#Vedantasutra #Vedanta-sutra. #Vedanta Sutra.
Version Vasu, dalla prima pagina
The Vedantasutras
of Badarayana
with the commentary of Baladeva
Translated by
Srisa Chandra Vasu
Munshiram Manoharlal
Publishers Pvt. Ltd.
ISBN 81-215-1058-9
Reprinted 2002
First published in 1912
© 2002, Munshiram Manoharlal Publishers Pvt. Ltd.,
All rights reserved, including those of translation into foreign languages.
No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the written permission of the publisher.
Printed and published by Munshiram Manoharlal Publishers Pvt. Ltd.,
Post Box 5715,54 Rani Jhansi Road,
New Delhi 110055.
The Vedanta Sfitras of B&dar&yana are contained in four Adhy&yas or books. Among the six schools of philosophy, the Vedanta is the most popular and the best studied. The Sfitras of Badarayana are about 560 in number, and so concise and abstruse, that without a commentary they are hardly to be understood- It is difficult to find the connection between the successive Sfitras, merely from the Sfitras themselves. Being a work of exegetics one would expect them to give reference to the passages which are being explained; but there is hardly a single Sfitra which gives unmistakeable reference to any passage of the Upanisad. The result is that the various commentators have tried their ingenuity in finding out the passage or in imagining the text which is the subject of discussion in any particular Sfitra. That they have not been consistent even on this broad point, will be clear to any one who will study the various commen¬taries, the translations of which are before the public. In my opinion, the the sage Badar&yana intentionally constructed the Sfitras in such a way that they may be of universal application, and may not be confined to Ihe exposition of any particular religion or text. They contain universal principles of religion and philosophy, true for all times and ages, and not confined to the sacred literature of the Hindus alone. An interpretation of the Sfitras in this light is a desideratum.
Baladeva, the author of the Govinda Bh&sya, was a follower of Sri Chaitanya, the last of the Avataras. He wrote this commentary under the command of Lord Kpisna at Vj-indavana and called it Govinda Bhfisya, because the Lord, as Sri Govinda, told him in a dream to compose it. It is a theistic Bh&sya and in his tikfi on it, said to be written by himself, Baladeva thus gives the guru-paramp&r& (or the apostolic succession) of the great teachers from the Lord Kpsna down to Chaitanya.
W TOT—
* yracmfr i ** ftwifta si*!** n
The succession of the Gurus is as follows:—
Sri Krisna, Brahma, N&rada, Bfidar&yana, Sri Madhva, Sri Padma- n&bha, Nfihari, M&dhava, Aksobhya, Jayatirtha, Sri Jnanasindhu, Daya- nidhi, Vidy&nidhi, R&jendra, Javadharma, Purusottama, Brahmanya, Vy&satirtha, Laksmtpati, Madhavendra. He had three disciples Sri lswara, Adwaita, Nityananda, these are all teachers of the world (Jagat-gurus), we pay our reverence to these all; and lastly, to the Lord Sri Chaitanya Deva, who was the disciple of Sri Irfvara, and who saved the world by the gift of the love of Sri Krisna,
As regards the history of this commentary the same glossator writes
thus:—
Baladeva, the wise, composed this commentary under the command of Sri Govinda and hence it is called the Govinda BhSsya. Having studi¬ed all the Vedantas from his Guru and all the Upanisads so loved by the Lord of Laksmi, one should study it after having read the Saftkhya texts and the Snstras allied to them. Having bathed and performed the morning duties, the teacher and the pupil should study this Bhasya, recit¬ing Santi at the beginning and at the end. As through laziness men are not inclined to study voluminous books, therefore I have composed this concise gloss on the Govinda BhSsya called Suksma Tika. That Lord Govinda under whose command the Vidyabhfisana (Baladeva) composed this commentary, may He help me in this my undertaking also. May the lovers of Ved&nta and the worshippers of the lotus-feet of Sri Krisna have their compassion on me.
In modern times, no book is considered authoritative unless it be¬longs to some particular Sampradaya or school or Church. Among the Vaisnavas, four such schools are recognised as authoritative, namely, those of Ramanuja, Madliva, Visnu-Swami and Nimbarka, as will appear from the following extract from the same gloss : —
TOT —
^ TTCir* I
vrr^rr xfo
sfr ifftewi wraiTO i
*R: II
All mantras not belonging to any Sampradaya or school are consi¬dered as fruitless. Hence in this Kali age there will arise four founders of schools, namely, Sri, Brahina, Rudra, and Sanaka, the four great Vaisnavas, purifiers of the world. All these four will incarnate in Kali under the influence of the Supreme Lord of Utkala. Sri inspired Rama¬nuja, the four-faced Brahma inspired Madhvacharya. Rudra inspired Visnu-Swami, and the four Kumaras taught through Nimbarka.
Baladeva based his commentary mainly on the teachings of these four schools of Vaisnava authors. Sri Chaitanya never wrote any com¬mentary on the Vedanta Sutras, nor did his immediate disciples. Accord¬ing to them, the Bhagavata Purana is the best commentary on the Vedanta Sutras. Baladeva, who had written many works on .’aisnavism, and was perhaps the most learned among the followers of Sri Chaitanya, has written this theistic commentary and his explanations are in many places really an improvement upon those of his predecessors.
