Karmābgasraya 221 Karmani-şaşthi 1 Kārya 66 Kārya-Brahman 256-7 Kārya-kārana 132-4, 136-7 Kārşnājini 192 Kāśakſtsna 128 Kaumodaki XXIX Kausitakins 214 Kaustubha XXXI Kāvaşeyas 232 Kevalabhedābheda-vādins 57 Khyati A-khyāti 47 Anirvacaniya-khyāti 47-8 Anyatha-khyāti 47 Asat-khyāti 47 Atma-khyāti 47 Sat-khyāti XXXVI, 47 Kośas 83 Kriyartha XXXIII, XXXIV Kșanikatva 258–9 Kșapanaka 135 Ksiravat 150 Kubera 235 Kulālaca kravat 245 Kulottulga XV Kundapāyins 208 Kuranārāyana XXV Kušā Vānaspalyāḥ 214 Laghu-Pūrvapaksa 2-3 -Refutation of 3-5 Laksana 8 Lakulesa 166 Lokavat 135-6, 170, 175 Lokayatikas 221 Madbu.vidyā 114, 217 Madhva 75, 91, 94,111-3-4, 121, 124. 131, 136, 148, 151, 178-9, 183, 195-6-9, 200-1-2, 216, 252, 262-3 Mahāpitrgajña 234 Mabapürna XIV-XV Maha-Purvapaksa 5-10 -Refutation of 10-36 Mahat 120-1 Mahāvīra 164 Mahāyāna 160-1 Mala 177 Manascita 222-3-4 Mānasagralia 223 Mandala-puruşa 223 Manu 116, 131, 235, 237 Maryādāmärga 252, 263 Mātariśvan 170 Mauna 239 Māyā 134, 140, 161, 197 Māyämātra 196-7 Meghanādāri XXV Modes of worship XXX Mobantya 162 Moksa 77, 99, 162, 203, 232 Monkey and cubs XXX Mittakeva satyam 142 Mukhya( Chief )-prāņa 185-6 Mukta-state 258-9, 260-1 Muktiphalā 240 Mürchā 198 Mürta 201 Naciketas 99, 121 Nädi 248 Naimittika 245-6 Naivan paraḥ 181 Nakulcs 166 Nāman 107 Nama-rūpa-vyākarana 187-8 Närada XXIX Nārāyana-anuraka 222 Nārāyana muni XXVI Nathamuni XIII Neti neti 200 Nimbārka 75, 94, 106, 111-2-4-6-9, 125, 134 144, 147, 148, 176-7-8. 181-3,200-1-2, 216, 224-5, 245, 257 Nimitra-Kāraņa 123 ·54 Sri-Bhāsya Page Categories ( six ) 155 Cāturmāsya 64 Catuşpada 203 Cinmätta 174 Citrapata 59 Dabarākāśa 109, 111, 222 Dahara-vidya 217, 222 Daksa 217 Dakşiņāyana 251 Darsanāt 200 Darsanāvaraſiga 162 Dasarātra 223 Deśa-visam vāda 197 Descent (from the Moon ) 192 Devādı 146 Devayāna 216-7, 253 Dharma 235 Dharma-skandbāḥ 233-4 Dhātu 177 Dhrstadyumna-194 Dhruvānasmộti 4 Dhyāna 4 Dhyāna-vidhivādins 77 Digambara 165 Dosa mula 25-27 Dramidācārya XXI Draupadi 194 Dream 196-8 Dvadasāba 261 Dvadasakapāla 225 Dvyaņuka 153 Dyuvyāpti 213 Ekajātiyoga 202 Ekara 206 Ekavijñānena 173 Etaireva 250 Evakāra 259, 260 Food (transformed three-fold) 188 Gatisabda 110 Gaudapāda XXXVI Gaunyasambhavāt 184 Gautama 164 Gbatākasa 200 Ghātikarman 162 Gitā-bhāşya XVI Page Godohana 221, 238 Guhadeva XX Gunasabda 89 Gunopasanhāca 205 Hāna 214 Hell 193 Himsa 194 Hinayāna 160-1 Hiranyagarbha 131 Hotsadana 227 Ibhya 237 Iksati 81 Indradyumna 103 Istakārın 193 Istāpūrta 191 Itareşām 131 J. A. B. Van Buitcnen XVI Jana 103 Janaka 232 Jaimını 2, 114, 126, 184, 204, 218 222, 232-3, 256, 259, 260 Jaina