The text of the Baladeva Bhasya, with the gloss called the Suksma Tika, was first published by Pandit 3yama Lai Goswami, a descendant of Lord Nityananda. The edition being, however, in Bengali character, is not available to the whole of India and it is intended to bring out a revised text in the Sacred Books of the Hindus series in Devanagari character.
This translation of the Govinda Bhasya is more in the nature of a paraphrase than a literal translation. I have not hesitated in expanding the author’s arguments, and supplementing his short references by fuller quotations from the sacred texts.
Benares: 1 S C B
24th April 1912. j
Adhikarana XXIV.— Page.
The workship of the Mahatmas is auxilliary to Mukti … 58ft
The glory of Sat Safiga … … … … 590
Adhikarana XXV.—
The vision of the Lord obtained by the Muktas defers accord-ing to the paths on which they have come up …
The vision of the Lord, when he incarnates as an Avatara does not cause Mukti necessarily unless the person seeing the Lord recognises Him as such
Adhikarana XXVI.—
The Lord is obtained by Bhakti, preceding by knowledge. The election by the Lord is not arbitrary
Adhikarana XXVII.—
The Lord may be meditated upon in the various parts of the body
Adhikarana XXV HI.—
The perception of the Lord is according to the nature of the meditation
The Lord appears as the majestic, the terrible or the all-beauti-ful, according to the form of one’s meditation
It is the will of the Lord that men should worship Him different ways
Adhilcarana XXIX.—
The Lord should be mediated upon as Bhtiman or universal also
Adhikararia XXX.—
The meditation is separate and diverse for each form of the Lord
Adhikararia XXXI.—
In meditating on one form of the Lord, one should not think of the other forms. The devotee must select one form and stick to it
Adhikarana XXXII.—
In Kamya POjils the devotee may worship other forms of the Lord in order to get those particular desires But the Kkantin worshipper must pray to his I§ta Deva alone, forgetting all his Kamya objects even
CONTENTS.
FIRST ADHYAYA.
THE BOOK OF RECONCILIATION.
Fibst Pada.
Introductory— Page.
All Vedic texts uniformly refer to Brahman … … 4
There is no conflict between Vedanta and other Sastras … 4
The qualifications of the Adhikari … … … 4
Adhikarana defined … … … … 4
Adhikarana I.—
What the study of VedAnta presupposes … … 5
Adhikarana II.—
Brahman defined … … … … 10
A maxim of interpretation … … … … 14
The difference between Jlva and Brahman … … 15
Adhikarana III.—
Knowledge of God is obtained through Scriptures and not by reasoning and inference … … … … 16
Vedanta teaches no action, but informs man about God … 18
Adhikarana IV.—
God is the subject of all Scriptures … … … 20
All Scriptures should be so interpreted as primarily teaching the worship of God … … ••• … 20
Adhikarana V.—
God is knowable and not inexpressible by words … … 22
The Creator is not the Saguna Brahrnan … ••• 24
The word Bh&gavat defined… … ••• ••• 25
God is Nirguna, because His worship leads to salvation … 25
There is no higher entity than God … ••• … 26
Vedas uniformly define Nirguna Brahman … … 28
Adhikarana VI.— Page.
God is all bliss, as well as blissful … … ••• 29
God is true wisdom and infinity … •••
Jiva is not Satyara, Jnanam, etc., of the Tait. Up. … … 41
The devotees of God bring God under their control, as a wife controls her husband … … ••• ••• 41
God and Jivas are different … ••• ••• 42
“ Becoming Brahman, he attains Brahman ” explained … 42
Pradh&na is not the Anandamaya of the Tait. Up. … … 43
Adhikarana VII.—
God is the solar energy, controlling the solar system (Chh. I. 6) 44
God is the psychic energy, controlling the human system … 44
The Inner-ruler of the solar Logos is God and no Jiva … 47
God is the connecting link of ether, joining all solar systems … 47
God.is the Breath of life (Chh. I. 11-5) … … … 51
God is Supreme Light … … … … 53
God is the power conquering all, and spoken of as India … 57
“ I am God, ” said by India and Vamadeva, explained … 62
“I” means both God and the human self … … 65
God different from Jiva and Pr&na … … … 66
Second Pada.
Adhikarana I.—
God is all-intelligence … … … … 69
He is the Manomaya of Chh. III. 14 and Mundaka II. 2 and Tait. I. 6 … … … … … 71
Jiva is not the Manomaya of Chh. (III. 14) because there is a difference between God and man … … … 72
God is in the heart of man, and should be so meditated upon … 74
Though God is in man, He does not partake in the pleasure and the pain of man … … … . 75
Adhikarana II.—
God is enjoyer or eater of the universe … … … 75
AdhikarancC III.—
God is the friend of man, and dwells with him in the heart … 77
Adhikarana IV.—
God is the spirit of love, that shines out through the eyes of “an … … … … 80
The Chhandogya passage IV. 15 explained … … 81
Adhikarana V.— Page.
God is the Ruler within the soul … … … 84
The Ruler-within is neither matter, nor spirit, but God … 85
Adhikarana VI.—
God is the ‘ Indestructible ‘ of the Mundaka Up. … … 87
The ‘ Imperishable ’ is different from matter and spirit … 88
The Lord has a specific form …. … … 89
Adhikarana VII.—
The Vairfvftnara of Chh. Up. V. 11., etc., is Brahman … 90
The method of re-incarnation … … … 90
The Vaitfvanara should be meditated upon in man … … 97
It is not the god of fire … … … … 98
The word Agni means God … … … … 99
This Fire is of the measure of a span, in the heart of man, and
should be so meditated upon … … … 100
etc., are floating … … … … 103
He is the goal of the Free … … … … 103
This Abode is neither matter nor spirit, but God … … 104
Difference between God and Jiva again declared … … 104
Adhikarana IT-—
The Bhuman of Chh. Up. (VII. 23) is God. God is not only the Great Hollow in which everything abides, but He Is the Great
Plenum or fullness called Bhuman … … … 106
God is infinite joy in His aspect of Bhuman of fullness … 115
Adhikarana III.—
God is the Aksara or the ‘ Imperishable ’ described in the Bri.
Ar. Up. (111. 8. 8) … … … 119
Neither matter nor spirit is this ‘Imperishable ’ … … 120
Adhikarana IV.—
God appears as a person in the highest heaven and is so referred to in Prasna Up. (V. 5.) …••• ••• ••• 121
This appearance of God in the highest heaven is seen by the
Muktas … … ••• ••• 123
CONTENTS.
Adhikarwja VI.—
God is the Person of the size of a thumb seen in the heaTt He is so described for the purposes of meditation in the heart … Soul is not this thumb-sized person
ly at many sacrifices … … … … 136
The Sabda is eternal … … … … 137
The Veda is eternal … … … … 138
A creation aftei the great Pralaya is modelled on the type of the past … … … … … 140
What are the peculiar objects of meditation for Devas … 143
Adhikararta VIII.—
The Sudras are not entitled to Vedic meditation … … 146
Janarfruti of the Chh. Up. was a Ksatriya and not a f§Qdra … 149
Sudras like Vidura or Dharinavyadha are exceptions … 153
Sudras get Moksa through Puranas, and a Mukta Sudra is as holy as any other Jiva … … … … 153
Adhikararta IX.—
God is the Great Terror and is referred as a thunderbolt … 154
The Chakra of Visnu symbolic of Visnu’s terror aspect … 155
Adhxkarana X.—
The Ak£tJa of the Chh. Up., VIII. 14, is God … … 156
It is not the Jiva … … … … 159
The Mukta-Jiva is not God … … …. … 160
Fourth Pada.
Adhtkararna I.
The ‘Undeveloped’ of Katfia Up. (I. 3. 11) is subtle body and not matter
The Pradh&na or Matter produces all effects through God
Pag*.
The ‘ Undeveloped ’ is not Pradhana … … 167
The word Mahat of the Kafcha (I. 3. 10/ is not the Mahat of the S&hkhya philosophy … … … … 169
Adhikaraya II.—
The Aja of the 3vet. Up. (IV. 5) is not the Pradhana … 170
She has beginning in Light and is not therefore Prakpti … 172
She is the Divine power or the Sa-kti of the Lord … … 172
She is both created and uncreated … …. … 173
She is the Tamas of the Rig Veda … … … 174
She is created and uncreated in the same sense as the sun rises and rises not … … … … … 175
Adhikaraya III.—
The Pancha-pancha Janah of Br. Up. (IV. 4. 17) are not the twenty-five principles of the Safikhyas … … 175
They refer to Pr&na and the rest … … … 177
Adhikaraya IV.—
God is the sole cause … … … .. 178
The words Asat, and Avyakpt of the Tait. Up. (II. 7 and B|-i.
Up., I. 4. 5.) denote God … … … … 181
Adhikaraya V.—
The Puru§a of the Kaus. Up. is Brahman … … 184
The word “ Karma ” means world and not work in that passage of the Kaus. Up. (IV. 19)… … … … 185
That passage does not refer either to the Jiva or to the chief Prana … … •• ••• 187
Jiva different from God … •• ••• ••• 188
Adhikaraya VI.—
The word Atman of the Br. Up. (IV. 5) is Brahman and not Jiva 190 The Jiva-Atman in Mukti acquires all the conditions of the
Supreme-Self, and becomes the beloved of all … … 197
Every thing is dear by its relation to God ••• ••• 198
The theory of Bhakti according to Audulomi … … 198
The Br. Up. passage explained according to Karfakritsna … 199 AdhikarayaVII.—
God is both the operative and the material cause of the universe 201 The creation is His will … • • • • • • • • •
God becomes the World by Parinama or modification of Himself 207 Adhikaraya VIII.—
All names are names of God ••• – ***
SECOND ADHYAYA.
NO CONFLICT BETWEEN VEDANTA AND OTHER
SASTRAS. REFUTATION OF ERRONEOUS
VIEWS.
First Pada.
Adhikarana I.— Page.
Vedanta does not involve rejection of the entire S&fikhya doctrine 213 The S&fikhya doctrine that Prakpti creates, should be modified by the proviso that she creates under the command of God, and not independently … … … • •• 216
Manu and Visnu Purana quoted … … … 216
Kapila though an &pta (inspired sage) is opposed by other seers… 218
There were two Kapilas, one an Avatara of Visnu, and the other
the founder of Atheistic system … … … 219
The Atheistic Safikhya non-vedic, and should be discarded … 219
Adhikarana II.—
The Yoga doctrine, so far as it is against the Vedas, should be discarded … … … … … 221
Yoga doctrine that the Jiva is all-pervading is wrong … 221
The five functions of the mind mentioned by Yoga is wrong … 222
The discrimination between Puru§a and Prakpti cannot give Mukti 222
Adhikarana III.—
The Vedas are eternal and infallible … … … 224
Adhikarana IV.—
The terms Agni, Ppthivi, etc., denote superintending Devas, and not inanimate objects, in Chh. (VI. 4, etc.) … … 226
The senses are called Devas … … … 228
Adhikarana V.—
God is the material cause of the Universe, and the nou-intelli- gent material world conies out of the intelligent God … 230
Adhikarana VI.—
Asat or non-being not the cause of the world … … 231
World is not different in substance from God … … 231
Paqe.