doctrines 162-164 Jāmadagnya-catūrātra 218 Jānaśruti 115 Jātisabda 89 Jiva - Kart; 179 Nature of 173-4 No-origination 173 Portion of Brahman 180-181 Size of 174-177 Jivaja 194 Jīvājñāna-vādins 139 Jha 174 Jūānāvaraniya 162 JRätſsvarūpa 174 Kabola 218 Kala 252 Kalamukha 165 Kāla-visamvada 197 Kaņāda 155 Kāpāla 165 Kapardin XXIII Kapıla 135 Keranavat 165 ·Appendix D:Index of Important Names atc. 55 Page Karmacita 222 Karman Agāmi 245 Arabdha 244 Samcita 245 Karmângâśraya 221 Karmani-sasthi 1 Kārya 66 Karya-Brahman 255-7 Karya-kärana 132-4, 136-7 Kārşņājini 192 Kasakstsna 128 Kaumodaki XXIX Kausītakins 214 Kaustubha XXXI Kāvaşayas 232 Kevalabhedābheda-vadins 57 Khyati A-khyāti 47 Anirvacaniya-khgāti 47-8 Agyatha-khyāti 47 Asat-kbyāti 47 Ātma-khyāti 47 Sat-khyāti XXXVI, 47 Kaśas 83 Kriyārtha XXXIII, XXXIV Kșanikatva 158-9 Kșapanaka 135 Ksiravat 150 Kubera 235 Kulalacakrayat 245 Kulottuhga XV Kundapāgins 203 Kuranärāyana XXV Kušā Vānaspati āh 214 Laghu-Pūrvapaksa 2-3 -Refutation of 3-5 Laksana 8 Lakulesa 166 Lokavat 135-6, 170, 175 Lokāyatikas 221 Madhu.vidyā 114, 217 Madbva 75, 91, 94, 111-344, 121, 12, 131, 136, 148, 151, 178-9, 183, 195-6-9, 200-1-2, 216, 252, 262-3 Page Mahāpitfyajña 234 Mahāpārņa XIV-XV Mabā-Pūcrapaksa 5-10 -Refutation of 10-36 Mahat 120-1 Mahāyira 164 Mabayāna 160-1 Mala 177 Manascita 222-3-4 Mänasagraha 223 Mandala-purusa 223 Manu 116, 131, 235, 237 Maryādāmārga 252, 263 Mätarisvan 170 Mauna 239 Māyā 134, 140, 161, 197 Māyāmātra 196-7 Meghanādāri XXV Modes of worship XXX Mobaniga 162 Mokşa 77, 99, 162, 203, 232 Monkey and cubs XXX Mrttıkeva satyam 142 Mukhya( Chief )-prāna 185-6 Mukta-state 258-9,260-1 Muktiphala 240 Mūrchā 198 Mürta 201 Naciketas 99, 121 Nädi 248 Naimittika 245-6 Nairan parah 181 Nakuleša 166 Naman 107 Nāma-rūpa-vyākarana 187-8 Närada XXIX Nārāyana-anuvāka 222 Nārāyanamuni XXVI Nathamuni XIII Neti neti 200 Nimbārka 75, 94, 106, 111-2-4-6-9, 125, 134 144, 147, 148, 176-7-8. 181-3, 200-1-2, 216, 224-5, 245, 257 Nimitta-Kāraņa 128 ·56 Sri-Bhasya Page Nimitta-visamvada 197 Nirguna XXVIII, XXXIII Nirjara 162 Nirvikalpa XXIX, 11 Nirvisesa XXVIII, XXXV, 87, 199, 200 Nirvisaya-vastva:hya-vādıns 55 Nısāda-sthapatinyāya 110, 111 Nityagrantha XVII Nitya-Karman 237, 245-6 Niyoga 67-68 Nyāyakusurnāñjal 155 Nyāyavārtika 155 Om 227 Omkāra 234 Pawcāgnis 217 Pancajanas 123-4 Pañcajanya XXIX Pancaratra 166-8 Pancaśık ha (Värsaganya ) 152 Pañcavıdha Saman 225 Parcikarana 48 Panditya 239 Parakālayatı XXV Parama-samya 214 263 Parātpara 203 Parāśarya 1 Päriplava 235 Parnamayı Jubü 227 Parovariya 208 Pašukāma 226-7 Pasupata 165 6 Pārsvanātha 164 Patañjal 