God is not contaminated by the qualities of the world … 232
The objections raised by S&fikliya to the Vedanta theory apply with equal force to the Safikhya theory as well … … 234
The function of reason in matters scriptural discussed, reason should not be discarded … … … … 235
Adhikarana VII.—
Kanada and Gautama refuted, so far as they maintain that the world is created by atoms … … … 237
Adhikarana VIII.—
Though Brahman is the material cause of the world, yet there is a difference between Jiva the enjoyer, and God the Creator … 238
The hand of God visible in every act of man in the world … 255
Devas are Invisible Workers and constitute the hands of God … 255 God does not entirely pass over into the world, and though creating the world He yet remains single and partless .,. 257 The mysterious powers of God, as taught by the Word of God … 258 The Lord is omnipotent and possesses various &aktis … 262
The Lord has no instrument of action, yet He creates every-thing … … .. … … 263
The three-fold nature of the Sakti of the Lord … … 264
The Lord has sense-organs, but they are not of Prakritic matter 265 The motive of the Lord in. creating the Universe is a mere Lila
Adhikarana X.—
The Lord is neither partial nor cruel
Paqi
The acta of Jivas cause all differences of conditions. The Lord is merely the dispenser of rewards and punishments … 268
The creation is beginningless, and therefore the differences between the karmas of the Jivas are also beginningless … 268
Adhikaraija XI.—
The grace of the Lord is no partiality … … … 270
God is both just as well as gracious to his elects … … 272
Second Pada.
Adhikararia 1.—
The Silhkhya doctrine that Pradh&ua is the operative, as well as the material cause of the world, refuted … … 278
Pradh&na being^ non-intelligent, can create only under some directive intelligence • •• ••• ••• ••• 279
The illustration of milk converted into curd is not appropriate,
for there also the intelligence is at work … … 280
The theory that Pradhana has self-initiated activity is useless … 282
The theory that Prakpti creates, under the direction of man, is also objectionable … … • • • • • • 284
The Atheistic theory of Safikhya considered … • • • 285
What brings about the change in the equilibrium of the three guuas … … ••• ••• ••• 285
The Pradhana being unconscious cannot plan the universe … 286
Self-contradictions of Safikhya … ••• ••• 287
Adhikararia II.—
The atomic theory of the Vaisesika considered … … 288
The nature of atoms considered … … … 290
The atoms by themselves have no motion … … 291
The Samavaya cause of the Vaidesika’s is a fiction … … 293
Other objections to atomic theory … … … 294
Adhikararia III.—
The Buddhist theory examined … … … 295
The four schools of Buddhism described … … 295
The five Skandhas of the Buddhist described … … 296
All external objects belong to the Rupa Skandha and all internal
objects belong to the Chitta Chaittika … … 296
Page.
The Buddhist concatenation of cause and effect … … 297
Objections to this theory … … … … 299
Pratisatikhya Nirodha … … … … 300
Absolute annihilation impossible … … … 301
Akada exists … … … … … 301
Things are not momentary … … … … 304
Adhikarana IV.—
The Yogacharya School of the Buddhist considered … 307
External world existR … … … … 308
The ideas of the waking state different from the dream state … 310 Adhikarana V.—
The Madhyamika theory refuted … … … 313
The doctrine of the void untenable … … … 314
The theory of illusion similarly untenable … … 314
Adhikarana VI.—
The Jaina theory examined … … … … 314
The Jaina theory of soul being of the size of the body untenable 318 The Jaina theory of Moksa not right … … … 320
Adhikarana VII.—
The Parfupata system reviewed … … … 321
The Goddess Vach and the Vedic hymns … … 323
God being bodiless according to this system cannot create … 325
Adhikarana VIII.—
The Sakti theory reviewed … … ••• ••• 327
Third Pada.
Adhikarana I. —
Ether or Akarfa is a product… … … • •• 330
Adhikarana II. —
Air is also a product … ••• ••• ••• 336
Adhikarana III.—
God called Sata is not product ••• ••• ••• 338
Adhikarana IV.—
The fire is a product and originates from air … ••• 338
Adhikarana V— –
Water is a product and originates from fire … ••• 339
Adhikarana VI.—
Earth is a product and originates from water ••• 341
Adhikarana VII.— r AGt.
All elements originate directly from Brahman for they aie pro-duced by his thought … ••• ••• 342
Adhikarana VIII.—
Brahman is the chief cause of working through matter … 344
Re-absorption of the elements into Brahman takes place in the inverse order of their creation … … … 344
Adhikarana IX.—
Buddhi and Manas are also directly produced from Brahman … 345
Adhikarana X.—
All words are names of God … … … 348
Adhikarana XI.—
The Jiva or individual soul i6 eternal and not a product … 340
Adhikarana XII.—
The soul is a cognising agent and intelligence as well … 352
Adhikarana XIIT.—
Jiva is atomic or Anu in size … … … 354
Objections against the size of soul refuted … … 361
The intelligence of the soul is permanent … 363
The soul is both knower and knowledge .. … 3G5
Knowledge always exists in soul … … 366
Adhikarana XIV.—
The soul is not only knower but agent as well (KartfO … 360
The gunas of the Prakpti are not the agent … … 369
The soul is agent even in Mukti … … … 370
The soul also in deep sleep … … … … 371
Another reason why Prakpti cannot be agent … … 373
Adhikarana XV.—
Activity is an essential attribute of the soul, though it may not be always actually active … … … … 375
Adhikarana XVI.—
The soul in its activity is dependent on the Lord … … 378
Adhikarana XVII.—
The soul is a part (A mtfa) of God … … … 380
AdhUtarana XVIII.—
The Avataras like Fish, etc,, are not part of God, but the entire
godhead … … … … … 385
Meaning of the word Pflrna Avatdra … … … 337
The child Kfisna, sucking at the breast of Yatfod& (Madonna Page.
lactans) the full Avatara … … … … 387
The difference between Jivas and Avataras in their activity … 388
The Jiva is imperfect, the avatara is perfect … … 389
To consider the Avatara as a Jiva is a fallacy … … 389
Adhikarana XIX.—
All Jivas are not similar, nor equal … … … 390
The differences of environments of the Jivas caused by their Karmas 391 Fourth Pada.
Adhikarana I.—
The Pranas (sense-organs) have their origin in Brahman … 393
The word “ Uisayah ” in the plural, occurring in the Upanisad text, means the Supreme Lord or Brahman … … 394
The Logus existed before Pradhiina … … … 395
Adhikarana II. —
The Pranas are eleven in number … … … 396
Adhikarana I IT.—
These eleven Pr&nas are atomic in size … … … 399
Adhikarana IV.—
The chief Prana springs from Brahman also … … 400
Adhikarana V.—
The chief Prana is not air … •• … … 401
Adhikarana VI.—
The chief Prana is also an instrument of the soul … … 402
Adhikararia VII.—
It is the prime minister of the soul … … … 403
Adhikarana VIII.—
It has five functions … … … … 405
Adhikarana. IX.—
It is also atomic in size … … … … 406
Adhikarana X.—
The light (God) is the prime mover of the senses … … 407
Adhikarana XI.—
The chief Prana is not an Indriya … … … 410
It is not a sense-organ … … … … 411
Adhikarana XII.—
The evolution of names and forma is also the work of Brahman… 412 Adhikarana XIII.—
The vehicles of the 60ul are all made of earthy matter
THIRD ADHYlYA.
THE SADHANAS OR MEANS OF REACHING
astral and lunar plane, descend to earth, with a remainder of their Karmas … … … … . . 434
It descends partly by the same path by which it ascended, and
partly by a different path … … … … 4&Q
The word “ Charana ” or conduct in Chh. Up. (V. 10. 7) is illus¬
trative of Karmas according to Karsnajini; and all Karmas not exhausted in the heaven-world … … … 437
But it means, according to Badari, good and evil works … 439
Adhikarana III.—
The evil doers do not go to the heaven-world but to the world of Yama .. … •• … … 440
The world of Yama is the third place of the Upanisads 444
Adhikarana IV.—
The soul, in its descent from the moon, passes through ether, air, etc., but does not become identical with them … … 446
Adhikarana V.—
The soul does not stay long in these stages … … 448
Adhikarana VI.— Page.
The eouls finally enter into plants, etc., but they do not participate in the life of the latter but are co-tenant with them … 449
The killing of animals in sacrifices, like Agni Somlya, is not a sin … … … … … 450
The birth of a new personality … … … 451
Second Pada.
Adhikarana 1.—
God creates the dream-world also … … … 453
He creates it through His May A or will-force … … 456
Adhikarana II.—
The dreams are not all unmeaning, some of them are prophetic… 457
Adhikarana III.—
The state of wakefulness is also created by Brahman … 459
Adhikarana IV.—
Tbe state of deep sleep takes place in the N&dis, in the Self, and iD the pericardium collectively … … … 460
In deep sleep, the soul abides in Brahman … … 463
Adhikarana V.—
The same person comes back to the body on awakening, who had gone to sleep … … … … 464
Adhikarana VI.—
The nature of swoon explained … … … 465
Adhikarana VII.—
The Lord is one, though manifesting simultaneously in various forms … … … … … 466
Adhikarana VIII.—
The body of the Lord is not different from the Self of the Lord … 470
The form of the Lord is the essence of His Self … … 472
The form is life and the life, is form in the case of the Lord … 474 Adhikarana IX.—
The ‘ Worshipped ’ is different from the worshipper … 475
Adhikarana X.—
The soul is not a reflection of God … … … 477
Adhikaraiyx XI.—
The Neti Neti text explained • •• … … 480
Adhikarana XII. —
The form of the Lord is not manifest to the external senses
ordinary persons
Adhikarana XIII.—
But he can be seen by His faithful devotees Through infinite grace of the Lord it is possible to see the Lord
Adhikarana XIV.—
His attributes constitute his very essence … … 400
The Lord is both blissful and bliss … … … 490
He is the light and the abode of light … … … 491
The Lord and His attributes are not different … … 492
The difference is verbal only, as in the case of the sentences “ the being exists, ” “ the time always exists ” … … 493
Adhikarana XV.—
The bliss of the Lord is immeasurable .. ••• … 494
Adhikarana XVI.—
Brahman is not monotonous, His manifestations are infinite and varied … … – … … … 497
Adhikarana XVII.—
The Lord alone is the highest … … … 499
Adhikarana XVIIT. —
The Lord when assuming a visible form is all-pervading even in that form. The limitation is appearance only … … 500
Adhikarana XIX.—
The Lord is Giver of all fruits … … … 502
Third Pada.