135 Patavat 144 Patram puspam XXIX Phaladhyāya 242 Pitryana 190 Prācinaśāla 103 Prādeśamātra 105 Pradbāna 149, 150, 151 Pradipavat 261 Prājāavat 176-7 Prakāra 243 Prakārın 243 Pag Prakāśavat 199, 201 Prakrti-vikrtı 149 Prāna 145, 184-5-6 Prānas (Indriyas) 183-185 Prānāgnihotra 220 Prānamaya 85, 90 Pranaya 208 Prāna-vidya 209 Prārabdhakarman 217 Prasastapāda-Bhāsya 155 Pratardana 94 Pratardana-vidyā 126 Pratibimba 139 Pratika 243 Pratikālambana 256 Pratipad-sasthi 1 Pratisamkhyā nirodha 157 Pratisthā 209 Pratitya-samutpada 156 Prausthapada 2 Pretāgnihotra 234 Priyaśırastva 210 Purāna XXVIII Purusavidhatva 210 Purvamımāmsā 2 Pūrvavat 202-3 Pustimārga 252 263 Raikva 115 Ramaniya-carana 192 Rāmānuja — His Criticism of the Advaitins 137- 140, 143-5, 152, 159 His Date XV-XVI as Interpreter of the Sūtras XXXIV-XXXVI as Philosopher XXXI-XXXIII His Predecessors XVIII-XXIII His Successors XXIII-XXVI His Works XVIV-XVIII Rāmānuja and Sankara-Comparison and criticism XXXII, XXXIV, XXXVI.3, 80,92-3-7, 112, 117-8, 123-5-6-7-9,130-4-6,142, 146-7, 158, 172-3-6, 210-1-2-9, 220-1, 240-6, 261 ·Appendix D: Index of Important Names etc, 57 Page Rangarāmānuja XXY Rātrisatra-nyāya 221 Raurava 193 Ravikara-drstānta 21 Rnaśruti 234 Riam pibantau 93 Rudra 165 Rūpabheda 207-8 Sabdi-bhāvana 69 Sacrifices-Groups of 60-61 Sadhanadhyāya 190 Sadhukrtya 245 Sadvidyā 226 Sahasrasīrşam 222 Saiva 165-6 Sākhácandra-nyāya 83 Śaktis 31 Śaktivāda 168 Sākşin 24 Sakya 135 Sālakṣaṇya 132 Samācāra 206 Samanyaya XXXV, 75 Sāman (five-fold) 225 Sāmānädhikaranya 8.56-3, 67–9, 203 Samavāya 154 Sambandhasāmānye Sasthi 1 Sambhști 213 Sannyasin 236 Samnyāsäsrama 234 Sampadyate 247, 250 Sampat 209 Samudāya 156 Sanrādhana 201 Samstbāna-visesa 202 Samśokaja 194 Samvara 162 Samvit 17 Sāņdılya-vidyā 212-7 Sankara 75, 91-94, 95-97, 106, 110-1 -2-3-4-8, 121-3-4-5-6, 128, 129, 130, 131, 133-4-5-6,143-5-6-8-9, 150, 152, 158, 159, 160-1-3, 167. 169, 170-2-4-6-7-9, 180-1-2, 197 Page -9, 200, 201-8-9, 210, 211-2-3- 4-6-7-8, 219, 220, 222-3-4, 225-6, 236, 240, 242-4-5-6, 252-4 6. 260-1-3. Sanatkumara 217 Sankhya (tenets ) 81-2, 125, 131-4, 149-152 Sankhja-Kankā 152 Sankhya-sutras 152 Sankhya-tatvakaumudi 152 Sanmätra 8 Saptabhangipaya 162-4 Saranāgatigadya XVII Sariraka-sutras 2 Saştitantra 152 Šāstradrsti 94 Šathakopayati XXVI Satapatha-Brāhmana 222-3, Sat-khyāti XXIX, XXVI Satra 261 Satya-Brahman 212 Satyakāma Jābāla 116 Satya-yajaa 103 Śāțyāyanins 214 Saubhari 113 Savikalpa XXIX Seșa laksana 234 Širovrata 203 Smārte 252 Soma 190 So'rodit 255 Sodaśakala 217 Spotavāda 28 Sribbāşya XVI Sraddhā 150-1, 217 Śrīkantha 75, 94, 105, 113, 116, 129, 167, 236, 245 Śrikara 75, 94, 113, 114, 122, 134, 143, 167, 119, 181, 254 Srisaikunshagadja XVII Srinivasadāsa XXVI Srinivasa XXVII Sriran,agadra XVII 6 ·58 Sri-Bbāsya Page Page Sriparānkuśa XXI Śrotracita 222 Śrisaila śrinivasa XXVI Śrī-sampradāya XVI Sudarśana sūri XXIII Sukſta-duşkşta 216 Śūnyavāda 161 Susupti 23, 196-8 Sudarśana XXIX Sūdra 115-7 Sūryaka 200 Svadhyāya-dharma 206 Svarāt 260 Svarūpa 209 Svasabdāt 106 Syedaja 194 Svena rūpena 258-9, 260-1 Svetaketu 235 Svetāmbara 165 Swoon 196-8 Syadvāda 162-4 Tadanupapatti 145 Tadapratişedha 167 Taddarśanat 177 Tadvat 134 Tadvyapadesa 176-7 Tajjalan 96 Tanka 4,82 Tarkapāda 149 Tärkşya 235 Tathā prāņāh 184 Tātparya-bheda 243 Tejas ( three-fold) 188 Tretā 206 Trināciketah 121 Trivột-karana 48, 188-9, 191 Tștiya sthāna 194 Tryanuka 153 Ubhayalinga 199 Ubhayathā 158, 216 Udara XXXIV Udbhijja 194 Uddalaka 103 Udgitha.vidyā 207, 226-7-8 Udgithopāsana 221, 227 Upādāna-kārana 128 Upakosala-vidya 217 Upakrama 126 Upalabdhivat 225 Upasamhāra 126 Upāsanā-vidhi 221 Uparvaşa XX, XXI Uttarāyana 251 Va 202 Vaibhāsika 155-7 Vaikhānasa 238 Vaikuntha XXXI Vaisesikas 155 Vaiśvānara 102-3-5, 225-8 Vaiśvānara-vidyā 205-6,217 Vāgyrtti 247 Väk-cita 222 Väkyakāra 2, 82 Vallabha 71, 75, 91, 113, 121, 129 167, 170, 177, 184, 202, 224, 245, 252-4, 257, 263 Vāmadeva 201 Varada-Deśikācārya XXIV-XXV Varuņa 235 Vasudeva 166 Vayavyam śietam 204 Veda 233 Vedana 242 Vedāntadipa XVII Vedāntapratyaya 205 Vedāntasāra XVII Vedārthasangraha XVIII Vedavrata 206 Vedavyāsa 1 Venkatanātha XXIII-XXIV Vidheya-bheda 205 Vidura 115 Vidyabheda 205-6, 226, 227-8 Vidyaikya 227-8 Vidyānga 214 Vijñānabhiksu 75, 94, 119, 121, 127, 158, 170-7-9, 181-2-3, 224-5, 236, 254-7, 262 ·Appendix D: Index of Important Names etc. : 59 Page Vijñana-vāda 161 Vijñanamātrāstitvavādins 159, 160 Vijnanamaya 85 Vijñānavadins (Yogācāras ) 160-1 Vikalpa 214–215 Vikara 149 Viparyaya 172 Vipratisedba 152 Visistādvaita XXVIII, XXXII, XXXI -XXXIII Vişnupurāna XXVIII, XXXII XXXV. 168, 193 Viddha-vyavahāra 63-4 Vyastopāsanā 225 Vyati bāra 219 Vyatikara 182 Vyavrtti 12 Page Vyüha (four-fold ) 167 Waking-state 196-8 Water (three-fold ) 188 Works (of the Alvārs ) XIX-XX Vädavaprakāśa XIII-XIV, 143 Yadeva Kam 100 Yajamāna 238 Yathā ca taksā 179 Yājħavalkya 248 Yathā Kapyāsam XIII-XIV Yaina 193, 235 Yamaloka 193, 252 Yamunācārya XIII-XIV, XXII-XXIII Yasas 255 Yoga (Şadanga ) 242 Yogäcāras 159, 160 Yogasmrti 131 ·ERRATA Pages 333 ... 363 of the Notes should be corrected as 233 ... 263 Ś often appears as S (owing to the defective type ), Other mistakes can easily be detected by the reader.