Adhhikarana I.—
The Lord is the Great Quest taught in all the different Sakhas of the Vedas … … … … … 5H
The Lord may be meditated upon in any one of the various ways
taught in the Scriptures … … … … 512
Adhikarana II.—
In meditating on the Lord, all His attributes, taught in various
places, may be combined … … … … 515
Adhikarana III.—
The Ektlntins (or the worshippers of a particular form of the Lord) need not combine the attributes belonging to other forms … … … … … 518
Adhikarana IV.— Page.
The reason why the Ekantin should not do so … … 520
The meditation on the Lord as an Infant, may be combined with His attributes as youth and a teacher … … 522
Adhikarana V.—
The deeds of the Lord are eternal … … … 524
Adhikarana VI.—
Meditation on all the attributes of the Lord … … 527
Adhikarana VII.—
Meditation on God as blissful (Anandamaya) … … 523
The bird-allegory of the Tait. Up. explained … 531
The word Atman explained … … … … 533
Adhikarana VIII.—
Meditation on God as father … … … 535
Meditation on Him as mother, lover, brother, friend and son … 536
Adhikarana IX —
The God may be meditated upon as having a form … . . 537
The theory of Avetfa Avatara … … … 533
Meditation on Kumnras … … … … 539
The Kumaras should not be meditated upon as God but as God- filled … … … … … 540
Adhikarana X.—
God should not be meditated upon as the Great Destroyer … 542
Adhikarana XI.—
The knower of God may still meditate on God, but meditation is
not obligatory on the released souls … … … 545
Adhikarana XII.—
The fear and love of God are both causes of salvation … 548
Adhikarana XIII.—
But the meditation of love is superior to that of fear … 550
Adhikarana XIV.—
Meditation, recitation of the name of the Lord, and service are all means of salvation, jointly and separately … … 552
Jivas like Brahma, Indra, etc., have got full knowledge of God, but still work, because they are office-holders, who remain in this world up to the end of the period of the tenure of their office … … ••• … … 556
Adhtharana XV.—
God may be meditated upon in His negative qualities also The form of the Lord is eternal though he may be worshipped as without form …
Adhtharana XVI.—
Meditation on the heavenly city of Brahman is also allowable … The city of Brahman is not different from Brahman itself, for the Lord and His world is identical …
Adhxkarana XVII.—
Brahman is not attributeless
The Para Sakti of Brahman different from His Maya Sakti This ParA Sakti is truth, omniscience, etc.
Adhiharaiya XVIII.—
Sri is the Para Sakti of the Lord and should be meditated upon… Her power and attributes …
Sri is identical with the Lord, and His loving her is really loving Himself, and so the Lord is Atma-kama (Self-enamoured)
Adhxkaratya XIX.—
The Lord Hari may be worshipped either in the form of Sri Kps- na or any other form. There is no restrictive rule about it Adhikqraiya XX.—
The grace of the Guru is necessary for the origination of VidyA
Adhikarana XXI.—
Grace is stronger than exertion, though exertion is also necessary
Aihikat’ana XXII.—
Meditation on the Lord as “ Soham, lam He”
Soham does not mean that the Jiva is identical with God but is only a form of Bhakti, in which the worshipper temporarily identifies himself with the object of love The Bhaktas are sons of God and therefore not God Adhikaraiya XX11I.—
Mukti or release is the effect of devotion and not of Karma or ritualistic work
When the devotee sees the Lord, then he gets Mukti
Adhikarana XXIV.— Page.
The workship of the Mahatmas is auxiliary to Mukti … 58ft
The glory of Sat Safiga … ••• … … 590
Adhikarana XXV.—
The vision of the Lord obtained by the Muktas defers accord-ing to the paths on which they have come up …
The vision of the Lord, when he incarnates as an Avatara does not cause Mukti necessarily unless the person seeing the Lord recognises Him as such
Adhikarana XXVI.—
The Lord is obtained by Bhakti, preceding by knowledge. The election by the Lord is not arbitrary
Adhikarana XXVII.—
The Lord may be meditated upon in the various parts of the body
Adhikarana XXVIII.—
The perception of the Lord is according to the nature of the meditation
The Lord appears as the majestic, the terrible or the all-beautir ful, according to the form of one’s meditation
It is the will of the Lord that men should worship Him different ways
Adhilcarana XXIX.—
The Lord should be mediated upon as Bhtiman or universal also
Adhikararia XXX.—
The meditation is separate and diverse for each form of the Lord
Adhikararia XXXI.—
In meditating on one form of the Lord, one should not think of the other forms. The devotee mu6t select one form and stick to it
Adhikarana XXXII.—
In Kamya Ptijiis the devotee may worship other forms of the Ijord in order to get those particular desires But the Lkantin worshipper must pray to his I§ta Deva alone, for getting ail his Kamya objects even
desire also to the worshipper … ••• … 614
Adhikamna II.—
The Purvapaksa raised by Jaimini … … … 614
According to him Vidya is supplementary to Karma and his reasons for the same … … … … 617
Adhikararia III.—
Refutation of Jaimini’s Purvapaksa … … … 620
Vidya is greater than Karma, and reasons for the same … 620
The word ‘ Brahmis^ha * explained … … … 623
Adhikararia IV.—
A Brahma-vit, may be a Yathe§tacharin or acting as he likes, for he has risen above all social and religious conventions … 627
The celebrates are free from all Ka; mas… … … 629
The opinion of Jamini as to Kamacharya … … 630
The second verse of the Isa vasya Upanisad explained … 631
The God-intoxicated devotees and the works obligatory on them … … … … 632
Vidhi, Niyama and Parisafikhya defined … … 634
The various Bhavas or emotions … … … 635
The stories told in the Upanisads are not for the purpose of pas¬times orPari-plava … … … … 636
These stories illustrate Brahma Vidya … … … 637
The knower of Brahman need not light the sacred fire … 638
Adhikarana V.—
The qualifications necessary for acquiring Brahmavidya … 638
Sacrifice, alms-giving penance, fastings, the control of thought, the control of conduct, tolerance, endurance and equilibrium of mind are necessary qualifications… … … 639
Adhikarana VI.— Page.
A knower of Brahman may eat all kinds of food, in cases of distress … … … … … 641
Unlawful food may be eaten under certain circumstances … 643 Adhikarana VII.—
Of the three kinds of devotees (Svanistha, Parinisthita, and Nira¬peksa) the duties of the Svanistha described … … 645
He must perform Karmas … … … 646
Adhikarana VIII.—
The duties of Parinisthita devotee … … … 649
He must perform the Bhagavata Dharma fully and other Dhar- mas partially … … … … 650
He need not perform the duties of his Atframas … 651
King Jada Bharata … … … … 651
Adhikarana IX.—
The duties of the Nirapeksa devotees … … … 653
Belonging to any particular Ajhama not a condition precedent for the acquisition of Vidy& … … … 653
The special grace of the Lord on the Nirapeksas … … 655
Adhikarana X.—
The non-householder superior to the householder … … 656
There is no fear of fall for the Nirapeksa devotees … … 659
He is above all temptations and desires … … 660
Constant prayers and worship of the Lord the attribute of the Nirapeksas … … … 661
The Nirapeksas are outside the world … … … 662
The Lord is attached to such devotees and constantly follows them … … … … … 663
Adhikarana XI.—
The Nirapeksa need not work for his daily bread. The God is his purveyor … … … … 663
The Lord has sold Himself to his devotees … … 665
Adhikarana XII.—
The Nirapeksa devotee should perform mental meditation con-stantly. Dhyana is his sole duty … ••• ••• 667
Adhikarana XIII.—
Why the Chh. Up. concludes with the householder’s stage … 669
Mukti can be obtained in any Adrama … ••• 670
Adhiharava XIV.— Page.
The Divine knowledge should be always kept a secret and
imparted only to the fit … … • •• 673
Adhikararia XV.—
The time of the origination of Vidy& … ••• … 675
Vidya may arise in one life or in the next … … 676
Adhikarava XVI.—
Vidyft invariably leads to Mukti, but there is no invariable rule that Mukti instantaneously follows Vidyft. Several lives may intervene between the origination of Vidya and Mukti … 678
FOURTH ADHYAYA.
MUKTI AND ITS NATURE ; AND KINDS OF
MUKTAS.
First Pada.
Adhikaraya I.— Page.
Should the practices of Sravana and Manana, etc., be repeated or is it enough if they practise once only … … 680
The Sad h an os must be repeated because such is the scriptural teaching … … … … … 681
Adhikainya II.—
The Lord must be worshipped not only as a cosmic ruler, but as the very inmost self of the worshippei … 682
Adhikaraya III.—
The Lord is not to be meditated upon as Self in the symbols like mind, etc., for a symbol is not God … … 683
Adhikaraya IV.—
The Lord Hari is Brahman find should be meditated upon as such … .7; … … … 684
Adhikaraya V.—
The eyes, etc., of the Lord should be meditated upon as genera¬tors of the sun, moon, etc., as taught in the Rig. Veda(X. 90)… 685 Adhikaraya VI.— >t
Meditation should take place in a sitting posture … … 680
The recitation of the name of the Lord should also be done in a sitting posture … ••• ••• … 687
The sitting posture, the most conducive to concentration of mind 688 Adhikaraya VII.—
The devotee may face any direction in his worship and meditation 689
Whenever and wherever there takes place concentration of the mind, let meditation be performed … … … 699
Adhikaraya VIII.—
The Lord must be worshipped even after Mukti
Adhikarana IX.—
The fruits of Vidya
The fruits of Vidya are twofold, it makes the Kriyamana Karmas (or works done in the present life, not to contaminate the soul, and it makes the Sa&chita (or the stored up Karmas) totally destroyed
Adhikarana X.—
The same rule applies to good deeds also ; namely, the Kriya- m&na good deeds do not cling to a man, and the Saftchitagood deeds are destroyed
Adhikararia XI.—
The Pr&rabdba Karmas, however, are not destroyed by Vidya, and the Jn&nin lives on to exhaust such Karmas … … 695
Adhikarana XII.—
Vidya does not destroy the effects of Nitya Karmas … … 697
Adhikarana XIII. —
The theory of vicarious atonement … … … 699
The Prarabdha karmas of the Nirapek^a devotee are not enjoyed by the devotee, but go to his friends and foes. His good Karmas are enjoyed by his friends and his evil Karmas by his enemies … … … … … 701
Second Pada.
Adhikamna I.—
The method of soul’s leaving the body at the time of death, in thecaseof theJn&nin … … … … 703
Speech merges in the mind, so also other sense-organs, this is the first stage of death… … … … 704
Adhikararia 11.—
Then the mind merges in the Prana or breath, this is the second
stage of death … … … … 705
Adhikarana III.—
Then the Pr&^a enters the soul, this is the third stage of death 706 Aphtkarava IV.—
Then the soul merges in all elements, this is the fourth stage of death
Adhikarana V.— Page
This isthe method both for the ignorant and the wise … 708
The Br. Ar. texttlV. 4-7) explained … … .. 710
The subtle body remains … … … …711
The warmth of the body is due to the subtle body … … 712
Adhikarana VI.—
The elements merge in the highest, this is the fifth stage of death … ••• ••• … … 715
Adhikarana VII.—
The merging in the Supreme of the permanent atoms is by way of noA-separation, as rivers merge into the ocean … 716
Adhikarana VIII.—
The method of the going out of the body by the wise .. 718
The heart lights up. And the soul departs through the hundred and first artery … … … … 719
Adhikarana IX.—
The wise follows the rays of the sun whether he dies by day or by night … … … … … 720
Adhinarana X.—
The wise dying even during the southern progress of the sun goes to the Brahma-world … … … 722
Gita (VIII, 23 to 27) explained … … … 723
The words fire, light, day, northern progress of the sun, etc., are names of conducting Devas … … … 723
The Gita passage VIII. 23-27 is not an injunction for the sage to select any particular time for dying .. … 724
not many … … … … … 726
The first stage on this path is Archis or light … … 728
AdhVcararia II.—
The thirteen stages on the path … ••• ••• 729
The stage of Vayu comes after that of the Abda (or year) … 730
Adhikarana III.—
The world of Varuna is above that of lightning … … 731
CONTENTS.
Adhikardva IV.—
The words light, day, the bright fortnight, etc., are the names of the conductors of the soul and are not names of time, etc.
Adhikarana V.—
The Amanava Purusa or the spiritual messenger of God comes down to the plane of lightning to receive the soul … 734
Adhikarar1a VI.—
The Am&nava Purusa leads the soul to the effected Brahman according to Badari … … … … 735
Going to Brahma’s world is a form of Samipya Mukti • • • 736
The souls, residing in the Brahma’s world get final Mukti when Brahma gets His Mukti … … … … 736
Adhtkarana VII.—
The Amanava Purusa leads the soul to the Supreme Brahman and not to the four-faced Brahm& according to Jaimini … 737
He leads the souls of those only who meditate on Supreme Brahman and authority for the same … … … 738
Adhikaraijia VIII.—
The Amanava Purusa leads all souls, whether they are worship¬pers of Supreme Brahman directly or His indirect worshippers, provided they are not worshippers of symbols according to Badarayana … … … … … 739
Adhikaixuyi IX —
The Lord himself comes, instead of His messengers, to take certain Nirapeksas to His abode… … … 741
Fourth Pada.
Adhikarana I.—
In Mukti the souls have no body but remain in their own form… 745
In Mukti the soul reaches the highest light which is the Lord … 748
Adhikarana II.—
The soul of the Mukta is united with the Lord in a state of non- separation … … … … … 749
Adhxkoraija III.—
According to Jaimini the Mukta soul manifests all the attributes given to it by Brahman, namely, the eight attributes of Chh.
(8-7-1) 751. According to Audulcmi the Mukta soul mani¬fests merely as an intelligence … … … 752
Adhikaraya IV.— Page.
According to BadhrAyana the Mukta soul is both all intelligence as well as manifests the eightfold qualities … … 753
Adhikaraya V.—
The Mukta becomes a Satya-sahkalpa, one whose will sponta-neously accomplishes its act … … … 754
Adhikaraya VI.—
The Mukta is really free and is under tiie control of no one but the Lord … … … … … 755
Adhikamya VII.—
The body of the Mukta is not of Prakptic matter … … 756
According to Badari the Mukta has no body … … 757
According to Jaimini the Mukta has a body … … 758
According to Badarayana the Mukta has really no body, but can assume at will any body that it likes … … 759
Adhikaraya VIII.—?
Even in the abseuce of a body the Mukta enjoys all objects of desire ; the enjoyment is dreamlike when he is bodiless, and it is very vivid when he assumes a body … … 760
Adhikaraya IX.—
The Mukta is omniscieut through his aura … … 762
The verse of the Br. Up. (IV. 3-21) does not refer to Mukta; the unconsciousness mentioned there, is the unconsciousness of death or of deep sleep … … … … 763
Adhikarana X.—
The Mukta though omniscient—is not almighty. He cannot create or destroy any world-system … … … 764
Creatorship belongs to God alone … … … 766
The Mukta always remains in God … … … 767
Knowledge of one’s own self and realising one’s latent power is not the highest end of man … ••• ••• 768
The highest end of man »s to know God … … 769
The soul is not Vibhu … ••• ••• 769
Adhikaraya XI.—
The Mukta is eternally free and never returns, even when a new world system begins … • •• ••• … 770
He never returns, he never returns … ••• ••• 772
Post view 565 times
Leave a Reply